Through careful historical and contemporary analysis, the authors address such issues as how much Christian action is required to make a whole society Christian; incorrect views of America's history for effective Christian involvement in critical public issues; and more. (Christian)

"The founder and CEO of Public Religion Research Institute (PRRI) and columnist for the Atlantic describes how white Protestant Christians have declined in influence and power since the 1990s and explores the effect this has had on America, "--NoveList.

A spirited, spiritual pilgrimage to different Christian churches for a year of Sundays-from storefronts to mega-churches, from Massachusetts to Maui When Pope John Paul II died, Suzanne Strempek Shea, who had turned away from the Catholic Church of her childhood, recognized in his mourners a faith-filled passion that she wanted to recapture. She set out on a yearlong to visit a different church every Sunday for a year-a journey that would take her through the broad spectrum of contemporary Christianity lived in this country, from her New England home to the West Coast, the Deep South, the Midwest, and even to Hawaii. Beginning with a rousing Baptist Easter service in Harlem, including a sing-along at the Cowboy Church in Colorado's Pro Rodeo Hall of Fame and a multimedia experience at Joel Osteen's Lakewood Church, the largest church in the country, Shea approaches each congregation with the curiosity of a newcomer and with respect for each unique expression of faith. Sundays in America weaves the threads of Christianity in America into a vibrant tapestry, an essential guide for those seeking a new house for their worship, as well as a colorful road trip for the armchair explorer.

The provocative and authoritative history of the origins of Christian America in the New Deal era We're often told that the United States is, was, and always has been a Christian nation. But in One Nation Under God, historian Kevin M. Kruse reveals that the belief that America is fundamentally and formally Christian originated in the 1930s. To fight the "slavery" of FDR's New Deal, businessmen enlisted religious activists in a campaign for "freedom under God" that culminated in the election of their ally Dwight Eisenhower in 1952. The new president revolutionized the role of religion in American politics. He inaugurated new traditions like the National Prayer Breakfast, as Congress added the phrase "under God" to the Pledge of Allegiance and made "In God We Trust" the country's first official motto. Church membership soon soared to an all-time high of 69 percent. Americans across the religious and political spectrum agreed that their country was "one nation under God." Provocative and authoritative, One Nation Under God reveals how an unholy alliance of money, religion, and politics created a false origin story that continues to define and divide American politics to this day.

Fea offers an even-handed primer on whether America was founded to be a Christian nation, as many evangelicals assert, or a secular state, as others contend. He approaches the title's question from a historical perspective, helping readers see past the emotional rhetoric of today to the recorded facts of our past. Readers on both sides of the issues will appreciate that this book occupies a middle ground, noting the good points and the less-nuanced arguments of both sides and leading us always back to the primary sources that our shared American history comprises.

Steven K. Green explores the historical record that supports the popular belief about the nation's religious origins, seeking to explain how the ideas of America's religious founding and its status as a Christian nation became a leading narrative about the nation's collective identity.

“Judeo-Christian” is a remarkably easy term to look right through. Judaism and Christianity obviously share tenets, texts, and beliefs that have strongly influenced American democracy. In this ambitious book, however, K. Healan Gaston challenges the myth of a monolithic Judeo-Christian America. She demonstrates that the idea is not only a recent and deliberate construct, but also a potentially dangerous one. From the time of its widespread adoption in the 1930s, the ostensible inclusiveness of Judeo-Christian terminology concealed efforts to promote particular conceptions of religion, secularism, and politics. Gaston also shows that this new language, originally rooted in arguments over the nature of democracy that intensified in the early Cold War years, later became a marker in the culture wars that continue today. She argues that the debate on what constituted Judeo-Christian—and American—identity has shaped the country’s religious and political culture much more extensively than previously recognized.