INSTITUTE FOR THE STUDY OF AMERICAN EVANGELICALS
Evangelical
Studies
Bulletin
SPRING 2010 | ISSUE 74
In this issue:
The Portable Jonathan
Edwards Bio.............................. 1
The Unmaking of
Evangelicals............................... 3
Notices..................................... 6
Recent Dissertations,
Articles, Books......................... 8
The Portable Jonathan
Edwards Bio
George M. Marsden. A Short Life of Jonathan Edwards. The Library
of Religious Biography, ed. Mark A. Noll, Nathan O. Hatch, and Allen
C. Guelzo. Grand Rapids, MI: Eerdmans, 2008. pp. xii + 152. $15.00.
In this volume George
the Francis
A. McAnaney Professor
Emeritus of History at the
University of Notre Dame,
provides a judiciouslydown sized and smoothly
narrated distillation of his
massive Bancroft Prizewinning Jonathan Edwards:
A Life (Yale, 2003). His
excellence in crafting this
student-friendly portrait
of America’s greatest
theologian sets a new
standard for future volumes
in Eerdmans’ Library of
Religious Biography.
Sometimes criticized
by disciplinary purists, the strengths of Marsden’s interdisciplinary
approach (his Yale Ph.D. was in American Studies) is on full display
here. As a general rule, two potential pitfalls confront religious
biographers. On the one hand, they think too much of religion
(particularly theology) perceiving that it drives every action their figure
of study undertakes. On the other hand, they undercut religion as a
causal factor, identifying culture and material forces as the real shapers
of religious belief and practice. In A Short Life, Marsden falls into
neither of these traps. Throughout he strikes the elusive balance between
taking cultural factors seriously in the shaping of religious faith and
practice while simultaneously taking religious faith (and even theology)
seriously in shaping personal action and cultural developments.
Proceeding at a brisk pace, A Short Life covers all the significant
events of Edwards’ life. Chapter one acquaints the reader with the
M. Marsden,
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Evangelical Studies Bulletin
“Marsden defines terms that are familiar to religious historians without talking down
to non-specialists. These qualities make the book accessible and attractive to a larger
audience in a way that his earlier ‘Jonathan Edwards: A Life’ is not.”
historical, cultural and religious context of eighteenthcentury colonial New England while the second
chapter follows young Jonathan’s journey from
precocious child to theological student to pastor. In
chapters three and four, Marsden traces Edwards’
arrival in Northampton as associate pastor alongside
his grandfather Solomon Stoddard to his pastoral
experience of the 1734–5 Connecticut River Valley
awakening. Subsequently, in chapter five, he describes
Edwards’ important role in the Great Awakening, a
momentous transatlantic movement worthy of the title
of the chapter, “An American Revolution.” Chapters
six and seven recount the busy home life of Jonathan
and Sarah Edwards and the difficulties of serving as a
pastor of principle; the final chapter recounts Edwards’
productive period of scholarship in Stockbridge, MA
and his untimely death from a secondary infection
arising from the newly-developed smallpox vaccine.
A seasoned historian, Marsden packs A Short Life
with a breadth of historical information without
encumbering the prose. He includes succinct (yet
accurate) summaries of sixteenth and seventeenth
century English politics (7–12), Puritan preparationist
theology (16–17), the Modern philosophical shift
towards the individual (41), the egregiously unique
character of the North Atlantic slave trade (89–92),
and the birth of the distinctively American separate
Baptists (111)—just to name a few. He also ably
summarizes Edwards’ difficult theological works with
clarity and concision. Combined with the suggestions
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for further reading—which cover everything from
primary texts to books discussing the benefits of
Edwards’ theology for contemporary Christians—
these qualities make this volume a good primer for
those unacquainted with colonial history, religious
awakenings, or Edwardsean theology. Additionally,
there is just enough romance—between Jonathan and
Sarah (28-34), Jerusha Edwards and David Brainerd
(104–5)—and sex (92–5, 106–8) to keep things
interesting. Further, many readers will find that the
eight pages of pictures in the middle of the book vivify
the setting and characters.
