“Puritanism: The haunting fear that someone, somewhere, may be happy.” -H.L. Mencken The Left used to be the party of the hippies and the free spirits. Now it’s home to woke scolds and humorless idealogues. The New Puritans can judge a person’s moral character by their clothes, Netflix queue, fast food favorites, the sports they watch, and the company they keep. No choice is neutral, no sphere is private. Not since the Puritans has a political movement wanted so much power over your thoughts, hobbies, and preferences every minute of your day. In the process, they are sucking the joy out of life. In The Rise of the New Puritans, Noah Rothman explains how, in pursuit of a better world, progressives are ruining the very things which make life worth living. They’ve created a society full of verbal trip wires and digital witch hunts. Football? Too violent. Fusion food? Appropriation. The nuclear family? Oppressive. Witty, deeply researched, and thorough, The Rise of the New Puritans encourages us to spurn a movement whose primary goal has become limiting happiness. It uncovers the historical roots of the left’s war on fun and reminds us of the freedom and personal fulfillment at the heart of the American experiment.

'A sober but devastating skewering of cancel culture and the moral certainties it shares with religious fundamentalism' Sunday Times Engaging, incisive and acute, The New Puritans is a deeply necessary exploration of our current cultural climate and an urgent appeal to return to a truly liberal society. The puritans of the seventeenth century sought to refashion society in accordance with their own beliefs, but they were deep thinkers who were aware of their own fallibility. Today, in the grasp of the new puritans, we see a very different story. Leading a cultural revolution driven by identity politics and so-called 'social justice', the new puritanism movement is best understood as a religion - one that makes grand claims to moral purity and tolerates no dissent. Its disciples even have their own language, rituals and a determination to root out sinners through what has become known as 'cancel culture'. In The New Puritans, Andrew Doyle powerfully examines the underlying belief-systems of this ideology, and how it has risen so rapidly to dominate all major political, cultural and corporate institutions. He reasons that, to move forward, we need to understand where these new puritans came from and what they hope to achieve. Written in the spirit of optimism and understanding, Doyle offers an eloquent and powerful case for the reinstatement of liberal values and explains why it's important we act now.

Please note: This is a companion version & not the original book. Sample Book Insights: #1 The Poetry Foundation, a prestigious literary organization, was called out for not doing enough to uplift the Black community. They responded by saying they would resign their president and board chairman, and that they were committed to uplifting Black people. #2 The Republican Party engaged in sanctimonious judgmentalism and moral preening, and it was right-wing political culture that wanted to limit your access to the perverting influences of musical acts and comedy. #3 Progressives are committed to inclusivity and acceptance on one’s own terms. They are dedicated to the cause of environmental conservationism and the preservation of our ecological inheritance for future generations. #4 Many progressive Americans are devoted to the communitarian ideal, which entails putting the needs of the community before your own. They are zealous advocates for democratization, even at the risk of inviting the worst abuses of the Athenian mob.

Winner of the Frank S. and Elizabeth D. Brewer Best First Book Prize of the American Society of Church History Society for U. S. Intellectual History Notable Title in American Intellectual History The story of liberal religion in the twentieth century, Matthew S. Hedstrom contends, is a story of cultural ascendency. This may come as a surprise-most scholarship in American religious history, after all, equates the numerical decline of the Protestant mainline with the failure of religious liberalism. Yet a look beyond the pews, into the wider culture, reveals a more complex and fascinating story, one Hedstrom tells in The Rise of Liberal Religion. Hedstrom attends especially to the critically important yet little-studied arena of religious book culture-particularly the religious middlebrow of mid-century-as the site where religious liberalism was most effectively popularized. By looking at book weeks, book clubs, public libraries, new publishing enterprises, key authors and bestsellers, wartime reading programs, and fan mail, among other sources, Hedstrom is able to provide a rich, on-the-ground account of the men, women, and organizations that drove religious liberalism's cultural rise in the 1920s, 1930s, and 1940s. Critically, by the post-WWII period the religious middlebrow had expanded beyond its Protestant roots, using mystical and psychological spirituality as a platform for interreligious exchange. This compelling history of religion and book culture not only shows how reading and book buying were critical twentieth-century religious practices, but also provides a model for thinking about the relationship of religion to consumer culture more broadly. In this way, The Rise of Liberal Religion offers both innovative cultural history and new ways of seeing the imprint of liberal religion in our own times.

"Shedding critical new light on the diverse forms of Puritan belief and practice in England, Scotland, and New England, Hall provides a multifaceted account of a cultural movement that judged the Protestant reforms of Elizabeth's reign to be unfinished"--Provided by publisher.

Beginning with the first colonists and continuing down to the present, the dominant narrative of New England Puritanism has maintained that piety and prosperity were enemies, that the rise of commerce delivered a mortal blow to the fervor of the founders, and that later generations of Puritans fell away from their religious heritage as they moved out across the New England landscape. This book offers a new alternative to the prevailing narrative, which has been frequently criticized but heretofore never adequately replaced. The author’s argument follows two main strands. First, he shows that commercial development, rather than being detrimental to religion, was necessary to sustain Puritan religious culture. It was costly to establish and maintain a vital Puritan church, for the needs were many, including educated ministers who commanded substantial salaries; public education so that the laity could be immersed in the Bible and devotional literature (substantial expenses in themselves); the building of meeting houses; and the furnishing of communion tables--all and more were required for the maintenance of Puritan piety. Second, the author analyzes how the Puritans gradually developed the evangelical impulse to broadcast the seeds of grace as widely as possible. The spread of Puritan churches throughout most of New England was fostered by the steady devotion of material resources to the maintenance of an intense and demanding religion, a devotion made possible by the belief that money sown to the spirit would reap divine rewards. In 1651, about 20,000 English colonists were settled in some 30 New England towns, each with a newly formed Puritan church. A century later, the population had grown to 350,000, and there were 500 meetinghouses for Puritan churches. This book tells the story of this remarkable century of growth and adaptation through intertwined histories of two Massachusetts churches, one in Boston and one in Westfield, a village on the remote western frontier, from their foundings in the 1660’s to the religious revivals of the 1740’s. In conclusion, the author argues that the Great Awakening was a product of the continuous cultivation of traditional religion, a cultural achievement built on New England’s economic development, rather than an indictment and rejection of its Puritan heritage.