Contemporary American Evangelicalism

    A main idea in the first chapter is about the history of slavery and freedom in the U.S. Firstly slavery had existed during the American Revolution. Despite the fact that the founding fathers wanted freedom as a right to all men, then African Americans should also rightfully be allowed freedom. Foner quotes Lemuel Haynes, “ If liberty were truly ‘an innate principle” for all mankind’ Haynes wrote, ‘ even an African [had] as equally good a right to his liberty in common with Englishmen.’(Foner 9). Slavery was a problem in the United States history from the beginning.

During Reconstruction, African Americans’ freedoms were very restricted. There were strict regulations on voting, relationships, employment, firearms, and other freedoms that white people had. African American faced disenfranchisement for years after being freed and becoming citizens. In What a Black Man Wants by Frederick Douglass, Douglass angrily demands the freedom to vote that every American deserved. He assesses the black man’s contribution to society and wonders why this contribution has not led to more rights. Those who were supposed to be fighting for the rights of freed slaves were not speaking up. Even the Massachusetts Anti-Slavery Society was not fighting for the rights of the freed slaves. Because of the restrictions on voting, African Americans did not have the same power over their own lives that white people had. Disenfranchisement is just one way white people limited freedoms of freed slaves.

Since, “Religion's initial and primary thrust is conservative”(Pg. 17), as such, the Church today is open to racial reconciliation, but the initial thrust is conservative in nature, thus leading us to take a passive approach. Though admirable, it isn’t taking the necessary and progressive steps needed for a racial reconciliation within itself, let alone society at large, which is why Evangelicalism has fallen short of brining forth change towards this issue.

“The Shopkeepers Millennium,” by Paul E. Johnson explains the causes and effects of the religious revival in Rochester, New York. Religious revivals took place all over America but, the greatest took place in Rochester with the help of the evangelist, Charles Finney. He convinced many that they could make a better society with the help of God. Finney persuaded the people saying “God has made man a moral free agent” (pg. 4), suggesting that man can choose to be good or evil; and “If Christians united and dedicated their lives to the task, they could convert the world and bring on the millennium...” (pgs. 3-4). If everyone worked together to do the moral good and encourage others to do it there will be a better world. Based on Rochester’s revival, Johnson argues that religion was used by the middle class to enforce social control over the working class and uses Durkheim’s Sociology to prove it. Indeed, middle class used religion to regulate the working class because they wanted to re-establish the authority that was lost when they dissolved family work relationships and religion was a way to get wage earners to be obedient.

Hatch’s book is one of an era and a topic that I had never studied before. Hatch’s book covers the period from the end of the American Revolution through the mid-1840s. However, I believe the topic should be considered through today’s rise of the televangelist and the mega-churches of America. Hatch outlines the rise of churches (as egalitarian based) based on the belief, which coincided with the rise of the American population and its expansion westward.

First, Omaha platform intimates evangelicalism supported by populists. “The conditions which surround us best justify our co-operation; we meet in the midst of a nation brought to the verge of moral, political, and material ruin” (Sheets

I have chosen to discuss the Christian movement known as the Prosperity Gospel. I will attempt to discuss and explain the Prosperity Gospel movement’s origins, distinctive beliefs along with the impact it has had on Christendom. The Prosperity Gospel movement began to make inroads in American culture in the 1950's. White Christians were benefitting from a post-war economy and were living, in many ways, the benefits promised by this movement.

Evangelist set their aim to reach the souls of many different southern people. The majority was churchgoers with the belief in the divinity of Jesus, the Bible, and the promise of life after death. The “worldings” did not worship regularly and often indulged

In the article Living in the Eighties, the main focus is the rise of religion into politics. Conservative theology and politics came together in the 1980s due to the reformation of the social landscape. The evangelical Christians shunned the community and kept to themselves, until Billy Graham’s revival. In this revival, controversy was brought forth of the evangelist movement. These controversies included gay rights, public schools, and abortion. Later, the evangelist hopped onto the politic train. The evangelist supported Carter as well as his background. Although, he lost their vote when he refused to emit prayer into the practices of school. During the election, Christian evangelist latched onto Ronald Reagan. However when divorce, remarriage, and abortion became of the issue, Reagan supporters became confused. All in all, this article shows how quickly evangelist transformed to meet the demands of media and norms.