Throughout the book, Marsden creatively helps
situate Edwards in his colonial context using Benjamin
Franklin as a comparative colonial “life.” Beginning in
the opening pages, he draws out the fact that although
“both were products of the Calvinist culture of New
England,” they “responded to [the] juxtaposition
of eighteenth-century British modernity and New
England’s earlier Puritan heritage in almost opposite
ways (2).” By their late teens, Franklin trusted in
himself—giving us the exemplar of the self-made
man, while Edwards struggled to know “whether
he and others were truly regenerate,” providing a
paradigm for later evangelicals who desired to be
right with God (14). Marsden carries this comparison
all the way through to his what-this-means-for-today
conclusion, arguing that their contemporaneous lives
aptly illustrate one of the greatest American paradoxes:
while the United States is one of the most advanced
INSTITUTE FOR THE STUDY OF AMERICAN EVANGELICALS
modern nations in the world, it is also one of the
most religious—something that cannot be explained
through “purely political and secular explanations of
America’s origins (135).” Only by recognizing that two
revolutions—a religious one and a political one—
shaped the early American republic can we make sense
of that reality. As a result, this book is perfect for nonreligious readers who are curious as to why Americans
are so religious. Along those lines, Marsden defines
terms that are familiar to religious historians without
talking down to non-specialists. These qualities make
the book accessible and attractive to a larger audience
in a way that his earlier Jonathan Edwards: A Life
is not.
Combined with its brevity, the manner in which
Marsden relates the struggles and triumphs of pastoral
ministry make A Short Life the perfect supplemental
text for seminary classrooms. Having recently assigned
this text to my Church History classes at Southwestern
Baptist Seminary, students were fascinated by Edwards,
particularly the manner in which his pastoral concern
(e.g. for his family, for young people) and struggles
(e.g. being hired, being fired, struggling to get a raise)
resembled their own. Beyond that, his ministerial work
ethic was an exhortation to professor and pupil alike.
In addition, A Short Life achieves what I aspire to
as I teach Church History: demonstrating that while
Christian faith is (and ought to be) formative and lifeshaping, culture and the “accidents” of history also
shape the course of religious practice and even doctrine.
The text could also serve nicely as a change of pace for
students in introductory classes in American religion,
colonial history or evangelicalism at the college or
seminary levels. Finally, general readers interested in
Christian biography will also appreciate the life of an
eighteenth-century pastor who demonstrated “Godcentered integrity (141).”
With a career that spans four decades, Marsden
had already provided the exemplar in four different
sub-genres of American religious history: religion and
the broader American culture (Fundamentalism and
American Culture, Oxford, 1980, 2006), institutional
history (Reforming Fundamentalism, Eerdmans, 1987),
the role of religion in higher education (The Soul of
the American University, Oxford, 1994), and critical
religious biography (Jonathan Edwards: A Life). With
the publication of A Short Life, he adds a fifth to that
list: the genre of short religious biography.
—Miles S. Mullin, II
Havard School for Theological Studies
Southwestern Baptist Theological Seminary—Houston
The Unmaking of Evangelicals
Randall Balmer, The Making of Evangelicalism: From Revivalism to Politics and Beyond. Waco, TX: Baylor University Press, 2010.
120 pp., $19.95
Randall Balmer, Professor of Religion at Barnard College, Columbia University, has
earned a solid reputation
by way of explaining the mysterious ways of evangelicals to both other scholars and the wider public through
his book and three-part PBS documentary Mine Eyes Have Seen the Glory and other platforms. In The Making
of Evangelicalism: From Revivalism to Politics and Beyond he produces a highly-readable survey exploring
the ways in which evangelicals have interacted with American culture since the eighteenth century. The author
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Evangelical Studies Bulletin
orients his book around four critical junctures in the
life of American evangelicalism: the transition from
a Calvinist to an Arminian theology; the shift from
a postmillennial outlook to one which is primarily
premillennial; evangelicalism’s retreat into its own
subculture at the turn of the twentieth century; and
finally, the rise of the Religious Right. Each of these
turning points, Balmer argues, significantly refashioned
the beliefs and attitudes of evangelicals in the United
States.
