During the late seventeenth century, a heterogeneous mixture of Protestant settlers made their way to the South Carolina lowcountry from both the Old World and elsewhere in the New. Representing a hodgepodge of European religious traditions, they shaped the foundations of a new and distinct plantation society in the British-Atlantic world. The Lords Proprietors of Carolina made vigorous efforts to recruit Nonconformists to their overseas colony by granting settlers considerable freedom of religion and liberty of conscience. Codified in the Fundamental Constitutions of Carolina, this toleration ultimately attracted a substantial number of settlers of many and varying Christian denominations. In The Origins of Southern Evangelicalism, Thomas J. Little refutes commonplace beliefs that South Carolina grew spiritually lethargic and indifferent to religion in the colonial era. Little argues that pluralism engendered religious renewal and revival, which developed further after Anglicans in the colony secured legal establishment for their church. The Carolina colony emerged at the fulcrum of an international Protestant awakening that embraced a more emotional, individualistic religious experience and helped to create a transatlantic evangelical movement in the mid-eighteenth century. Offering new perspectives on both early American history and the religious history of the colonial South, The Origins of Southern Evangelicalism charts the regional spread of early evangelicalism in the too-often neglected South Carolina lowcountry—the economic and cultural center of the lower southern colonies. Although evangelical Christianity has long been and continues to be the dominant religion of the American South, historians have traditionally described it as a comparatively late-flowering development in British America. Reconstructing the history of religious revivalism in the lowcountry and placing the subject firmly within an Atlantic world context, Little demonstrates that evangelical Christianity had much earlier beginnings in prerevolutionary southern society than historians have traditionally recognized.

In the colonial and antebellum South, black and white evangelicals frequently prayed, sang, and worshipped together. Even though white evangelicals claimed spiritual fellowship with those of African descent, they nonetheless emerged as the most effective defenders of race-based slavery. As Charles Irons persuasively argues, white evangelicals' ideas about slavery grew directly out of their interactions with black evangelicals. Set in Virginia, the largest slaveholding state and the hearth of the southern evangelical movement, this book draws from church records, denominational newspapers, slave narratives, and private letters and diaries to illuminate the dynamic relationship between whites and blacks within the evangelical fold. Irons reveals that when whites theorized about their moral responsibilities toward slaves, they thought first of their relationships with bondmen in their own churches. Thus, African American evangelicals inadvertently shaped the nature of the proslavery argument. When they chose which churches to join, used the procedures set up for church discipline, rejected colonization, or built quasi-independent congregations, for example, black churchgoers spurred their white coreligionists to further develop the religious defense of slavery.

The American political scene today is poisonously divided, and the vast majority of white evangelicals play a strikingly unified, powerful role in the disunion. In this clear-eyed, hard-hitting chronicle of American religion and politics, Anthea Butler argues that racism is at the core of conservative evangelical activism and power. Propelled by the benefits of whiteness, white evangelicals used scripture to defend slavery and nurture the Confederacy during the Civil War era. During Reconstruction, they used it to deny the vote to newly emancipated blacks. In the twentieth century, they sided with segregationists in avidly opposing movements for racial equality and civil rights. White evangelicals today, cloaked in a vision of Christian patriarchy and nationhood, form a staunch voting bloc in support of white leadership. Evangelicalism's racial history festers, splits America, and needs a reckoning now. In a new preface to the second edition, Butler takes stock of how the trends she identified have expanded as Donald Trump mounts a third campaign for the presidency, evangelicals celebrate and respond to the overturning of Roe v. Wade, and ferocious backlash against racial equity has injected new venom into evangelicalism's role in American politics.