Under this understanding of the gospel, the promises of Christianity and capitalism are the same: hard work, whether financially or spiritually, will lead to material wealth and success. In fact, a major critique of prosperity gospel is that it takes advantage people at or below the poverty line by teaching them that prayer is the true answer to their economic woes, capitalizing on their desire for financial and spiritual help by pushing religious materials like Osteen’s books, and the donation plate toward those who are in real financial need, in order to accumulate wealth for the multibillion dollar institution. Conversely, prosperity gospel also suggests that those who are physically and financially well-off are inherently godly, according to their belief that physical and financial blessings are always a gift from God. This essentially reinforces the capitalist notion of the superiority of the upper classes, who, as a result, are not only seen as superior due to monetary wealth, but are also assumed to be morally and spiritually greater. In short, material success that Osteen promises in his prosperity gospel preaching parallels the promise of the potential for success and social mobility fostered by capitalism. Again, American values, in this case capitalism, are foundational to televangelism and embodied by Osteen through his sermons and religiously intonated self-help books. Not only that, but the material promises of prosperity gospel are also this likely to foster evangelical support of the capitalist system, an idea which is gaining traction with American religious historians19 some even attribute Trump’s success in the 2016 election to evangelical support as

The major difference had to do with cultural approach, a broader perspective of who is evangelical. Emphasis on the rebalance and good of education of Christian beliefs that properly belong in the “non-essential” and “essential” groups. Many in the fundamentalist movement had come to view premillennialism as an essential of Christian faith (Olson, 1999). However, in the 21st century, evangelicals must realize that one’s beliefs are now in conflict with the mainstream culture. But, we cannot change ancient doctrines to adapt to our currents of the day. But, we can adapt the way we hold our beliefs with grace and humility instead of superior hostility that is amongst us each day. As Paul once wrote in 2 Corinthians 12:10, “I am content with

The changing and development of the colonies during the 18th century, dealing with the home power of the colonies to what was going on with the people. On of the many problem or topics that come up though history time and time again dealing with religion is evangelicalism is on their views and practices. The way the religion had certain views held by early evangelicalism could allow even support views of certain groups of people could be inferior to others, even some of these views could give rise to extremist groups such as the Ku Klux Klan.

In contrast with Liberalism is the Evangelical emphasis on the altruism of the Scripture. Evangelism does an excellent job in molding Christianity to modern times without losing the importance of the Scripture. Although one weakness with Evangelism is Finney's "insistence that the will is totally unconditioned and random," which means that more focus is placed instantaneous change of will instead of a transformation in oneself in the life-long aspect of being a Christian (Lane 254). What this means for Evangelism is that while there is emphasis on the Bible and Christ as our savior, there is a complete understanding on what happens during the conversion to Christianity.

In Siders book “Churches That Make a Difference” the body of Christ is challenged to not only understand the purpose of evangelism with words, but also called to evangelism by action (Sider 31). Sider challenges the church to have a “Holistic” approach at ministry, and not just be focused on the either or of “Evangelism” or “Social Justice”, but both. To understand this “Holistic” approach one must understand what defines an evangelical church, and what defines a social justice church. Most churches that call themselves evangelical, the focus for ministry is sharing the good news of Jesus Christ through word of mouth, events, flyers etc. Churches that focus on social justice are less likely to focus on the words that Jesus taught, but focus more on the actions of Jesus that reached out across social norms to show love. These churches define themselves most of the time as reconciling churches. The author writes that a healthy church is one that is embodies the “Holistic” approach, and empowering its members to execute “Holistic” ministry in the community and in the world (Sider 16).

Carter’s Evangelical Faith is further supported by him referencing himself as “born again” and saying, “I believe God wants me to be the best politician I can be” (Lindsay, 2007). Lindsay’s article also reasons that at the beginning of his presidency Carter had a high rate of evangelical approval because these people could easily connect with like-minded president. Carter’s evangelism religiosity is demonstrated by these two sources before and during his early administration but gives no insight into how might have changed during and after his presidency.