Balmer’s narrative begins with the growth and spread
of revivalism and the way in
which the Arminian theology
of salvation—the belief that
Christ died for all and not
just the elect—supplanted the
heritage of Puritan Calvinism.
This particular set of beliefs
and its attendant evangelical
style, as promoted by prominent
evangelical preachers such as
Charles Finney, emphasized the
gospel’s availability to those
who would accept Christ’s
call, and contributed to a
remarkable increase in church
membership, particularly
among the Methodists and
Baptists, in the first half of
the nineteenth century. By the
end of the nineteenth century,
however, the optimistic, and
sometimes triumphalistic, attitude expressed by so
many evangelical Protestants began to wane. The
subsequent decline in evangelical fervor is generally
attributed to a change in theological orientation among
American Protestantism. With the onset of the Civil
War and the many social problems that came with
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America’s rapid transformation to an industrial nation,
many evangelicals, Balmer argues, began to lose hope
in their postmillennial eschatology which held that the
world could be perfected by expanding the kingdom
of God on earth. Instead, many evangelical Protestants
responded to these social and economic problems
by retreating from society altogether and embraced
a pessimistic premillenial outlook, which included
the belief that the world was only getting worse and
would continue to do so until the Lord returned to
rescue them. Other Protestants, meanwhile, continued
on a postmillennial course,
promoting the social and
moral welfare of all Americans
through the social gospel.
The retreat from the public
sphere at the turn of the
century led many evangelicals
to construct their own groups,
institutions, and respective
subcultures. It is at this stage in
the evolution of evangelicalism
that, in Balmer’s analysis, things
went drastically wrong as
evangelicals turned their backs
on a number of societal ills,
and became fundamentalist in
their outlook. For Balmer, this
all plays out in the eventual
rise of the Religious Right.
Unfortunately, in his estimation
evangelicals’ attempt to
re-enter the public sphere did little to solve the many
problems that plagued the movement, including
racial prejudice, inattentiveness to the environment,
and a militant attitude towards those with divergent
theological and political opinions. Balmer artfully
points out the internal ironies and paradoxes of the
INSTITUTE FOR THE STUDY OF AMERICAN EVANGELICALS
“In Balmer’s estimation, the movement’s theology inevitably led to an inordinate focus on
individual redemption; its ecclesiology led to infighting, separatism, and an impoverished
aesthetic sense; its inability to develop a theory of culture led to accommodation; and its
resultant political ideology all too-often led to single issue voting.”
Christian Right, such as their failure to condemn the
Bush administration’s policies on torture, and offers
ways in which evangelicals can learn from the past and
reconfigure their emphases in the present so as to help
those on the margins of society. It is in these pages that
Balmer’s words are most insightful.
Assessing the book as a whole, however, one comes
away with the impression that Balmer appears to
possess a real distaste for evangelicalism. In discussing
the legacy of twentieth-century evangelicals’ embrace
of a premillennial eschatology, for example, Balmer
points to two examples: the neglect of environmental
issues and an evangelical penchant for “bad church
architecture.” While certainly points worth making,
one wonders whether there were other effects produced
by evangelicals’ turn toward premillenialism which are
equally or even more worthy of consideration. Perhaps
an upsurge in evangelism and missionary efforts,
or, American evangelicals’ increased relief efforts
(embodied by organizations such as World Vision) in
the postwar period could serve as better examples.
