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Catalysts in the birth of evangelicalism, the Moravians supported their religious projects through financial savvy, a distinctive communalism at Bethlehem, Pennsylvania, and transatlantic commercial networks. This book traces the Moravians' evolving projects, arguing that imperial war, not capitalism, transformed Moravian religious life.
It is not too much to say that today no daily newspaper in any large American city dares to attack the emoluments of the Catholic Church, or to advocate restrictions upon the ecclesiastical machine.-from "Holy History"Few readers have not heard of Upton Sinclair's 1906 book The Jungle, his fictionalized account of Chicago's meatpacking industry, which set in motion dramatic social and governmental changes and highlighted the power of investigative journalism. But his 1918 book The Profits of Religion, a viciously witty censure of religious institutions in America, remains unjustly obscure. Drolly but bitterly subtitled "an essay in economic interpretation," this potent book condemns religious leaders for taking advantage of the credulity and hopefulness of ordinary Americans to line their own pockets and amass political influence. Not merely a brilliant work of persuasive journalism, this is also a document of the idealistic socialism that lingered after World War I, when the triumph of the movement's ideal still seemed possible.American writer UPTON SINCLAIR (1878-1968) was an active socialist and contributor to many socialist publications. His muckracking books include The Moneychangers (1908), King Coal (1917), Oil! (1927), and Boston (1928).
The Moravians, a Protestant sect founded in 1727 by Count Nikolaus Ludwig von Zinzendorf and based in Germany, were key players in the rise of international evangelicalism. In 1741, after planting communities on the frontiers of empires throughout the Atlantic world, they settled the communitarian enclave of Bethlehem, Pennsylvania, in order to spread the Gospel to thousands of nearby colonists and Native Americans. In time, the Moravians became some of early America's most successful missionaries. Such vast projects demanded vast sums. Bethlehem's Moravians supported their work through financial savvy and an efficient brand of communalism. Moravian commercial networks, stretching from the Pennsylvania backcountry to Europe's financial capitals, also facilitated their efforts. Missionary outreach and commerce went hand in hand for this group, making it impossible to understand the Moravians' religious work without appreciating their sophisticated economic practices as well. Of course, making money in a manner that be fitted a Christian organization required considerable effort, but it was a balancing act that Moravian leaders embraced with vigor. Religion and Profit traces the Moravians' evolving mission projects, their strategies for supporting those missions, and their gradual integration into the society of eighteenth-century North America. Katherine Carté Engel demonstrates the complex influence Moravian religious life had on the group's economic practices, and argues that the imperial conflict between Euro-Americans and Native Americans, and not the growth of capitalism or a process of secularization, ultimately reconfigured the circumstances of missionary work for the Moravians, altering their religious lives and economic practices.
"In this stimulating and important book Lester Little advances the original thesis that, paradoxically, it was the leading practitioners of voluntary poverty, Franciscan and Dominican friars, who finally formulated a Christian ethic which justified the activities of merchants, moneylenders, and other urban professionals, and created a Christian spirituality suitable for townsmen. Little has synthesized a vast body of specialized literature in Italian, German, French, and English to write an interpretive essay which provides a new perspective on the interaction between economic and social forces and the religious movements advocating the apostolic ideal of voluntary poverty...Little's book is a major contribution, not only to the history of the religious movement of voluntary poverty, but also to the interdisciplinary study of the middle ages." --Journal of Social History