Why do white Protestants in America embrace a president who seems to violate their basic standards of morality? The answer, Andrew Whitehead and Samuel Perry argue, is "Christian nationalism," the belief that the United States is -- and should be -- a Christian nation. Knowing someone's stance on Christian nationalism, this book shows, tells us more about his or her political beliefs than race, religion, or political party. Drawing on national survey data and interviews with Americans across the political spectrum, Taking America Back for God illustrates the tremendous influence of Christian nationalism on debates about the most contentious issues dominating American public life.

In Taking Back God Leora Tanenbaum recounts the stories of women across the United States, starting with herself, who love their religion but hate their second-class status within it. If you've witnessed the preferential treatment of men in America's houses of worship, you will not be surprised to learn that there is a surge of women in this country rising up and demanding religious equality. More and more, religious women—Christian, Muslim, and Jewish—are declaring that they expect to be treated as equals in the religious sphere. They want the same meaningful spiritual connections enjoyed by their brothers, fathers, husbands, and sons. They embrace the word of God but are critical of their faith's male-oriented theology and liturgy. They reject the conventional interpretations of religious traditions that give women a different—and, to their minds, lesser—status. Rather than abandoning their faith, they are taking it back and making it stronger, transforming religion while maintaining tradition. Tanenbaum relates the experiences of Catholics, evangelical and mainline Protestants, Muslims, and observant Jews. The conflict they face—honoring tradition while expanding it to synchronize with modern values—is ultimately one that all people of faith grapple with today.

Why do so many conservative Christians continue to support Donald Trump despite his many overt moral failings? Why do many Americans advocate so vehemently for xenophobic policies, such as a border wall with Mexico? Why do many Americans seem so unwilling to acknowledge the injustices that ethnic and racial minorities experience in the United States? Why do a sizeable proportion of Americans continue to oppose women's equality in the workplace and in the home? To answer these questions, Taking America Back for God points to the phenomenon of "Christian nationalism," the belief that the United States is-and should be-a Christian nation. Christian ideals and symbols have long played an important role in American public life, but Christian nationalism is about far more than whether the phrase "under God" belongs in the pledge of allegiance. At its heart, Christian nationalism demands that we must preserve a particular kind of social order, an order in which everyone--Christians and non-Christians, native-born and immigrants, whites and minorities, men and women?recognizes their "proper" place in society. The first comprehensive empirical analysis of Christian nationalism in the United States, Taking America Back for God illustrates the influence of Christian nationalism on today's most contentious social and political issues. Drawing on multiple sources of national survey data as well as in-depth interviews, Andrew Whitehead and Samuel Perry document how Christian nationalism shapes what Americans think about who they are as a people, what their future should look like, and how they should get there. Americans' stance toward Christian nationalism provides powerful insight into what they think about immigration, Islam, gun control, police shootings, atheists, gender roles, and many other political issues-very much including who they want in the White House. Taking America Back for God is a guide to one of the most important-and least understood-forces shaping American politics.

The new epilogue to Condemned to Repetition covers events, such as the Arias peace plan and the debate over funding for the Contras, through February 1988.

Publisher Description

The hard work required to make God real, how it changes the people who do it, and why it helps explain the enduring power of faith How do gods and spirits come to feel vividly real to people—as if they were standing right next to them? Humans tend to see supernatural agents everywhere, as the cognitive science of religion has shown. But it isn’t easy to maintain a sense that there are invisible spirits who care about you. In How God Becomes Real, acclaimed anthropologist and scholar of religion T. M. Luhrmann argues that people must work incredibly hard to make gods real and that this effort—by changing the people who do it and giving them the benefits they seek from invisible others—helps to explain the enduring power of faith. Drawing on ethnographic studies of evangelical Christians, pagans, magicians, Zoroastrians, Black Catholics, Santeria initiates, and newly orthodox Jews, Luhrmann notes that none of these people behave as if gods and spirits are simply there. Rather, these worshippers make strenuous efforts to create a world in which invisible others matter and can become intensely present and real. The faithful accomplish this through detailed stories, absorption, the cultivation of inner senses, belief in a porous mind, strong sensory experiences, prayer, and other practices. Along the way, Luhrmann shows why faith is harder than belief, why prayer is a metacognitive activity like therapy, why becoming religious is like getting engrossed in a book, and much more. A fascinating account of why religious practices are more powerful than religious beliefs, How God Becomes Real suggests that faith is resilient not because it provides intuitions about gods and spirits—but because it changes the faithful in profound ways.

In this short primer, Gorski and Perry explain what white Christian nationalism is and is not; when it first emerged and how it has changed; where it's headed and why it threatens democracy. Tracing the development of this ideology over the course of three centuries and especially its influence over the last three decades, they show how white Christian nationalism motivates the anti-democratic, authoritarian, and violent impulses on display in our current political moment.