In this cogent history, Hart unpacks evangelicalism's current reputation by tracing its development over the course of the 20th century. He shows how evangelicals entered the century as full partners in the Protestant denominations and agencies that molded American cultural and intellectual life.

In this second volume of two tracing the history of 20th-century American religion, Martin E. Marty tells the story of how America has survived religious disturbances and culturally prospered from them.

The relationship between Protestant fundamentalists and mass culture is often considered complex and ambiguous. Selling the Old-Time Religion examines this relationship and shows how the first generation of fundamentalists embraced the modern business and entertainment techniques of marketing, advertising, drama, film, radio, and publishing to spread the gospel. Selectively, and with more sophistication than has been accorded to them, fundamentalists adapted to the consumer society and popular culture with the accompanying values of materialism and immediate gratification, despite the seeming conflict between these values and certain tenets of their religious beliefs. Selling the Old-Time Religion is written by a fundamentalist who is based at the country's foremost fundamentalist institute of higher education. It is a candid and remarkable piece of scholarship that reveals from the inside the movement's first encounters with some of the media methods it now wields with well-documented virtuosity. Carl Abrams draws extensively on sermons, popular journals, and educational archives to reveal the attitudes and actions of the fundamental leadership and the laity. Abrams discusses how fundamentalists' outlook toward contemporary trends and events shifted from aloofness to engagement as they moved inward from the margins of American culture and began to weigh in on the day's issues--from jazz to "flappers"--in large numbers. Fundamentalists in the 1920s and 1930s "were willing to compromise certain traditions that defined the movement, such as premillennialism, holiness, and defense of the faith," Abrams concludes, "but their flexibility with forms of consumption and pleasure strengthened their evangelistic emphasis, perhaps the movement's core." Contrary to the myth of fundamentalism's demise after the Scopes Trial, the movement's uses of mass culture help explain their success in the decades following it. In the end fundamentalists imitated mass culture not to be like the world but to evangelize it.

Old-Time Religion Embracing Modernist Culture focuses on the founding generation of American fundamentalism in the 1920s and 1930s and their interactions with modernity. While there were culture wars, there was also an embrace. Through a book culture, fostered by liberal Protestants, and thriving periodicals, they strengthened their place in American culture and their adaptation helps explain their resilience in the decades to come. The most significant adaptation to modernist culture was the embrace of the modern, secular university as a model for evangelical higher education. After political battles along sectarian lines in the twenties, fundamentalists learned to compete in a pluralist society. By the thirties they were among the strongest supporters of Jews and began working with Catholics to fight communism. In politics and higher education they encountered issues of race, gender, and class. While opposing higher critics of the Bible, their approaches to texts were in some cases similar: a focus on the original languages, commitment to scholarship, ambiguities about both the role of reason and the interpretation of key doctrines. Several had graduate training, some even in European universities. With their views of end times, they continued innovative approaches to prophetic texts from nineteenth-century dispensationalists. In response to evolution and prophetic texts, in a time-conscious age, they also had innovative ideas about biblical time. Fundamentalists engaged in debate with Freud and, while rejecting his ideas, absorbed elements of psychology. Some understood William James’ effort to accommodate religion and modern ideas. Although rejecting John Dewey’s pragmatism, fundamentalists found value in studying modern philosophy. They tapped a secular, Enlightenment philosophy to defend their supernatural Christianity. Between the wars they even participated in the interest in Nietzsche. Usually dismissed as fractious, they rose above core differences and cooperated among themselves across denominational lines in building organizations. In doing so, they reflected both the ecumenism of the liberal Protestants and the organizational impulse in modern urban, industrial society. This study, the first to focus on the founding generation, also covers a broad spectrum of fundamentalists, from the Northeast, Midwest, the South, and the West Coast, including some often overlooked by other historians

Millions of Americans take the Bible at its word and turn to like-minded local ministers and TV preachers, periodicals and paperbacks for help in finding their place in God’s prophetic plan for mankind. And yet, influential as this phenomenon is in the worldview of so many, the belief in biblical prophecy remains a popular mystery, largely unstudied and little understood. When Time Shall Be No More offers for the first time an in-depth look at the subtle, pervasive ways in which prophecy belief shapes contemporary American thought and culture. Belief in prophecy dates back to antiquity, and there Paul Boyer begins, seeking out the origins of this particular brand of faith in early Jewish and Christian apocalyptic writings, then tracing its development over time. Against this broad historical overview, the effect of prophecy belief on the events and themes of recent decades emerges in clear and striking detail. Nuclear war, the Soviet Union, Israel and the Middle East, the destiny of the United States, the rise of a computerized global economic order—Boyer shows how impressive feats of exegesis have incorporated all of these in the popular imagination in terms of the Bible’s apocalyptic works. Reflecting finally on the tenacity of prophecy belief in our supposedly secular age, Boyer considers the direction such popular conviction might take—and the forms it might assume—in the post–Cold War era. The product of a four-year immersion in the literature and culture of prophecy belief, When Time Shall Be No More serves as a pathbreaking guide to this vast terra incognita of contemporary American popular thought—a thorough and thoroughly fascinating index to its sources, its implications, and its enduring appeal.

In this astounding account, a leading sociologist demonstrates that religion in America has become so tamed and softened that it hardly serves any of its original functions.

How did the United States, founded as colonies with explicitly religious aspirations, come to be the first modern state whose commitment to the separation of church and state was reflected in its constitution? Frank Lambert explains why this happened, offering in the process a synthesis of American history from the first British arrivals through Thomas Jefferson's controversial presidency. Lambert recognizes that two sets of spiritual fathers defined the place of religion in early America: what Lambert calls the Planting Fathers, who brought Old World ideas and dreams of building a "City upon a Hill," and the Founding Fathers, who determined the constitutional arrangement of religion in the new republic. While the former proselytized the "one true faith," the latter emphasized religious freedom over religious purity. Lambert locates this shift in the mid-eighteenth century. In the wake of evangelical revival, immigration by new dissenters, and population expansion, there emerged a marketplace of religion characterized by sectarian competition, pluralism, and widened choice. During the American Revolution, dissenters found sympathetic lawmakers who favored separating church and state, and the free marketplace of religion gained legal status as the Founders began the daunting task of uniting thirteen disparate colonies. To avoid discord in an increasingly pluralistic and contentious society, the Founders left the religious arena free of government intervention save for the guarantee of free exercise for all. Religious people and groups were also free to seek political influence, ensuring that religion's place in America would always be a contested one, but never a state-regulated one. An engaging and highly readable account of early American history, this book shows how religious freedom came to be recognized not merely as toleration of dissent but as a natural right to be enjoyed by all Americans.