It is a history of American folkways as they have changed through time, and it argues a thesis about the importance for the United States of having been British in its cultural origins.From 1629 to 1775, North America was settled by four great waves of English-speaking immigrants. The first was an exodus of Puritans from the east of England to Massachusetts (1629-1640). The second was the movement of a Royalist elite and indentured servants from the south of England to Virginia (ca. 1649-75). The third was the "Friends' migration,"--the Quakers--from the North Midlands and Wales to the Delaware Valley (ca. 1675-1725). The fourth was a great flight from the borderlands of North Britain and northern Ireland to the American backcountry (ca. 1717-75).These four groups differed in many ways--in religion, rank, generation and place of origin. They brought to America different folkways which became the basis of regional cultures in the United States. They spoke distinctive English dialects and built their houses in diverse ways. They had different ideas of family, marriage and gender; different practices of child-naming and child-raising; different attitudes toward sex, age and death; different rituals of worship and magic; different forms of work and play; different customs of food and dress; different traditions of education and literacy; different modes of settlement and association. They also had profoundly different ideas of comity, order, power and freedom which derived from British folk-traditions. Albion's Seed describes those differences in detail, and discusses the continuing importance of their transference to America.Today most people in the United States (more than 80 percent) have no British ancestors at all. These many other groups, even while preserving their own ethnic cultures, have also assimilated regional folkways which were transplanted from Britain to America. In that sense, nearly all Americans today are "Albion's Seed," no matter what their ethnic origins may be; but they are so in their different regional ways. The concluding section of Albion's Seed explores the ways that regional cultures have continued to dominate national politics from 1789 to 1988, and still control attitudes toward education, government, gender, and violence, on which differences between American regions are greater than between European nations.Albion's Seed also argues that the four British folkways created an expansive cultural pluralism that has proved to the more libertarian than any single culture alone could be. Together they became the determinants of a voluntary society in the United States.

    on non-violence, social policy, integration, black nationalism, the ethics of love and hope, and more.

    Friedman is a fascinating, intellectual, yet highly readable analysis and investigation into the authorship of the Old Testament. The author of Commentary on the Torah, Friedman delves deeply into the history of the Bible in a scholarly work that is as exciting and surprising as a good detective novel. Who Wrote the Bible? is enlightening, riveting, an important contribution to religious literature, and as the Los Angeles Times aptly observed in its rave review, “There is no other book like this one.”

    Professor Lynch's admirable survey (concentrating on the western church, and emphasising ideas and trends over personalities) meets a long-felt need for a single-volume comprehensive history, designed for students and non-specialists.

    In the inner room, the silent space in which God unloads the burdens and false selves that govern our individuality and our daily lives, God acts as a divine therapist, healing us and forcing us to recognize how many barriers we put up between ourselves and an authentic relationship with God. The process whereby this happens is the foundation of centering prayer—a technique of prayer that Keating and other contemporary mystics have revived out of the ancient mystical traditions of the Desert Fathers and the medieval mystics.Abbot Keating explores in this book what it means to enter the inner room and the transformation that takes place there. It explains the guidelines of centering prayer and offers advice on how to develop the relationship more deeply.

    A hyperpluralism of religious and secular beliefs, an absence of any substantive common good, the triumph of capitalism and its driver, consumerism—all these, Gregory argues, were long-term effects of a movement that marked the end of more than a millennium during which Christianity provided a framework for shared intellectual, social, and moral life in the West.Before the Protestant Reformation, Western Christianity was an institutionalized worldview laden with expectations of security for earthly societies and hopes of eternal salvation for individuals. The Reformation's protagonists sought to advance the realization of this vision, not disrupt it. But a complex web of rejections, retentions, and transformations of medieval Christianity gradually replaced the religious fabric that bound societies together in the West. Today, what we are left with are fragments: intellectual disagreements that splinter into ever finer fractals of specialized discourse; a notion that modern science—as the source of all truth—necessarily undermines religious belief; a pervasive resort to a therapeutic vision of religion; a set of smuggled moral values with which we try to fertilize a sterile liberalism; and the institutionalized assumption that only secular universities can pursue knowledge.The Unintended Reformation asks what propelled the West into this trajectory of pluralism and polarization, and finds answers deep in our medieval Christian past.

