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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.
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.
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.
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.
The idea of the United States as a Christian nation is a powerful, seductive, and potentially destructive theme in American life, culture, and politics. And yet, as Richard T. Hughes reveals in this powerful book, the biblical vision of the "kingdom of God" stands at odds with the values and actions of an American empire that sanctions war instead of peace, promotes dominance and oppression instead of reconciliation, and exalts wealth and power instead of justice for the poor and needy. With extensive analysis of both Christian scripture and American history from the founding of the republic to the present day, Christian America and the Kingdom of God illuminates the devastating irony of a "Christian America" that so often behaves in unchristian ways.
Throughout her history America has possessed a rich religious component largely comprised of different traditions of the Christian faith. This tide of personal religious devotion connected to government observances and policies has ebbed and flowed through time, but it has always been a part of American identity—one that is full of social and political debate. As such, Christian America? presents a hearty point-counterpoint discussion about the nature of the relationship Christianity has had to American politics and culture throughout the country's existence, aiming to determine which of these four differing opinions is most appropriate. David Barton (WallBuilders) supports the idea that America is distinctly Christian based on centuries of authoritative government declarations. Jonathan D. Sassi (College of Staten Island) believes America is distinctly secular based on the nation’s religiously eclectic and secular beginning (particularly the emphasis on "the complete separation of church and state"). William D. Henard (The Southern Baptist Theological Seminary) sees America as essentially Christian, making his case for the nation's crucial faith component while exploring varied interpretations of comments like one made in 2009 by President Barack Obama: "Although... we have a very large Christian population, we do not consider ourselves a Christian nation..." Daryl C. Cornett, the book's editor, argues that America is partly Christian, a nation that was shaped by a blend of religious and non-religious tendencies. He writes, "After the Civil War steady decline in religious adherence was the impetus for evangelicals to mythologize American history and pine for a return to a golden age of Christian faith and virtue at its founding that never existed."
Francis Schaeffer (1912-1984) was probably the single greatest intellectual influence on young evangelicals of the 1960s and '70s. He was cultural critic, popular mentor, political activist, Christian apologist, founder of L'Abri, and the author of over twenty books and two important films. It is impossible to understand the intellectual world of contemporary evangelicalism apart from Francis Schaeffer.Barry Hankins has written a critical but appreciative biography that explains how Schaeffer was shaped by the contexts of his life -- from young fundamentalist pastor in America, to greatly admired mentor, to lecturer and activist who encouraged world-wary evangelicals to engage the culture around them. Drawing extensively from primary sources, including personal interviews, Hankins paints a picture of a complex, sometimes flawed, but ultimately prophetic figure in American evangelicalism and beyond.
Most forms of religion are best understood in the con- text of their relationship with the surrounding culture. This may be particularly true in the United States. Certainly immigrant Catholicism became Americanized; mainstream Protestantism accommodated itself to the modern world; and Reform Judaism is at home in American society. In Evangelicalism, Richard Kyle explores paradoxical adjustments and transformations in the relationship between conservative Protestant Evangelicalism and contemporary American culture. Evangelicals have resisted many aspects of the modern world, but Kyle focuses on what he considers their romance with popular culture. Kyle sees this as an Americanized Christianity rather than a Christian America, but the two are so intertwined that it is difficult to discern the difference between them. Instead, in what has become a vicious self-serving cycle, Evangelicals have baptized and sanctified secular culture in order to be considered culturally relevant, thus increasing their numbers and success within abundantly populous and populist-driven American society. In doing so, Evangelicalism has become a middle-class movement, one that dominates America's culture, and unabashedly populist. Many Evangelicals view America as God's chosen nation, thus sanctifying American culture, consumerism, and middle-class values. Kyle believes Evangelicals have served themselves well in consciously and deliberately adjusting their faith to popular culture. Yet he also thinks Evangelicals may have compromised themselves and their future in the process, so heavily borrowing from the popular culture that in many respects the Evangelical subculture has become secularism with a light gilding of Christianity. If so, he asks, can Evangelicalism survive its own popularity and reaffirm its religious origins, or will it assimilate and be absorbed into what was once known as the Great American Melting Pot of religions and cultures? Will the Gospel of the American dream ultimately engulf and destroy the Gospel of Evangelical success in America? This thoughtful and thought-provoking volume will interest anyone concerned with the modern-day success of the Evangelical movement in America and the aspirations and fate of its faithful.