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"Politics in the Pews probes the internal dynamics of political decision making within the Black church."
---William E. Nelson, Jr., Research Professor, Department of African American and African Studies, Ohio State University

As Eric McDaniel demonstrates in his study of Black congregations in the U.S., a church's activism results from complex negotiations between the pastor and the congregation. The church's traditions, its institutional organization, and its cultural traditions influence the choice to make politics part of the church's mission. The needs of the local community and opportunities to vote, lobby, campaign, or protest are also significant factors.

By probing the dynamics of churches as social groups, McDaniel opens new perspectives on civil rights history and the evangelical politics of the twenty-first century. Politics in the Pews contributes to a clearer understanding of the forces that motivate any organization, religious or otherwise, to engage in politics.

Eric L. McDaniel is Assistant Professor in the Department of Government at the University of Texas at Austin.

A study of the survival of Sant'Elisabetta delle Convertite, the Florence monastery for repentant prostitutes, during the long Renaissance. 

From the fourteenth century, prostitutes in Florence were encouraged to leave their profession and spend their lives in repentance at the monastery of Sant’Elisabetta delle Convertite. Many did over its five hundred years, and the monastery was soon one of the most populous in Florence. As the longest enduring monastery for repentant prostitutes, Sant’Elisabetta is an integral part of the history of nuns and of prostitution in the medieval and early modern periods, and it had an important place in municipal responses to social welfare and civic morality. It is only by uncovering successive governments’ involvement in Sant'Elisabetta that we can fully understand how the city attempted to manage both prostitution and welfare.

This is the first book-length study to put Sant’Elisabetta into its full historical context. It establishes the place of this often-overlooked nunnery in the wider world of medieval penitential piety, renaissance charity, and early modern social welfare, exploring the myriad ways in which the Florentine authorities attempted to stabilize Sant’Elisabetta’s finances and ensure its continued survival. Drawing on diverse archival sources, the book’s long chronological scope offers valuable insights into the broader histories of the relationship between the Florentine state and monastic institutions, public policy, welfare, and women in the long Renaissance.

A comparison of the faith and politics of former Confederate chaplains with intriguing insights about the evolution of their postwar beliefs and the Lost Cause

Pulpits of the Lost Cause: The Faith and Politics of Former Confederate Chaplains during Reconstruction is the first in-depth study of former chaplains that juxtaposes their religion and politics, thereby revealing important insights about the Lost Cause movement. Steve Longenecker demonstrates that while some former chaplains vigorously defended the Lost Cause and were predictably conservative in the pulpit, embracing orthodoxy and resisting religious innovation, others were unexpectedly progressive and advocated on behalf of evolution, theological liberalism, and modern biblical criticism.

Former Confederate chaplains embodied both the distinctive white, Southern, regional identity and the variation within it. Most were theologically conservative and Lost Cause racists. But as with the larger South, variation abounded. The Lost Cause, which Longenecker interprets as a broad popular movement with numerous versions, meant different things to different chaplains. It ranged from diehard-ism to tempered sectional forgiveness to full reconciliation to a harmless once-a-year Decoration Day ritual.

This volume probes the careers of ten former chaplains, including their childhoods, wartime experiences, Lost Cause personas, and theologies, making use of manuscripts and published sermons as well as newspapers, diaries, memoirs, denominational periodicals, letters, and the books they themselves produced. In theology, many former chaplains were predictably conservative, while others were unexpectedly broad-minded and advocated evolution, theological liberalism, and modern Biblical criticism. One former chaplain became a social-climbing Harvard progressive. Another wrote innovative, liberal theology read by European scholars. Yet another espoused racial equality, at least in theory if not full practice. Additionally, former chaplains often exhibited the fundamental human trait of compartmentalization, most notably by extolling the past as they celebrated the Lost Cause while simultaneously looking to the future as religious progressives or New South boosters. The stereotypical preacher of the Lost Cause—a gray-clad Bible thumper—existed sufficiently to create the image but hardly enough to be universally accurate.