    The once dominant faith is now facing rapidly declining church attendance, waning political influence, and an abysmal public perception. More than 76% of Americans self-identify as Christians, but many today are ashamed to carry the label.  While many Christians are bemoaning their faith’s decline, Gabe Lyons is optimistic that Christianity’s best days are yet to come. In the wake of the stunning research from his bestselling book, unChristian, which revealed the growing disenchantment among young generations for Christians, Lyons has witnessed the beginnings of a new iteration of the faith. Marked by Lyons’ brutal honesty and unvarying generosity, Lyons exposes a whole movement of Christians—Evangelicals, Mainline, Protestants, Orthodox, Pentecostals, and others—who desire to be a force for restoration even as they proclaim the Christian Gospel. They want the label Christian to mean something good, intelligent, authentic, and beautiful. The next generation of Christians, Lyons argues, embodies six revolutionary characteristics: “When Christians incorporate these characteristics throughout the fabric of their lives, a fresh, yet orthodox way of being Christian springs forth. The death of yesterday becomes the birth of a great tomorrow. The end of an era becomes a beautiful new beginning. In this way, the end of Christian America becomes good news for Christians.” In THE NEXT CHRISTIANS, Lyons disarms readers by speaking as a candid observer rather than cultural crusader. Where other people shout, Lyons speaks in a measured tone offering helpful analysis of our current reality while casting a vision for how to be a Christian in a world disenchanted with the faith. Both a celebration and a reckoning, THE NEXT CHRISTIANS combines current day models and relevant research with stories of a new generation of Christian leaders. If you are worried by what you see transpiring around you, this book will take you on a surprising social exploration in hopes that you too will restore confidence in your faith.

    And we cannot move toward being a more just nation without understanding the root causes that have shaped our culture and institutions.In this prophetic blend of history, theology, and cultural commentary, Mark Charles and Soong-Chan Rah reveal the far-reaching, damaging effects of the "Doctrine of Discovery." In the fifteenth century, official church edicts gave Christian explorers the right to claim territories they "discovered." This was institutionalized as an implicit national framework that justifies American triumphalism, white supremacy, and ongoing injustices. The result is that the dominant culture idealizes a history of discovery, opportunity, expansion, and equality, while minority communities have been traumatized by colonization, slavery, segregation, and dehumanization.Healing begins when deeply entrenched beliefs are unsettled. Charles and Rah aim to recover a common memory and shared understanding of where we have been and where we are going. As other nations have instituted truth and reconciliation commissions, so do the authors call our nation and churches to a truth-telling that will expose past injustices and open the door to conciliation and true community.

    He also examines the views of nonviolence held by Martin Luther King Jr. and C. S. Lewis, how Jesus constitutes the justice of God, and the relationship between congregational ministry and Christian formation in America.

    Republicans in Congress threatened to shut down the government and force a U.S. debt default. Tea Party activists mounted primary challenges against Republican officeholders who appeared to exhibit too much pragmatism or independence. Moderation and compromise were dirty words in the Republican presidential debates. The GOP, it seemed, had suddenly become a party of ideological purity.Except this development is not new at all. In Rule and Ruin, Geoffrey Kabaservice reveals that the moderate Republicans' downfall began not with the rise of the Tea Party but about the time of President Dwight Eisenhower's farewell address. Even in the 1960s, when left-wing radicalism and right-wing backlash commanded headlines, Republican moderates and progressives formed a powerful movement, supporting pro-civil rights politicians like Nelson Rockefeller and William Scranton, battling big-government liberals and conservative extremists alike. But the Republican civil war ended with the overthrow of the moderate ideas, heroes, and causes that had comprised the core of the GOP since its formation. In hindsight, it is today's conservatives who are Republicans in Name Only.Writing with passionate sympathy for a bygone tradition of moderation, Kabaservice recaptures a time when fiscal restraint was matched with social engagement; when a cohort of leading Republicans opposed the Vietnam war; when George Romney--father of Mitt Romney--conducted a nationwide tour of American poverty, from Appalachia to Watts, calling on society to listen to the voices from the ghetto. Rule and Ruin is an epic, deeply researched history that reorients our understanding of our political past and present.Today, following the Republicans' loss of the popular vote in five of the last six presidential contests, moderates remain marginalized in the GOP and progressives are all but nonexistent. In this insightful and elegantly argued book, Kabaservice contends that their decline has left Republicans less capable of governing responsibly, with dire consequences for all Americans. He has added a new afterword that considers the fallout from the 2012 elections.

