In Russia, legislation on the separation of church and state in early 1918 marginalized religious faith and raised pressing questions about what was to be done with church buildings. While associated with suspect beliefs, they were also regarded as structures with potential practical uses, and some were considered works of art. This engaging study draws on religious anthropology, sociology, cultural studies, and history to explore the fate of these "socialist churches," showing how attitudes and practices related to them were shaped both by laws on the preservation of monuments and anti-religious measures. Advocates of preservation, while sincere in their desire to save the buildings, were indifferent, if not hostile, to their religious purpose. Believers, on the other hand, regarded preservation laws as irritants, except when they provided leverage for use of the buildings by church communities. The situation was eased by the growing rapprochement of the Orthodox Church and Soviet state organizations after 1943, but not fully resolved until the Soviet Union fell apart. Based on abundant archival documentation, Catriona Kelly's powerful narrative portrays the human tragedies and compromises, but also the remarkable achievements, of those who fought to preserve these important buildings over the course of seven decades of state atheism. Socialist Churches will appeal to specialists, students, and general readers interested in church history, the history of architecture, and Russian art, history, and cultural studies.

In Russia, legislation on the separation of church and state in early 1918 marginalized religious faith and raised pressing questions about what was to be done with church buildings. While associated with suspect beliefs, they were also regarded as structures with potential practical uses, and some were considered works of art. This engaging study draws on religious anthropology, sociology, cultural studies, and history to explore the fate of these "socialist churches," showing how attitudes and practices related to them were shaped both by laws on the preservation of monuments and anti-religious measures. Advocates of preservation, while sincere in their desire to save the buildings, were indifferent, if not hostile, to their religious purpose. Believers, on the other hand, regarded preservation laws as irritants, except when they provided leverage for use of the buildings by church communities. The situation was eased by the growing rapprochement of the Orthodox Church and Soviet state organizations after 1943, but not fully resolved until the Soviet Union fell apart. Based on abundant archival documentation, Catriona Kelly's powerful narrative portrays the human tragedies and compromises, but also the remarkable achievements, of those who fought to preserve these important buildings over the course of seven decades of state atheism. Socialist Churches will appeal to specialists, students, and general readers interested in church history, the history of architecture, and Russian art, history, and cultural studies.

Economist and historian Lawrence W. Reed has been hearing people say “Jesus was a socialist” for fifty years. And it has always bothered him. Now he is doing something about it. Reed demolishes the claim that Jesus was a socialist. Jesus called on earthly governments to redistribute wealth? Or centrally plan the economy? Or even impose a welfare state? Hardly. Point by point, Reed answers the claims of socialists and progressives who try to enlist Jesus in their causes. As he reveals, nothing in the New Testament supports their contentions. Was Jesus a Socialist? could not be more timely. Socialism has made a shocking comeback in America. Poll after poll shows that young Americans have a positive image of socialism. In fact, more than half say they would rather live in a socialist country than in a capitalist one. And as socialism has come back into vogue, more and more of its advocates have tried to convince us that Jesus was a socialist. This rhetoric has had an impact. According to a 2016 poll by the Barna Group, Americans think socialism aligns better with Jesus’s teachings than capitalism does. When respondents were asked which of that year’s presidential candidates aligned closest to Jesus’s teachings, a self-proclaimed “democratic socialist” came out on top. Sure enough, the same candidate earned more primary votes from under-thirty voters than did the eventual Democratic and Republican nominees combined. And in a 2019 survey, more than seventy percent of millennials said they were likely to vote for a socialist. Was Jesus a Socialist? expands on the immensely popular video of the same name that Reed recorded for Prager University in July 2019. That video has attracted more than four million views online. Ultimately, Reed shows the foolishness of trying to enlist Jesus in any political cause today. He writes: “While I don’t believe it is valid to claim that Jesus was a socialist, I also don’t think it is valid to argue that he was a capitalist. Neither was he a Republican or a Democrat. These are modern-day terms, and to apply any of them to Jesus is to limit him to but a fraction of who he was and what he taught.”

This book examines the response of several British churches to the problems of industrialism during the period of the socialist revival, a period that also saw the rise of the Labour Party and other workingmen's associations. Here is a comprehensive survey of the personalities and organizations responsible for the Christian socialist revival. The author presents a history of the Labour Party and an analysis of the theological and economic ideas of the Christian Socialists, comparing them with those of the earlier and better-known men of the 1850’s, and with their French originals. Originally published in 1968. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

About the Contributor(s): Paul Tillich (1886-1965), an early critic of Hitler, was barred from teaching in Germany in 1933. He emigrated to the United States, holding teaching positions at Union Theological Seminary, New York (1933-1955); Harvard Divinity School (1955-1962); and the University of Chicago Divinity School (1962-1965). Among his many books are Theology of Culture, Dynamics of Faith, and the three volumes of Systematic Theology.

From one of the country’s most respected religion reporters, a paradigm-shifting discussion of how the Religious Left is actually the moral compass that has long steered America’s political debates, including today. Since the ascendancy of the Religious Right in the 1970s, common wisdom holds that it is a coalition of fundamentalist powerbrokers who are the “moral majority,” setting the standard for conservative Christian values and working to preserve the status quo. But, as national religion reporter Jack Jenkins contends, the country is also driven by a vibrant, long-standing moral force from the left. Constituting an amorphous group of interfaith activists that goes by many names and takes many forms, this coalition has operated since America’s founding — praying, protesting, and marching for common goals that have moved society forward. Throughout our history, the Religious Left has embodied and championed the progressive values at the heart of American democracy—abolition, labor reform, civil rights, environmental preservation. Drawing on his years of reporting, Jenkins examines the re-emergence of progressive faith-based activism, detailing its origins and contrasting its goals with those of the Religious Right. Today’s rapidly expanding interfaith coalition — which includes Christians, Jews, Muslims, Buddhists, and other faiths — has become a force within the larger “resistance” movement. Jenkins profiles Washington political insiders—including former White House staffers and faith outreach directors for the campaigns of Barack Obama, John Kerry, and Hillary Clinton—as well as a new generation of progressive faith leaders at the forefront today, including: Rev. William Barber II, leader of North Carolina’s Moral Mondays and co-chair of the nationwide Poor People’s campaign Linda Sarsour, co-chair of the Women’s March Rev. Traci Blackmon, a pastor near Ferguson, Missouri who works to lift up black liberation efforts across the country Sister Simone Campbell, head of the Catholic social justice lobby and the “Nuns on the Bus” tour organizer Native American “water protectors” who demonstrated against the Dakota Access Pipeline in Standing Rock Bishop Gene Robinson, the first openly gay Episcopal bishop An exciting reevaluation of America’s moral center and an inspiring portrait of progressive faith-in-action, American Prophets will change the way we think about the intersection of politics and religion.