These studies examine writings by Protestant missionaries in China from 1819 to 1890. The initial aim of the missionaries was religious--to bring the Gospel message to a Chinese audience. The social and cultural milieu tempered missionary efforts, however, and the scope of their writings--tracts, translations of scripture, periodicals, and books in Chinese--enlarged to include secular topics and information for the Chinese about the world outside. Simultaneously, Protestant missionaries wrote about China for American readers at home and thus became the strongest link between village China and small-town America.

Nine historians contribute to this composite picture of the missionary pioneers, the literature they produced, the changes they sustained through immersion in Chinese culture, and their efforts to interpret that culture for their constituencies at home.

A religious studies scholar argues that in antebellum America, evangelicals, not Transcendentalists, connected ordinary Americans with their spiritual roots in the natural world.

We have long credited Emerson and his fellow Transcendentalists with revolutionizing religious life in America and introducing a new appreciation of nature. Breaking with Protestant orthodoxy, these New Englanders claimed that God could be found not in church but in forest, fields, and streams. Their spiritual nonconformity had thrilling implications but never traveled far beyond their circle. In this essential reconsideration of American faith in the years leading up to the Civil War, Brett Malcolm Grainger argues that it was not the Transcendentalists but the evangelical revivalists who transformed the everyday religious life of Americans and spiritualized the natural environment.

Evangelical Christianity won believers from the rural South to the industrial North: this was the true popular religion of the antebellum years. Revivalists went to the woods not to free themselves from the constraints of Christianity but to renew their ties to God. Evangelical Christianity provided a sense of enchantment for those alienated by a rapidly industrializing world. In forested camp meetings and riverside baptisms, in private contemplation and public water cures, in electrotherapy and mesmerism, American evangelicals communed with nature, God, and one another. A distinctive spirituality emerged pairing personal piety with a mystical relation to nature.

As Church in the Wild reveals, the revivalist attitude toward nature and the material world, which echoed that of Catholicism, spread like wildfire among Christians of all backgrounds during the years leading up to the Civil War.

The question of how one can be both Hispanic and Protestant has perplexed Mexican Americans in Texas ever since Anglo-American Protestants began converting their Mexican Catholic neighbors early in the nineteenth century. Mexican-American Protestants have faced the double challenge of being a religious minority within the larger Mexican-American community and a cultural minority within their Protestant denominations. As they have negotiated and sought to reconcile these two worlds over nearly two centuries, los Protestantes have melded Anglo-American Protestantism with Mexican-American culture to create a truly indigenous, authentic, and empowering faith tradition in the Mexican-American community.

This book presents the first comparative history of Hispanic Methodists, Presbyterians, and Baptists in Texas. Covering a broad sweep from the 1830s to the 1990s, Paul Barton examines how Mexican-American Protestant identities have formed and evolved as los Protestantes interacted with their two very different communities in the barrio and in the Protestant church. He looks at historical trends and events that affected Mexican-American Protestant identity at different periods and discusses why and how shifts in los Protestantes' sense of identity occurred. His research highlights the fact that while Protestantism has traditionally served to assimilate Mexican Americans into the dominant U.S. society, it has also been transformed into a vehicle for expressing and transmitting Hispanic culture and heritage by its Mexican-American adherents.

One of the nation's foremost authorities on American religion here traces the immensely important strand of liberal thought in American Protestantism during the last century. From a refreshingly candid viewpoint that religious ideas operate with some autonomy and religious thought is only partially reducible to social experience--or explained by it, William R. Hutchison has produced an original, lasting work that will appeal to readers interested in the formation of American culture and in the shaping role played by religion.

Modernism, the author demonstrates, was a carefully wrought theological affirmation of those "generous hopes for the world's destiny" (Hawthorne's phrase) that energized nineteenth- and early twentieth-century reform. Although the modern religious impulse has been widely and correctly remembered as having called for the adjustment of religious ideas and practices to the demands of science and contemporary thought, more profound ideas gave the trend its force and integrity. Particularly, modernism formulated positive theological convictions about the presence and action of God in cultural development.

