Appalachia's distinctive brand of Christianity has always been something of a puzzle to mainline American congregations. Often treated as pagan and unchurched, native Appalachian sects are labeled as ultraconservative, primitive, and fatalistic, and the actions of minority sub-groups such as "snake handlers" are associated with all worshippers in the region. Yet these churches that many regard as being outside the mainstream are living examples of America's own religious heritage. The emotional and experience-based religion that still thrives in Appalachia is very much at the heart of American worship. The lack of a recognizable "father figure" like Martin Luther, John Calvin, and John Knox compounds the mystery of Appalachia's religious origins. Ordained minister John Sparks determined that such a person must have existed, and his search turned up a man less literate, urbane, and well-known than Luther, Calvin, and Knox—but no less charismatic and influential. Shubal Stearns, a New England Baptist minister, led a group of sixteen Baptists—now dubbed "The Old Brethren" by Old School Baptists churches in Appalachia—from New England to North Carolina in the mid-eighteenth century. His musical "barking" preaching is still popular, and the association of churches that he established gave birth to many of the disparate denominations prospering in the region today. A man lacking in the scholarship of his peers but endowed with the eccentricities that would make their mark on Appalachian faith, Stearns has long been an object of shame among most Baptist historians. In The Roots of Appalachian Christianity, Sparks depicts an important religious figure in a new light. Poring over pages of out-of-print and little-used histories, Sparks discovered the complexity of Stearns's character and his impact on Appalachian Christianity. The result is a history not just of this leader but of the roots of a religious movement.

Appalachia's distinctive brand of Christianity has always been something of a puzzle to mainline American congregations. Often treated as pagan and unchurched, native Appalachian sects are labeled as ultraconservative, primitive, and fatalistic, and the actions of minority sub-groups such as "snake handlers" are associated with all worshippers in the region. Yet these churches that many regard as being outside the mainstream are living examples of America's own religious heritage. The emotional and experience-based religion that still thrives in Appalachia is very much at the heart of American worship. The lack of a recognizable "father figure" like Martin Luther, John Calvin, and John Knox compounds the mystery of Appalachia's religious origins. Ordained minister John Sparks determined that such a person must have existed, and his search turned up a man less literate, urbane, and well-known than Luther, Calvin, and Knox—but no less charismatic and influential. Shubal Stearns, a New England Baptist minister, led a group of sixteen Baptists—now dubbed "The Old Brethren" by Old School Baptists churches in Appalachia—from New England to North Carolina in the mid-eighteenth century. His musical "barking" preaching is still popular, and the association of churches that he established gave birth to many of the disparate denominations prospering in the region today. A man lacking in the scholarship of his peers but endowed with the eccentricities that would make their mark on Appalachian faith, Stearns has long been an object of shame among most Baptist historians. In The Roots of Appalachian Christianity, Sparks depicts an important religious figure in a new light. Poring over pages of out-of-print and little-used histories, Sparks discovered the complexity of Stearns's character and his impact on Appalachian Christianity. The result is a history not just of this leader but of the roots of a religious movement.

Religion has long been a source of identity for many Southerners, and the Appalachian areas in particular have proven to be a virtual fortress protecting faith and culture. Yet, in a region popularly thought to be religiously homogeneous, congregations reflect a wide range of doctrinal differences over such issues as conversion, ministerial leadership, and the authority on which a church bases its core beliefs. Profiling the prominent Christian traditions in southern Appalachia, this book brings together contributions by twenty scholars who have long studied the religious practices found in the region's cities, small towns, and rural communities. These authors provide insights into not only the independent mountain churches that are strongly linked to local customs but also the mainline and other religious bodies that have a significant presence in Appalachia but are not strictly associated with it. The essays explore the nature of ministry within these various churches, show the impact of broader culture on religion in the region, and consider the question of whether previously isolated, tradition-based churches can retain their distinctiveness in a changing world. One group of chapters focuses on elements of mountain religion as seen in the beliefs and practices of mountain Holiness folk, serpent handlers, and various Baptist traditions. Later chapters review the history and activities of other denominations, including Southern Baptist, Presbyterian, Wesleyan/Holiness, Church of God, and Roman Catholic. Also considered are the economic history of the region, popular religiosity, and the role of church-affiliated colleges. Taken together, these essays offer a richly nuanced understanding of Christianity in Appalachia. The Editor: Bill J. Leonard is dean of the Divinity School at Wake Forest University. His other books include Out of One, Many: American Religion and American Pluralism and God's Last and Only Hope: The Fragmentation of the Southern Baptist Convention. The Contributors: Monica Kelly Appleby, Donald N. Bowdle, Mary Lee Daugherty, Melvin E. Dieter, Howard Dorgan, Anthony Dunnavant, Gary Farley, Samuel S. Hill, Loyal Jones, Helen Lewis, Charles H. Lippy, Bill J. Leonard, Deborah Vansau McCauley, Lou F. McNeil, Marcia Clark Myers, Bennett Poage, Ira Read, James Sessions, Barbara Ellen Smith, H. Davis Yeuell.

