A new history explores the commercial heart of evangelical Christianity. American evangelicalism is big business. For decades, the world’s largest media conglomerates have sought out evangelical consumers, and evangelical books have regularly become international best sellers. In the early 2000s, Rick Warren’s The Purpose Driven Life spent ninety weeks on the New York Times Best Sellers list and sold more than thirty million copies. But why have evangelicals achieved such remarkable commercial success? According to Daniel Vaca, evangelicalism depends upon commercialism. Tracing the once-humble evangelical book industry’s emergence as a lucrative center of the US book trade, Vaca argues that evangelical Christianity became religiously and politically prominent through business activity. Through areas of commerce such as branding, retailing, marketing, and finance, for-profit media companies have capitalized on the expansive potential of evangelicalism for more than a century. Rather than treat evangelicalism as a type of conservative Protestantism that market forces have commodified and corrupted, Vaca argues that evangelicalism is an expressly commercial religion. Although religious traditions seem to incorporate people who embrace distinct theological ideas and beliefs, Vaca shows, members of contemporary consumer society often participate in religious cultures by engaging commercial products and corporations. By examining the history of companies and corporate conglomerates that have produced and distributed best-selling religious books, bibles, and more, Vaca not only illustrates how evangelical ideas, identities, and alliances have developed through commercial activity but also reveals how the production of evangelical identity became a component of modern capitalism.

“An excellent study of evangelicalism” from the award-winning sociologist and author of Souls in Transition and Soul Searching (Library Journal). Evangelicalism is one of the strongest religious traditions in America today; twenty million Americans identify themselves with the evangelical movement. Given the modern pluralistic world we live in, why is evangelicalism so popular? Based on a national telephone survey and more than three hundred personal interviews with evangelicals and other churchgoing Protestants, this study provides a detailed analysis of the commitments, beliefs, concerns, and practices of this thriving group. Examining how evangelicals interact with and attempt to influence secular society, this book argues that traditional, orthodox evangelicalism endures not despite, but precisely because of, the challenges and structures of our modern pluralistic environment. This work also looks beyond evangelicalism to explore more broadly the problems of traditional religious belief and practice in the modern world. With its impressive empirical evidence, innovative theory, and substantive conclusions, American Evangelicalism will provoke lively debate over the state of religious practice in contemporary America. “Based on a three-year study of American evangelicals, Smith takes the pulse of contemporary evangelicalism and offers substantial evidence of a strong heartbeat . . . Evangelicalism is thriving, says Smith, not by being countercultural or by retreating into isolation but by engaging culture at the same time that it constructs, maintains and markets its subcultural identity. Although Smith depends heavily on sociological theory, he makes his case in an accessible and persuasive style that will appeal to a broad audience.” —Publishers Weekly

In this definitive collection of essays spanning fifteen years, R. Stephen Warner traces the development of the "new paradigm" interpretation of American religion. Originally formulated in the 1990s in response to prevailing theories of secularization that focused on the waning plausibility of religion in modern societies, the new paradigm reoriented the study of religion to a focus on communities, subcultures, new religious institutions, and the fluidity of modern religious identities. This perspective continues to be one of the most important driving forces in the field and one of the most significant challenges to the idea that religious pluralism inevitably leads to religious decline. A leading sociologist of religion, Warner shows how the new paradigm stresses the role that religion plays as a vehicle for the bonding and expression of communities within the United States--a society founded on the principle of religious disestablishment and characterized by a diverse and mobile population. Chapters examine evangelicals and Pentecostals, gay and lesbian churches, immigrant religious institutions, Hispanic parishes, and churches for the deaf in terms of this framework. Newly written introductory and concluding essays set these groups within the broad context of the developing field. A thoughtfully organized and timely collection, the volume is a valuable classroom resource as well as essential reading for scholars of contemporary religion.

