The Irony of Southern Religion


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A Kingdom Not of this World


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Stuart Robinson was a prominent Presbyterian newspaper editor who took upon himself the dangerous task of distinguishing between the spiritual world and within a border state "city of conflict" during the Civil War. Presently, historians tend to depict religion during the American Civil War as domesticated under sectional nationalism -- where theologizing was directed at justifying the war in order to forge either a northern or southern Zion. Graham argues that such one-sided depictions do not sufficiently account for either the existence of a border state phenomenon during the civil war or the kind of theologizing that was being propagated from out of the border states against the domestication of religion to sectional politics. In A Kingdom Not of This World: Stuart Robinson's Struggle to Distinguish the Sacred from the Secular During the Civil War Preston D. Graham, Jr. presents a case study of a rather sizeable movement among border state Presbyterians, with special attention given to their most celebrated and influential leader, the Dr. Rev. Stuart Robinson of Louisville, Kentucky. Given the significance of Robinson's theologizing relative to the American doctrine of the separation of church and state, several primary resources are included in a reader portion of the appendix.




Religion in the American South


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This collection of essays examines religion in the American South across three centuries--from the beginning of the eighteenth century to the civil rights movement of the 1960s. The first collection published on the subject in fifteen years, Religion in the American South builds upon a new generation of scholarship to push scholarly conversation about the field to a new level of sophistication by complicating "southern religion" geographically, chronologically, and thematically and by challenging the interpretive hegemony of the "Bible belt." Contributors demonstrate the importance of religion in the South not only to American religious history but also to the history of the nation as a whole. They show that religion touched every corner of society--from the nightclub to the lynching tree, from the church sanctuary to the kitchen hearth. These essays will stimulate discussions of a wide variety of subjects, including eighteenth-century religious history, conversion narratives, religion and violence, the cultural power of prayer, the importance of women in exploiting religious contexts in innovative ways, and the interracialism of southern religious history. Contributors: Kurt O. Berends, University of Notre Dame Emily Bingham, Louisville, Kentucky Anthea D. Butler, Loyola Marymount University Paul Harvey, University of Colorado, Colorado Springs Jerma Jackson, University of North Carolina at Chapel Hill Lynn Lyerly, Boston College Donald G. Mathews, University of North Carolina at Chapel Hill Jon F. Sensbach, University of Florida Beth Barton Schweiger, University of Arkansas Daniel Woods, Ferrum College




Listen, America!


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Christian Slavery


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Could slaves become Christian? If so, did their conversion lead to freedom? If not, then how could perpetual enslavement be justified? In Christian Slavery, Katharine Gerbner contends that religion was fundamental to the development of both slavery and race in the Protestant Atlantic world. Slave owners in the Caribbean and elsewhere established governments and legal codes based on an ideology of "Protestant Supremacy," which excluded the majority of enslaved men and women from Christian communities. For slaveholders, Christianity was a sign of freedom, and most believed that slaves should not be eligible for conversion. When Protestant missionaries arrived in the plantation colonies intending to convert enslaved Africans to Christianity in the 1670s, they were appalled that most slave owners rejected the prospect of slave conversion. Slaveholders regularly attacked missionaries, both verbally and physically, and blamed the evangelizing newcomers for slave rebellions. In response, Quaker, Anglican, and Moravian missionaries articulated a vision of "Christian Slavery," arguing that Christianity would make slaves hardworking and loyal. Over time, missionaries increasingly used the language of race to support their arguments for slave conversion. Enslaved Christians, meanwhile, developed an alternate vision of Protestantism that linked religious conversion to literacy and freedom. Christian Slavery shows how the contentions between slave owners, enslaved people, and missionaries transformed the practice of Protestantism and the language of race in the early modern Atlantic world.




