Since the 1972 publication of Dean M. Kelley's Why Conservative Churches Are Growing, discussion of the Protestant mainline has focused on the tradition's decline. Elesha J. Coffman's The Christian Century and the Rise of Mainline Protestantism tells a different story, using the lens of the influential periodical The Christian Century to examine the rise of the mainline to a position of cultural prominence in the first half of the twentieth century.

As recently as the 1960s, more than half of all American adults belonged to just a handful of mainline Protestant denominations—Presbyterian, UCC, Disciples of Christ, Episcopal, Lutheran, Methodist, and American Baptist. Presidents, congressmen, judges, business leaders, and other members of the elite overwhelmingly came from such backgrounds. But by 2010, fewer than 13 percent of adults belonged to a mainline Protestant church. What does the twenty-first century hold for this once-hegemonic religious group? In this volume, experts in American religious history and the sociology of religion examine the extraordinary decline of mainline Protestantism over the past half century and assess its future. Contributors discuss the demographics of mainline Protestants; their beliefs, practices, and modes of worship; their political views and partisan affiliations; and the social and moral questions that unite and divide Protestant communities. Other chapters examine Protestant institutions, including providers of health care and education; analyze churches’ public voice; and probe what will come from a diminished role relative to other groups in society, especially the ascendant evangelicals. Far from going extinct, the book argues, the mainline Protestant movement will continue to be a vital remnant in an American religious culture torn between the contending forces of secularism and evangelicalism.

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.

In 1900 many assumed the twentieth century would be a Christian century because Western "Christian empires" ruled most of the world. What happened instead is that Christianity in the West declined dramatically, the empires collapsed, and Christianity's center moved to Africa, Asia, Latin America, and the Pacific. How did this happen so quickly? Respected scholar and teacher Scott Sunquist surveys the most recent century of Christian history, highlighting epochal changes in global Christianity. He also suggests lessons we can learn from this remarkable global Christian reversal. Ideal for an introduction to Christianity or a church history course, this book includes a foreword by Mark Noll.

Since the Revolutionary War, Mainline Christianity has been comprised of the Seven Sisters of American Protestantism—the Congregational Church, the Episcopal Church, the Evangelical Lutheran Church, the Presbyterian Church, the United Methodist Church, the American Baptist Convention, and the Disciples of Christ. These denominations have been the dominant cultural representatives since the nineteenth century of how and where the majority of American Christians worship. Today, however, the Seven Sisters no longer represent most American Christians. The Mainline has been shrinking while evangelical and fundamentalist churches, as well as non denominational congregations and mega churches, have been attracting more and more members. In this comprehensive and accessible book, Jason S. Lantzer chronicles the rise and fall of the Seven Sisters, documenting the ways in which they stopped shaping American culture and began to be shaped by it. After reviewing and critiquing the standard decline narrative of the Mainline he argues for a reconceptualization of the Mainline for the twenty-first century, a new grouping of Seven Sisters that seeks to recognize the vibrancy of American Christianity.

First published in 1997, The Outrageous Idea of Christian Scholarship is a landmark work that offered a bold call to re-establish Christian perspectives in academia. For this second edition, George M. Marsden has added a new preface as well as an entirely new chapter reflecting on the changing landscape of academia in the quarter century since the book first appeared.

With a focus on mainline Protestants and gay rights activists in the twentieth century, Heather R. White challenges the usual picture of perennial adversaries with a new narrative about America's religious and sexual past. White argues that today's antigay Christian traditions originated in the 1920s when a group of liberal Protestants began to incorporate psychiatry and psychotherapy into Christian teaching. A new therapeutic orthodoxy, influenced by modern medicine, celebrated heterosexuality as God-given and advocated a compassionate "cure" for homosexuality. White traces the unanticipated consequences as the therapeutic model, gaining popularity after World War II, spurred mainline church leaders to take a critical stance toward rampant antihomosexual discrimination. By the 1960s, a vanguard of clergy began to advocate for homosexual rights. White highlights the continued importance of this religious support to the consolidating gay and lesbian movement. However, the ultimate irony of the therapeutic orthodoxy's legacy was its adoption, beginning in the 1970s, by the Christian Right, which embraced it as an age-old tradition to which Americans should return. On a broader level, White challenges the assumed secularization narrative in LGBT progress by recovering the forgotten history of liberal Protestants' role on both sides of the debates over orthodoxy and sexual identity.