Combining judiciousness with a finely wrought style, Hutchison depicts the uncertain development of liberalism before 1875 in Unitarianism, in Congregationalism, in the concepts of individual regeneration preached by Horace Bushnell, and in the New School Presbyterianism of Chicago. The liberals' determination to preserve the special claims of Christianity in the face of doubts raised by Darwinism and the Higher Criticism is fully discussed, as is the evolution of forms of theism that found God revealed in many places besides Holy Writ. The social crises of the early twentieth century, together with developing doubts about human nature and progress, form the backdrop for an evaluation of external and internal criticisms of liberal thought. The Social Gospel and associated movements are skillfully explored. Hutchison also weighs the attacks upon liberal and modernist thought that followed World War I, when fundamentalism and then humanism and Reinhold Niebuhr's neo-orthodoxy protested with increasing stridency against the liberal world view.

The author views modernism as a faith arising from an extraordinary confidence, now largely dissipated, in the coming of an earthly kingdom. But he also believes that the modernist form of thought continues to have powerful effects, particularly in modifying the sense of alienation between religion and culture that historically has been a trait of Western society.

This volume, imbued with the deeply felt vision of a remarkable author, is a model of clarity and a work of great historical importance.

As Protestantism expanded across the Atlantic world in the seventeenth and eighteenth centuries, most evangelists were not white Anglo-Americans, as scholars have long assumed, but members of the same groups that missionaries were trying to convert. Native Apostles offers one of the most significant untold stories in the history of early modern religious encounters, marshalling wide-ranging research to shed light on the crucial role of Native Americans, Africans, and black slaves in Protestant missionary work. The result is a pioneering view of religion’s spread through the colonial world.

From New England to the Caribbean, the Carolinas to Africa, Iroquoia to India, Protestant missions relied on long-forgotten native evangelists, who often outnumbered their white counterparts. Their ability to tap into existing networks of kinship and translate between white missionaries and potential converts made them invaluable assets and potent middlemen. Though often poor and ostracized by both whites and their own people, these diverse evangelists worked to redefine Christianity and address the challenges of slavery, dispossession, and European settlement. Far from being advocates for empire, their position as cultural intermediaries gave native apostles unique opportunities to challenge colonialism, situate indigenous peoples within a longer history of Christian brotherhood, and harness scripture to secure a place for themselves and their followers.

Native Apostles shows that John Eliot, Eleazar Wheelock, and other well-known Anglo-American missionaries must now share the historical stage with the black and Indian evangelists named Hiacoomes, Good Peter, Philip Quaque, John Quamine, and many more.

How did the Reformation, which initially promoted decidedly illiberal positions, end up laying the groundwork for Western liberalism?

The English Reformation began as an evangelical movement driven by an unyielding belief in predestination, intolerance, stringent literalism, political quietism, and destructive iconoclasm. Yet by 1688, this illiberal early modern upheaval would deliver the foundations of liberalism: free will, liberty of conscience, religious toleration, readerly freedom, constitutionalism, and aesthetic liberty. How did a movement with such illiberal beginnings lay the groundwork for the Enlightenment? James Simpson provocatively rewrites the history of liberalism and uncovers its unexpected debt to evangelical religion.

Sixteenth-century Protestantism ushered in a culture of permanent revolution, ceaselessly repudiating its own prior forms. Its rejection of tradition was divisive, violent, and unsustainable. The proto-liberalism of the later seventeenth century emerged as a cultural package designed to stabilize the social chaos brought about by this evangelical revolution. A brilliant assault on many of our deepest assumptions, Permanent Revolution argues that far from being driven by a new strain of secular philosophy, the British Enlightenment is a story of transformation and reversal of the Protestant tradition from within. The gains of liberalism were the unintended results of the violent early Reformation.

Today those gains are increasingly under threat, in part because liberals do not understand their own history. They fail to grasp that liberalism is less the secular opponent of religious fundamentalism than its dissident younger sibling, uncertain how to confront its older evangelical competitor.

In this engrossing study of religion, urban life, and commercial culture, Diane Winston shows how a (self-styled "red-hot") militant Protestant mission established a beachhead in the modern city. When The Salvation Army, a British evangelical movement, landed in New York in 1880, local citizens called its eye-catching advertisements "vulgar" and dubbed its brass bands, female preachers, and overheated services "sensationalist." Yet a little more than a century later, this ragtag missionary movement had evolved into the nation's largest charitable fund-raiser--the very exemplar of America's most cherished values of social service and religious commitment.