In recent decades Protestant evangelicalism has become a conspicuous and--to many Americans, worrisome--part of this country's cultural and political landscape. But just how unified is the supposed constituency of the Christian Coalition? And who exactly are the people the Christian Right claims to represent? In the most extensive study of American evangelicals ever conducted, Christian Smith explores the beliefs, values, commitments, and goals of the ordinary men and women who make up this often misunderstood religious group. The result is a much-needed contribution to the discussion of issues surrounding fundamental American freedoms and the basic identity of the United States as a pluralistic nation. Based on data from a three-year national study, including more than 200 in-depth interviews of evangelicals around the country, Christian America? assesses the common stereotype of evangelicals as intolerant, right-wing, religious zealots seeking to impose a Christian moral order through political force. What Smith finds instead are people vastly more diverse and ambivalent than this stereotype suggests. On issues such as religion in education, "family values," Christian political activism, and tolerance of other religions and moralities, evangelicals are highly disparate and conflicted. As the voices of interviewees make clear, the labels "conservative" and "liberal" are too simplistic for understanding their approaches to public life and political action.

At the start of the twenty-first century, America was awash in a sea of evangelical talk. The Purpose Driven Life. Joel Osteen. The Left Behind novels. George W. Bush. Evangelicalism had become so powerful and pervasive that political scientist Alan Wolfe wrote of -a sense in which we are all evangelicals now.- Steven P. Miller offers a dramatically different perspective: the Bush years, he argues, did not mark the pinnacle of evangelical influence, but rather the beginning of its decline. The Age of Evangelicalism chronicles the place and meaning of evangelical Christianity in America since 1970, a period Miller defines as America's -born-again years.- This was a time of evangelical scares, born-again spectacles, and battles over faith in the public square. From the Jesus chic of the 1970s to the satanism panic of the 1980s, the culture wars of the 1990s, and the faith-based vogue of the early 2000s, evangelicalism expanded beyond churches and entered the mainstream in ways both subtly and obviously influential. Born-again Christianity permeated nearly every area of American life. It was broad enough to encompass Hal Lindsey's doomsday prophecies and Marabel Morgan's sex advice, Jerry Falwell and Jimmy Carter. It made an unlikely convert of Bob Dylan and an unlikely president of a divorced Hollywood actor. As Miller shows, evangelicalism influenced not only its devotees but its many detractors: religious conservatives, secular liberals, and just about everyone in between. The Age of Evangelicalism contained multitudes: it was the age of Christian hippies and the -silent majority, - of Footloose and The Passion of the Christ, of Tammy Faye Bakker the disgraced televangelist and Tammy Faye Messner the gay icon. Barack Obama was as much a part of it as Billy Graham. The Age of Evangelicalism tells the captivating story of how born-again Christianity shaped the cultural and political climate in which millions Americans came to terms with their times.

There may be no group in American society that is more talked about but so little understood as Evangelical Christians. Sometimes dismissed as violent fundamentalists and ignorant flat earthers, few can doubt the political, cultural, and religious significance of the Evangelicals. Barry Hankins puts the Evangelical movement in historical perspective, reaching back to its roots in the Great Awakening of the eighteenth century and leading up to the formative moments of contemporary conservative Protestantism. Taking on key topics such as the standing of science, the authority of scripture, and gender and racial equality, Hankins analyzes what is most essential for us to understand today about this potent movement.

In the late 1970s, the New Christian Right emerged as a formidable political force, boldly announcing itself as a unified movement representing the views of a "moral majority." But that movement did not spring fully formed from its predecessors. American Evangelicals and the 1960s refutes the thesis that evangelical politics were a purely inflammatory backlash against the cultural and political upheaval of the decade. Bringing together fresh research and innovative interpretations, this book demonstrates that evangelicals actually participated in broader American developments during "the long 1960s," that the evangelical constituency was more diverse than often noted, and that the notion of right-wing evangelical politics as a backlash was a later creation serving the interests of both Republican-conservative alliances and their critics. Evangelicalism's involvement with—rather than its reaction against—the main social movements, public policy initiatives, and cultural transformations of the 1960s proved significant in its 1970s political ascendance. Twelve essays that range thematically from the oil industry to prison ministry and from American counterculture to the Second Vatican Council depict modern evangelicalism both as a religious movement with its own internal dynamics and as one fully integrated into general American history.