The Irony of the Solid South


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The Irony of the Solid South examines how the south became the “Solid South” for the Democratic Party and how that solidarity began to crack with the advent of American involvement in World War II. Relying on a sophisticated analysis of secondary research—as well as a wealth of deep research in primary sources such as letters, diaries, interviews, court cases, newspapers, and other archival materials—Glenn Feldman argues in The Irony of the Solid South that the history of the solid Democratic south is actually marked by several ironies that involve a concern with the fundamental nature of southern society and culture and the central place that race and allied types of cultural conservatism have played in ensuring regional distinctiveness and continuity across time and various partisan labels. Along the way, this account has much to say about the quality and nature of the New Deal in Dixie, southern liberalism, and its fatal shortcomings. Feldman focuses primarily on Alabama and race but also considers at length circumstances in the other southern states as well as insights into the uses of emotional issues other than race that have been used time and again to distract whites from their economic and material interests. Feldman explains how conservative political forces (Bourbon Democrats, Dixiecrats, Wallace, independents, and eventually the modern GOP) ingeniously fused white supremacy with economic conservatism based on the common glue of animus to the federal government. A second great melding is exposed, one that joined economic fundamentalism to the religious kind along the shared axis of antidemocratic impulses. Feldman’s study has much to say about southern and American conservatism, the enduring power of cultural and emotional issues, and the modern south’s path to becoming solidly Republican.




Religion in the Contemporary South


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Religion has always been crucial to the cultural identity of the South. Religion in the Contemporary South is the first book to fully address the emerging religious pluralism in the South today.




The Origins of Proslavery Christianity


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In the colonial and antebellum South, black and white evangelicals frequently prayed, sang, and worshipped together. Even though white evangelicals claimed spiritual fellowship with those of African descent, they nonetheless emerged as the most effective defenders of race-based slavery. As Charles Irons persuasively argues, white evangelicals' ideas about slavery grew directly out of their interactions with black evangelicals. Set in Virginia, the largest slaveholding state and the hearth of the southern evangelical movement, this book draws from church records, denominational newspapers, slave narratives, and private letters and diaries to illuminate the dynamic relationship between whites and blacks within the evangelical fold. Irons reveals that when whites theorized about their moral responsibilities toward slaves, they thought first of their relationships with bondmen in their own churches. Thus, African American evangelicals inadvertently shaped the nature of the proslavery argument. When they chose which churches to join, used the procedures set up for church discipline, rejected colonization, or built quasi-independent congregations, for example, black churchgoers spurred their white coreligionists to further develop the religious defense of slavery.




The Irony of American History


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“[Niebuhr] is one of my favorite philosophers. I take away [from his works] the compelling idea that there’s serious evil in the world, and hardship and pain. And we should be humble and modest in our belief we can eliminate those things. But we shouldn’t use that as an excuse for cynicism and inaction. I take away . . . the sense we have to make these efforts knowing they are hard.”—President Barack Obama Forged during the tumultuous but triumphant postwar years when America came of age as a world power, The Irony of American History is more relevant now than ever before. Cited by politicians as diverse as Hillary Clinton and John McCain, Niebuhr’s masterpiece on the incongruity between personal ideals and political reality is both an indictment of American moral complacency and a warning against the arrogance of virtue. Impassioned, eloquent, and deeply perceptive, Niebuhr’s wisdom will cause readers to rethink their assumptions about right and wrong, war and peace. “The supreme American theologian of the twentieth century.”—Arthur Schlesinger Jr., New York Times “Niebuhr is important for the left today precisely because he warned about America’s tendency—including the left’s tendency—to do bad things in the name of idealism. His thought offers a much better understanding of where the Bush administration went wrong in Iraq.”—Kevin Mattson, The Good Society “Irony provides the master key to understanding the myths and delusions that underpin American statecraft. . . . The most important book ever written on US foreign policy.”—Andrew J. Bacevich, from the Introduction




The South and the North in American Religion


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In this comparative history of religious life in the South and the North, Samuel Hill considers the religions of America from a unique angle. Tracing the religious history of both areas, this study dramatically shows how a common religion was altered by hostilities and then continued to develop as separate entities until recently. Coming almost full circle, both North and South now find their religions again to be highly similar. Two factors, Hill believes, were major influences in the diversification of the regional religions: the presence of Afro-Americans as an underclass of people with a distinctive role to play in the development of southern religious life, and the presence or absence of a large immigrant population. Hill's overall purpose is to answer the questions: How did there come to be a South (without which there would not have been a North)? Why is the South the heartland of Evangelical Protestantism and a kind of "Bible belt"? What historical developments dispatched the two regions on distinctive courses, religiously and otherwise? How much interaction has there been between the religious institutions of the two regions? How similar and divergent have the cultural patterns, styles, and values been in "the South" and "the North"?