In Pulpit and Nation, Spencer McBride highlights the importance of Protestant clergymen in early American political culture, elucidating the actual role of religion in the founding era. Beginning with colonial precedents for clerical involvement in politics and concluding with false rumors of Thomas Jefferson’s conversion to Christianity in 1817, this book reveals the ways in which the clergy’s political activism—and early Americans’ general use of religious language and symbols in their political discourse—expanded and evolved to become an integral piece in the invention of an American national identity. Offering a fresh examination of some of the key junctures in the development of the American political system—the Revolution, the ratification debates of 1787–88, and the formation of political parties in the 1790s—McBride shows how religious arguments, sentiments, and motivations were subtly interwoven with political ones in the creation of the early American republic. Ultimately, Pulpit and Nation reveals that while religious expression was common in the political culture of the Revolutionary era, it was as much the calculated design of ambitious men seeking power as it was the natural outgrowth of a devoutly religious people.

Comprised of the wisdom of over fifty scholars, preachers, poets, and artists, this anthology is born of the conviction that open-hearted engagement across our differences is a prerequisite for healthy civic life today. The collection offers inspiration to faith leaders, social-justice activists, and secular readers alike, while simultaneously providing an accessible window onto lived Islam. Taken as a whole, One Nation, Indivisible highlights principles and practices of anti-racism work, and its contributors argue for a robust vision of American pluralism. While most of the contributors reside in the United States, through their stories of encounter, they bring a global perspective and encourage us all, wherever we may be, to find ways of traversing our otherwise isolating enclaves.

The debate over women's roles in the Southern Baptist Convention's conservative ascendance is often seen as secondary to theological and biblical concerns. Elizabeth Flowers argues, however, that for both moderate and conservative Baptist women--all of whom had much at stake--disagreements that touched on their familial roles and ecclesial authority have always been primary. And, in the turbulent postwar era, debate over their roles caused fierce internal controversy. While the legacy of race and civil rights lingered well into the 1990s, views on women's submission to male authority provided the most salient test by which moderates were identified and expelled in a process that led to significant splits in the Church. In Flowers's expansive history of Southern Baptist women, the "woman question" is integral to almost every area of Southern Baptist concern: hermeneutics, ecclesial polity, missionary work, church-state relations, and denominational history. Flowers's analysis, part of the expanding survey of America's religious and cultural landscape after World War II, points to the South's changing identity and connects religious and regional issues to the complicated relationship between race and gender during and after the civil rights movement. She also shows how feminism and shifting women's roles, behaviors, and practices played a significant part in debates that simmer among Baptists and evangelicals throughout the nation today.

We live in angry times. No matter where we go, what we watch, or how we communicate, our culture is rife with division and polarization. Unfortunately, Christians appear to be caught up in the same animosity as the culture at large. While our faith calls us to Christian unity, the hard fact remains: our churches are tragically divided across class, ethnic, gender, and political lines. As these social chasms grow--both inside and outside the church--the role of the preacher becomes paramount. This book issues a prophetic call to pastors to use the influence of their pulpits to promote reconciliation and unity in their churches and communities. Two scholar-practitioners who are experts in homiletics and reconciliation present a practical, 7-step model that empowers faithful leaders to bring healing and peace to their fractured churches and world. The book includes questions for reflection, salient illustrations, and an accountability covenant. It also includes useful appendixes on preaching themes, preaching texts, and sample sermons from three leading preachers: Ralph Douglas West, Rich Villodas, and Sandra Maria Van Opstal.

Pulitzer Prize–winning author and presidential historian Doris Kearns Goodwin’s dynamic history of Theodore Roosevelt, William H. Taft and the first decade of the Progressive era, that tumultuous time when the nation was coming unseamed and reform was in the air. Winner of the Carnegie Medal. Doris Kearns Goodwin’s The Bully Pulpit is a dynamic history of the first decade of the Progressive era, that tumultuous time when the nation was coming unseamed and reform was in the air. The story is told through the intense friendship of Theodore Roosevelt and William Howard Taft—a close relationship that strengthens both men before it ruptures in 1912, when they engage in a brutal fight for the presidential nomination that divides their wives, their children, and their closest friends, while crippling the progressive wing of the Republican Party, causing Democrat Woodrow Wilson to be elected, and changing the country’s history. The Bully Pulpit is also the story of the muckraking press, which arouses the spirit of reform that helps Roosevelt push the government to shed its laissez-faire attitude toward robber barons, corrupt politicians, and corporate exploiters of our natural resources. The muckrakers are portrayed through the greatest group of journalists ever assembled at one magazine—Ida Tarbell, Ray Stannard Baker, Lincoln Steffens, and William Allen White—teamed under the mercurial genius of publisher S.S. McClure. Goodwin’s narrative is founded upon a wealth of primary materials. The correspondence of more than four hundred letters between Roosevelt and Taft begins in their early thirties and ends only months before Roosevelt’s death. Edith Roosevelt and Nellie Taft kept diaries. The muckrakers wrote hundreds of letters to one another, kept journals, and wrote their memoirs. The letters of Captain Archie Butt, who served as a personal aide to both Roosevelt and Taft, provide an intimate view of both men. The Bully Pulpit, like Goodwin’s brilliant chronicles of the Civil War and World War II, exquisitely demonstrates her distinctive ability to combine scholarly rigor with accessibility. It is a major work of history—an examination of leadership in a rare moment of activism and reform that brought the country closer to its founding ideals.

In the formative years of the Methodist Church in the United States, women played significant roles as proselytizers, organizers, lay ministers, and majority members. Although women's participation helped the church to become the nation's largest denomination by the mid-nineteenth century, their official roles diminished during that time. In Beyond the Pulpit, Lisa Shaver examines Methodist periodicals as a rhetorical space to which women turned to find, and make, self-meaning. In 1818, Methodist Magazine first published "memoirs" that eulogized women as powerful witnesses for their faith on their deathbeds. As Shaver observes, it was only in death that a woman could achieve the status of minister. Another Methodist publication, the Christian Advocate, was America's largest circulated weekly by the mid-1830s. It featured the "Ladies' Department," a column that reinforced the canon of women as dutiful wives, mothers, and household managers. Here, the church also affirmed women in the important rhetorical and evangelical role of domestic preacher. Outside the "Ladies Department," women increasingly appeared in "little narratives" in which they were portrayed as models of piety and charity, benefactors, organizers, Sunday school administrators and teachers, missionaries, and ministers' assistants. These texts cast women into nondomestic roles that were institutionally sanctioned and widely disseminated. By 1841, the Ladies' Repository and Gatherings of the West was engaging women in discussions of religion, politics, education, science, and a variety of intellectual debates. As Shaver posits, by providing a forum for women writers and readers, the church gave them an official rhetorical space and the license to define their own roles and spheres of influence. As such, the periodicals of the Methodist church became an important public venue in which women's voices were heard and their identities explored.