"A monumental achievement. . . . Certainly the best thing written on Appalachian Religion and one of the best works on the region itself. Deborah McCauley has made a winning argument that Appalachian religion is a true and authentic counter-stream to modern mainstream Protestant religion." -- Loyal Jones, founding director of the Appalachian Center at Berea College Appalachian Mountain Religion is much more than a narrowly focused look at the religion of a region. Within this largest regional and widely diverse religious tradition can be found the strings that tie it to all of American religious history. The fierce drama between American Protestantism and Appalachian mountain religion has been played out for nearly two hundred years; the struggle between piety and reason, between the heart and the head, has echoes reaching back even further--from Continental Pietism and the Scots-Irish of western Scotland and Ulster to Colonial Baptist revival culture and plain-folk camp-meeting religion. Deborah Vansau McCauley places Appalachian mountain religion squarely at the center of American religious history, depicting the interaction and dramatic conflicts between it and the denominations that comprise the Protestant "mainstream." She clarifies the tradition histories and symbol systems of the area's principally oral religious culture, its worship practices and beliefs, further illuminating the clash between mountain religion and the "dominant religious culture" of the United States. This clash has helped to shape the course of American religious history. The explorations in Appalachian Mountain Religion range from Puritan theology to liberation theology, from Calvinism to the Holiness-Pentecostal movements. Within that wide realm and in the ongoing contention over religious values, the many strains of American religious history can be heard.

How is religious conversion transforming American democracy? In one corner of Appalachia, a group of American citizens has embraced the Russian Orthodox Church and through it Putin’s New Russia. Historically a minority immigrant faith in the United States, Russian Orthodoxy is attracting Americans who look to Russian religion and politics for answers to western secularism and the loss of traditional family values in the face of accelerating progressivism. This ethnography highlights an intentional community of converts who are exemplary of much broader networks of Russian Orthodox converts in the US. These converts sought and found a conservatism more authentic than Christian American Republicanism and a nationalism unburdened by the broken promises of American exceptionalism. Ultimately, both converts and the Church that welcomes them deploy the subversive act of adopting the ideals and faith of a foreign power for larger, transnational political ends. Offering insights into this rarely considered religious world, including its far-right political roots that nourish the embrace of Putin’s Russia, this ethnography shows how religious conversion is tied to larger issues of social politics, allegiance, (anti)democracy, and citizenship. These conversions offer us a window onto both global politics and foreign affairs, while also allowing us to see how particular communities in the U.S. are grappling with social transformations in the twenty-first century. With broad implications for our understanding of both conservative Christianity and right-wing politics, as well as contemporary Russian-American relations, this book provides insight in the growing constellations of far-right conservatism. While Russian Orthodox converts are more likely to form the moral minority rather than the moral majority, they are an important gauge for understanding the powerful philosophical shifts occurring in the current political climate in the United States and what they might mean for the future of American values, ideals, and democracy.

Both urban Appalachian evangelical Christianity, as embodied in Appalachian women's folk art and music, and process theology as articulated by John B. Cobb, Jr, and those he has mentored share an existentialist eschatology that emphasizes the salvific quality of individual life in the present rather than hope in the future. Explores the ways in which these two marginal Christian existential theological traditions share common beliefs, articulate them in radically different ways with radically different results, and thus might learn from one another.