It is difficult, therefore, after reading The Making
of Evangelicalism to develop an impression of the
evangelical movement as something other than a
negative and destructive force within both Christianity
and American culture. In Balmer’s estimation, the
movement’s theology inevitably led to an inordinate
focus on individual redemption; its ecclesiology led to
infighting, separatism, and an impoverished aesthetic
sense; its inability to develop a theory of culture led to
accommodation; and its resultant political ideology all
too-often led to single-issue voting. It appears that there
are several instances when Balmer’s “lover’s-quarrel
evangelical” experience clouds, rather than sheds
light upon, his analysis of the evangelical movement.1
One wonders if he would feel as free to write a short
summary of another large American religious group,
say, Roman Catholics, and cast their role and impact in
such a negative light.
While this reviewer is excited about the potential for
an accessible book on evangelicalism which could be
utilized in a number of mainstream and religion-based
history courses, The Making of Evangelicalism—
despite its succinct and well-written narrative—
provides an incomplete (and at times, arguably
unfaithful) portrait of the evangelical movement and
the ways in which it influenced, and was influenced by,
American culture. As a result, the search for a short
survey text on evangelicalism which more accurately
reflects the complexity of the movement’s heritage and
contemporary role must carry on.
—Andrew Tooley
ISAE, Wheaton College
“Although I identify with evangelicalism, however, I’m not always comfortable
with all the trappings of the evangelical subculture. I sometimes designate
myself as a ‘lover’s-quarrel evangelical’ in an effort to distance myself from the
narrowness, the legalism, the censoriousness, and the misogyny that too often
rears its ugly head among evangelicals.” Randall Balmer, Thy Kingdom Come:
How the Religious Right Distorts the Faith and Threatens America (New
York:Basic Books, 2006), p. xxii.
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Evangelical Studies Bulletin
NOTICES
Society for Pentecostal Studies, 40th
Annual Meeting: Call For Papers
Memphis Theological Seminary will be the site for
the 40th annual meeting of the Society for Pentecostal
Studies (SPS), slated for March 10-12, 2011. Memphis
is the home of the Church of God in Christ (COGIC)
whose Mason Temple was the venue for Dr. Martin
Luther King’s speech the night before he died in 1968,
and the city was also the birthplace of the Pentecostal
and Charismatic Churches of North America in
1994. The theme for the 2011 meeting is “Receiving
the Future: An Anointed Heritage” and seeks to
particularly present research on voices from the African
American Pentecostal traditions as well as the broader
North American Pentecostal/Charismatic movements
with an emphasis on ecumenism in racial, ecclesial, and
global contexts. Proposals for papers should be 500
words in length and should include a working title,
a statement of the problem and scope of the project,
and a tentative conclusion. Submit proposals via the
SPS website (http://www.sps-usa.org/meetings) to the
leader of the appropriate interest group: Asian/AsianAmerican Studies, History, Missions & Intercultural
Studies, or Religion & Culture. Proposals are due no
later than July 15, 2010 and will be acknowledged
within two weeks of submission. For further
information see the SPS website.
Conference: Future Directions of
Scholarship on Jonathan Edwards
October 1-2, 2010 in Northampton, MA
Jointly sponsored by the Jonathan Edwards Society
and the Edwin Mellen press, this conference hopes
to help chart the course of Edwards scholarship in
such a way as to help make it a collective enterprise
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isae.wheaton.edu
where scholars from various disciplines and different
persuasions are encouraged to interact with one
another so as to advance Edwardsian scholarship in
an integrative way. In brief, it hopes to strengthen the
community of scholars dedicated to the explication,
application and continuation of Edwards’ thought.