    M. Luhrmann, an anthropologist trained in psychology and the acclaimed author of Of Two Minds, explores the extraordinary process that leads some believers to a place where God is profoundly real and his voice can be heard amid the clutter of everyday thoughts.While attending services and various small group meetings at her local branch of the Vineyard, an evangelical church with hundreds of congregations across the country, Luhrmann sought to understand how some members were able to communicate with God, not just through one-sided prayers but with discernable feedback. Some saw visions, while others claimed to hear the voice of God himself. For these congregants and many other Christians, God was intensely alive. After holding a series of honest, personal interviews with Vineyard members who claimed to have had isolated or ongoing supernatural experiences with God, Luhrmann hypothesized that the practice of prayer could train a person to hear God’s voice—to use one’s mind differently and focus on God’s voice until it became clear. A subsequent experiment conducted between people who were and weren’t practiced in prayer further illuminated her conclusion. For those who have trained themselves to concentrate on their inner experiences, God is experienced in the brain as an actual social relationship: his voice was identified, and that identification was trusted and regarded as real and interactive. Astute, deeply intelligent, and sensitive, When God Talks Back is a remarkable approach to the intersection of religion, psychology, and science, and the effect it has on the daily practices of the faithful.

    . . and has he lost his mind? Carl Trueman wrestles with those two provocative questions and concludes that modern evangelicals emphasize experience and activism at the expense of theology. Their minds go fuzzy as they downplay doctrine. The result is "a world in which everyone from Joel Osteen to Brian McLaren to John MacArthur may be called an evangelical."Fifteen years ago in The Scandal of the Evangelical Mind, historian Mark Noll warned that evangelical Christians had abandoned the intellectual aspects of their faith. Christians were neither prepared nor inclined to enter the intellectual debate, and had become marginalized. Today Trueman argues, "Religious beliefs are more scandalous than they have been for many years"-but for different reasons than Noll foresaw. In fact, the real problem now is exactly the opposite of what Noll diagnosed―evangelicals don't lack a mind, but rather an agreed upon evangel. Although known as gospel people, evangelicals no longer share any consensus on the gospel's meaning. Provocative and persuasive, Trueman's indictment of evangelicalism also suggests a better way forward for those theologically conservative Protestants once and formerly known as evangelicals.

    Traces the titanic conflict blow-by-blow from pre-Luther, through "The Flood," "The English Accident," and Calvin, showing the spiritual, military, political and financial struggles which had ended in a divided Europe by 1648. No educated person can ignore this book!

    It is truly "American Scripture," and Maier tells us how it came to be -- from the Declaration's birth in the hard and tortuous struggle by which Americans arrived at Independence to the ways in which, in the nineteenth century, the document itself became sanctified.Maier describes the transformation of the Second Continental Congress into a national government, unlike anything that preceded or followed it, and with more authority than the colonists would ever have conceded to the British Parliament; the great difficulty in making the decision for Independence; the influence of Paine's Common Sense, which shifted the terms of debate; and the political maneuvers that allowed Congress to make the momentous decision.In Maier's hands, the Declaration of Independence is brought close to us. She lets us hear the voice of the people as revealed in the other "declarations" of 1776: the local resolutions -- most of which have gone unnoticed over the past two centuries -- that explained, advocated, and justified Independence and undergirded Congress's work. Detective-like, she discloses the origins of key ideas and phrases in the Declaration and unravels the complex story of its drafting and of the group-editing job which angered Thomas Jefferson.Maier also reveals what happened to the Declaration after the signing and celebration: how it was largely forgotten and then revived to buttress political arguments of the nineteenth century; and, most important, how Abraham Lincoln ensured its persistence as a living force in American society. Finally, she shows how by the very act of venerating the Declaration as we do -- by holding it as sacrosanct, akin to holy writ -- we may actually be betraying its purpose and its power.

    That may be bad news for America, but it can be good news for the church. What's needed now, in shifting times, is neither a doubling-down on the status quo nor a pullback into isolation. Instead, we need a church that speaks to social and political issues with a bigger vision in mind: that of the gospel of Jesus Christ. As Christianity seems increasingly strange, and even subversive, to our culture, we have the opportunity to reclaim the freakishness of the gospel, which is what gives it its power in the first place.   We seek the kingdom of God, before everything else. We connect that kingdom agenda to the culture around us, both by speaking it to the world and by showing it in our churches. As we do so, we remember our mission to oppose demons, not to demonize opponents. As we advocate for human dignity, for religious liberty, for family stability, let's do so as those with a prophetic word that turns everything upside down.   The signs of the times tell us we are in for days our parents and grandparents never knew. But that's no call for panic or surrender or outrage. Jesus is alive. Let's act like it. Let's follow him, onward to the future.