Winston illustrates how the Army borrowed the forms and idioms of popular entertainments, commercial emporiums, and master marketers to deliver its message. In contrast to histories that relegate religion to the sidelines of urban society, her book shows that Salvationists were at the center of debates about social services for the urban poor, the changing position of women, and the evolution of a consumer culture. She also describes Salvationist influence on contemporary life--from the public's post-World War I (and ongoing) love affair with the doughnut to the Salvationist young woman's career as a Hollywood icon to the institutionalization of religious ideals into nonsectarian social programs.

Winston's vivid account of a street savvy religious mission transformed over the decades makes adroit use of performance theory and material culture studies to create an evocative portrait of a beloved yet little understood religious movement. Her book provides striking evidence that, counter to conventional wisdom, religion was among the seminal social forces that shaped modern, urban America--and, in the process, found new expression for its own ideals.

Protestant evangelicalism has spread rapidly in Latin America at the same time that foreign corporations have taken hold of economies there. These concurrent developments have led some observers to view this religious movement as a means of melding converts into a disciplined work force for foreign capitalists rather than as a reflection of conscious individual choices made for a variety of personal, as well as economic, reasons.

In this pioneering study, Elizabeth Brusco challenges such assumptions and explores the intra-household motivations for evangelical conversion in Colombia. She shows how the asceticism required of evangelicals (no drinking, smoking, or extramarital sexual relations are allowed) redirects male income back into the household, thereby raising the living standard of women and children. This benefit helps explain the appeal of evangelicalism for women and questions the traditional assumption that organized religion always disadvantages women.

Brusco also demonstrates how evangelicalism appeals to men by offering an alternative to the more dysfunctional aspects of machismo. Case studies add a fascinating human dimension to her findings.

With the challenges this book poses to conventional wisdom about economic, gender, and religious behavior, it will be important reading for a wide audience in anthropology, women’s studies, economics, and religion. For all students of Latin America, it offers thoughtful new perspectives on a major, grass-roots agent of social change.

Singing the Gospel offers a new appraisal of the Reformation and its popular appeal, based on the place of German hymns in the sixteenth-century press and in the lives of early Lutherans. The Bohemian mining town of Joachimsthal--where pastors, musicians, and laity forged an enduring and influential union of Lutheranism, music, and culture--is at the center of the story.

The Lutheran hymns, sung in the streets and homes as well as in the churches and schools of Joachimsthal, were central instruments of a Lutheran pedagogy that sought to convey the Gospel to lay men and women in a form that they could remember and apply for themselves. Townspeople and miners sang the hymns at home, as they taught their children, counseled one another, and consoled themselves when death came near.

Shaped and nourished by the theology of the hymns, the laity of Joachimsthal maintained this Lutheran piety in their homes for a generation after Evangelical pastors had been expelled, finally choosing emigration over submission to the Counter-Reformation. Singing the Gospel challenges the prevailing view that Lutheranism failed to transform the homes and hearts of sixteenth-century Germany.

“How has unbelief come to dominate so many Western societies? The usual account invokes the advance of science and rational knowledge. Ryrie’s alternative, in which emotions are the driving force, offers new and interesting insights into our past and present.”
—Charles Taylor, author of A Secular Age

Why have societies that were once overwhelmingly Christian become so secular? We think we know the answer, pointing to science and reason as the twin culprits, but in this lively, startlingly original reconsideration, Alec Ryrie argues that people embraced unbelief much as they have always chosen their worldviews: through the heart more than the mind.

Looking back to the crisis of the Reformation and beyond, he shows how, long before philosophers started to make the case for atheism, powerful cultural currents were challenging traditional faith. As Protestant radicals eroded time-honored certainties and ushered in an age of anger and anxiety, some defended their faith by redefining it in terms of ethics, setting in motion secularizing forces that soon became transformational. Unbelievers tells a powerful emotional history of doubt with potent lessons for our own angry and anxious times.

“Well-researched and thought-provoking…Ryrie is definitely on to something right and important.”
—Christianity Today

“A beautifully crafted history of early doubt…Unbelievers covers much ground in a short space with deep erudition and considerable wit.”
—The Spectator

“Ryrie traces the root of religious skepticism to the anger, the anxiety, and the ‘desperate search for certainty’ that drove thinkers like…John Donne to grapple with church dogma.”
—New Yorker