Papers (on all topics) that further the ongoing historical
project of contextualizing Edwards’ ideas, using them
to address contemporary concerns, or developing them
within the framework of 21st century thought are all
welcome. For suggestions as to topics that might be
considered, please visit “About the JE Society” (http://
www.jesociety.org/about/) for “A Proposal from Edwin
Mellen Press.” Requirements: abstracts: 200-word
maximum; papers: 3,000-word maximum (designed
for a reading time of 20 minutes). Please e-mail your
abstracts or papers (Microsoft-Word Format) by
September 1st, 2010 to: [email protected]. If you
have any questions, please contact Richard Hall by
the above e-mail, telephone at 910/672-2003/1573,
or by mail at the Dept. of Government & History,
Fayetteville State University, 1200 Murchison Road,
Fayetteville, NC 28301.
Overseas Ministries Study Center:
“Edinburgh 1910: A Global Church
Centenary Assessment”
April 23-25, 2010
The topic for study and discussion in OMSC’s
upcoming Mission Leadership Forum will be
“Edinburgh 1910: A Global Church Centenary
Assessment Where We Were; Where We Are; Where
We’re Headed.” Presenters will include Brian Stanley,
Kenneth Ross, and Ruth Tucker, with responses by
Edith Blumhofer and Jan Jongeneel. Papers will be
sent out prior to the meeting only to those who have
pre-registered. Attendance is strictly limited to 70
INSTITUTE FOR THE STUDY OF AMERICAN EVANGELICALS
participants, and the final meeting schedule will be sent
only to those who pre-register. This meeting is partially
funded by the ISAE. For further information contact
Executive director Jonathan J. Bonk at Overseas
Ministries Study Center, 490 Prospect Street, New
Haven, CT 06511-0296; tel. 203-624-6672, x-311;
e-mail: [email protected].
The House of Judah, Atlanta, Georgia, 1970
(photo courtesy of Kent Philpot)
Evangelicals and the Early
Church: Recovery, Reform,
Renewal
On March 18 and 19th the ISAE, in conjunction
with Wheaton College’s new Center for Early
Christian Studies, hosted a conference exploring
the renewed interest within evangelical circles in
the literature and practices of the early church.
Over two hundred scholars, grad students,
pastors, and interested laypeople were in
attendance during the two-day event as more
than a dozen presenters examined both the
historic and contemporary dimensions of the
broad evangelical interaction with the ancient
church. Among the conference participants
were Gerald Bray, Scot McKnight, Jeffrey
Bingham, Darryl Hart, Timothy Larsen, Elesha
Coffman, David Neff, Gerald Bray and Douglas
Sweeney. Christopher Hall of Eastern University
presented a plenary address entitled “Evangelical
Inattentiveness to Ancient Voices: an Overview,
Explanation and Proposal” while the conference
keynote presentation “Why Study Early Christian
History and Literature” was given by Everett
Ferguson of Abilene Christian University.
Discussions are underway concerning the possible
publication of the conference’s papers in an edited
volume of essays. For further information about
the conference or the availability of podcasts of
conference sessions go to http://isae.wheaton.
edu/2010/02/04/evangelicals-and-the-earlychurch-spring-conference/, or contact Dr. George
Kalantzis, Director of the Wheaton Center for
Early Christian Studies (George.Kalantzis@
wheaton.edu).
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Evangelical Studies Bulletin
RECENT DISSERTATIONS
Fish, Thomas. “Sister Aimee’s Dutch Swan Song: A Study of the
Illustrated Sermon.” The Journal of Religion and Theatre 8:1 (Fall
2009), pp. 48-71.
Baldock, Charles Nicholas Martin. “The Religious Imagination in
British Popular Fiction and Society, 1900-45.” Yale University, 2009.
Gaines, Adrienne S. “More Churches Put Faith on Movie Screens”
(filmmaking) Charisma (January 2010), pp. 22-23.
Bialecki, John. “The Kingdom and Its Subjects: Charisms, Language,
Economy, and the Birth of a Progressive Politics in the Vineyard.”
University of California-San Diego, 2009.
Griffith, R. Marie. “Sanford and Wife (SC Governor Mark
Sanford),” Religion in the News 12:2 (Fall 2009), pp. 2-4, 25.