A NEW YORK TIMES NOTABLE BOOK OF THE YEAR • A thwarted love triangle of heartbreak rediscovered after almost two hundred years—two men and a woman of equal ambition—that exploded in scandal and investigation, set between America's Revolution and its Civil War, revealing an age in subtle and powerful transformation, caught between the fight for women's rights and the campaign waged by evangelical Protestants to dominate the nation's culture and politics. From the winner of the Bancroft Prize and the Francis Parkman Prize in History. At its center—and the center of a love triangle—Martha Parker, a gifted young New England woman, smart, pretty, ambitious, determined to make the most of her opportunities, aspiring to become an educator and a foreign missionary. Late in 1825, Martha accepted a proposal from a schoolmaster, Thomas Tenney, only to reject him several weeks later for a rival suitor, a clergyman headed for the mission field, Elnathan Gridley. Tenney's male friends, deeply resentful of the new prominence of women in academies, benevolent and reform associations, and the mission field, decided to retaliate on Tenney's behalf by sending an anonymous letter to the head of the foreign missions board impugning Martha's character. Tenney further threatened Martha with revealing even more about their relationship, thereby ruining her future prospects as a missionary. The head of the board began an inquiry into the truth of the claims about Martha, and in so doing, collected letters, diaries, depositions, and firsthand witness accounts of Martha's character. The ruin of Martha Parker's hopes provoked a resistance within evangelical ranks over womanhood, manhood, and, surprisingly, homosexuality, ultimately threatening to destroy the foreign missions enterprise.

* Winner of the 2017 National Book Critics Circle Award * National Book Award Finalist * Time magazine Top 10 Nonfiction Book of the Year * New York Times Notable Book * Publishers Weekly Best Books of 2017 This “epic history” (The Boston Globe) from Pulitzer Prize-winning historian Frances FitzGerald is the first to tell the powerful, dramatic story of the Evangelical movement in America—from the Puritan era to the 2016 election. “We have long needed a fair-minded overview of this vitally important religious sensibility, and FitzGerald has now provided it” (The New York Times Book Review). The evangelical movement began in the revivals of the eighteenth and nineteenth centuries, known in America as the Great Awakenings. A populist rebellion against the established churches, it became the dominant religious force in the country. During the nineteenth century white evangelicals split apart, first North versus South, and then, modernist versus fundamentalist. After World War II, Billy Graham attracted enormous crowds and tried to gather all Protestants under his big tent, but the civil rights movement and the social revolution of the sixties drove them apart again. By the 1980s Jerry Falwell and other southern televangelists, such as Pat Robertson, had formed the Christian right. Protesting abortion and gay rights, they led the South into the Republican Party, and for thirty-five years they were the sole voice of evangelicals to be heard nationally. Eventually a younger generation proposed a broader agenda of issues, such as climate change, gender equality, and immigration reform. Evangelicals now constitute twenty-five percent of the American population, but they are no longer monolithic in their politics. They range from Tea Party supporters to social reformers. Still, with the decline of religious faith generally, FitzGerald suggests that evangelical churches must embrace ethnic minorities if they are to survive. “A well-written, thought-provoking, and deeply researched history that is impressive for its scope and level of detail” (The Wall Street Journal). Her “brilliant book could not have been more timely, more well-researched, more well-written, or more necessary” (The American Scholar).

In an astonishing history, a work of strikingly original research and interpretation, Heyrman shows how the evangelical Protestants of the late-18th century affronted the Southern Baptist majority of the day, not only by their opposition to slaveholding, war, and class privilege, but also by their espousal of the rights of the poor and their encouragement of women's public involvement in the church.

A leading historian of evangelicalism offers a concise history of evangelicals and how they became who they are today Evangelicalism is arguably America’s most controversial religious movement. Nonevangelical people who follow the news may have a variety of impressions about what “evangelical” means. But one certain association they make with evangelicals is white Republicans. Many may recall that 81 percent of self†‘described white evangelicals voted for Donald Trump, and they may well wonder at the seeming hypocrisy of doing so. In this illuminating book, Thomas Kidd draws on his expertise in American religious history to retrace the arc of this spiritual movement, illustrating just how historically peculiar that political and ethnic definition (white Republican) of evangelicals is. He examines distortions in the public understanding of evangelicals, and shows how a group of “Republican insider evangelicals” aided the politicization of the movement. This book will be a must†‘read for those trying to better understand the shifting religious and political landscape of America today.