American evangelicalism has long walked hand in hand with modern consumer capitalism. Timothy Gloege shows us why, through an engaging story about God and big business at the Moody Bible Institute. Founded in Chicago by shoe-salesman-turned-revivalist Dwight Lyman Moody in 1889, the institute became a center of fundamentalism under the guidance of the innovative promoter and president of Quaker Oats, Henry Crowell. Gloege explores the framework for understanding humanity shared by these business and evangelical leaders, whose perspectives clearly differed from those underlying modern scientific theories. At the core of their "corporate evangelical" framework was a modern individualism understood primarily in terms of economic relations. Conservative evangelicalism and modern business grew symbiotically, transforming the ways that Americans worshipped, worked, and consumed. Gilded Age evangelicals initially understood themselves primarily as new "Christian workers--employees of God guided by their divine contract, the Bible. But when these ideas were put to revolutionary ends by Populists, corporate evangelicals reimagined themselves as savvy religious consumers and reformulated their beliefs. Their consumer-oriented "orthodoxy" displaced traditional creeds and undermined denominational authority, forever altering the American religious landscape. Guaranteed pure of both liberal theology and Populist excesses, this was a new form of old-time religion not simply compatible with modern consumer capitalism but uniquely dependent on it.

Things are not right at the Strega-Borgia castle. Signor Luciano Strega-Borgia has been kidnapped. Signora Baci Strega-Borgia is struggling with her spells at the Advanced Witchcraft Institute.Titus and Pandora don’t like their suspiciously cheerful and fearless new nanny. Baby Damp has been accidentally shrunk, e-mailed, and lost on the World Wide Web. And to top it off, there’s a gangster in a bunny suit lurking about. . . . This seriously over-the-top, gothic romp is sure to have readers clamoring for the next Strega-Borgia adventure.

Reprint of the original, first published in 1883.

A pioneer of the “exvangelical” movement examines how toxic right-wing beliefs took over American Christianity—and why people are leaving the church and speaking out against it With the rise of Trumpism, the American evangelical movement has more political influence than ever—yet at the same time, people are leaving Christianity in record numbers. Why are so many people walking away from the right-wing religion they were raised in, and what are they doing to overcome the past? Writer and podcaster Blake Chastain is uniquely positioned to understand this phenomenon. Raised evangelical, he went to a Christian college intending to become a pastor—until he found himself unable to reconcile his faith with the prejudice and even abuse he saw being done in God’s name. He created the popular hashtag #exvangelical and the hit podcast of the same name, and soon became part of a growing movement of people walking away from toxic religion and using the unique tools of the internet to speak out, find healing, and build new communities. In Exvangelical and Beyond, Chastain delves into evangelicalism’s deep roots in American politics and society, and explains why and how so many Christians—and ex-Christians—are forging a new path online. Blending history, personal narrative, and incisive analysis, this is a must-read for anyone who has left the church, is deconstructing their own faith, or simply wants to understand religious culture in America.

Pentecostals are often portrayed as emotional people who are driven largely by experience. In Christ-Centered, Menzies argues that this caricature misses the fact that Pentecostals are fundamentally "people of the book." Although Pentecostals encourage spiritual experience, they do so with a constant eye to Scripture. The Bible, and particularly the book of Acts, fosters and shapes pentecostal experience. Additionally, Pentecostals are defined by their emphasis on a personal relationship with Jesus Christ. At its heart, the pentecostal movement is not Spirit-centered, but rather Christ-centered. The work of the Spirit, as Pentecostals understand it, centers on exalting and bearing witness to the Lordship of Christ. Menzies develops these themes by examining the origins, biblical foundations, and missional orientation of the modern pentecostal movement. He concludes that, in spite of contradictory messages from some in fundamentalist pews and the pentecostal academy, Pentecostals are and have always been solidly evangelical.