Borchert, Catherine. “Exscinded!: The Schism of 1837 in the
Presbyterian Church in the United States of America and the Role of
Slavery.” Case Western Reserve, 2009.
Burns, David. “The Radical Rites of Christ: Jesus and Social
Revolution in Progressive Era America.” Northern Illinois University,
2009.
Duranti, Marco Ochs. “Conservatism, Christian Democracy, and the
European Human Rights Project, 1945-50.” Yale University, 2010.
Hoffman, Shirl James. “Whatever Happened to Play? (evangelicals
and sports culture)” Christianity Today (February 2010), pp. 20-25.
Jeffrey, Katherine. “I Am Not Who You Think I Am:’ Situating
The Shack in a Christian Literary Landscape,” Books and Culture
(January/February 2010), pp. 33-35.
King, Gerald W. “Disfellowshipped: Pentecostal Responses to
Fundamentalism in the United States, 1906-1943.” University of
Birmingham, 2009.
Joeckel, Samuel J. and Thomas Chesnes. “A Slippery Slope to
Secularization? An Empirical Analysis of the Council for Christian
Colleges and Universities,” Christian Scholar’s Review XXXIX:2
(Winter 2010), pp. 177-196.
Newman, Jennifer A. “Writing, Religion, and Women’s Identity in
Civil War Alabama.” Auburn University, 2010.
Kennedy, Rick. “Conference on Faith and History,” Perspectives on
History 48:3 (March 2010), p.31.
Park, Julie Jinwon. “When Race and Religion Hit Campus: An
Ethnographic Examination of a Campus Religious Organization.”
UCLA, 2009.
Loveland, Anne C. “Evangelical Proselytizing at the U.S. Air Force
Academy: the Civilian-Military Controversy.” Journal of Ecumenical
Studies 44:1 (Winter 2009), pp. 11-25.
Rakestraw Carney, Charity. “Serving Two Masters: Methodism and
the Negotiation of Masculinity in the Antebellum South.” University
of Alabama, 2009.
Manis, Andrew M. “The Baptists Shrink,” Religion in the News 12:2
(Fall 2009), pp. 17-18, 28.
Shulman, Deborah. “Prisms of China: Canadian Women Missionaries
in China, 1904-45.” Concordia University-Canada, 2009.
Tallman, Matthew W. “Demos Shakarian: The Life, Legacy, and
Vision of a Full Gospel Business Man.” Regent University, 2009.
Marshall, Peter. “(Re)defining the English Reformation.” Journal of
British Studies 48 (July 2009), pp. 564–586.
Moody, Lisa. “The American Lives of Jesus: the Malleable Figure
of Christ as a Man of the People.” Christianity and Literature 58: 2
(Winter 2009), pp. 157-184.
Yoffie, Adina. “Biblical Literalism and Scholarship in Protestant
Northern Europe, 1630-1700.” Harvard University, 2009.
Moreton, Bethany. “Why Is There So Much Sex in Christian
Conservatism and Why Do So Few Historians Care Anything about
It?” Journal of Southern History LXXV, no. 3 (August 2009), pp.
717-38.
RECENT ARTICLES
Patterson, James. “James Robinson Graves: History in the Service of
Ecclesiology.” Baptist History and Heritage 44:1 (Winter 2009), pp.
72-83.
Anderson, Troy. “He’s Not Just Acting” (Kirk Cameron) Charisma
(March 2010), pp. 28-33.
Callahan, Richard J., Jr., Kathryn Lofton, and Chad E. Seales.
“Allegories of Progress: Industrial Religion in the United States.”
Journal of the American Academy of Religion 78:1 (March 2010),
pp. 1-39.
Dove, Stephen. “Hymnody and Liturgy in the Azusa Street Revival,
1906-1908. Pneuma 31:2 (2009), pp. 242-63.
Evans, Elvera. “There’s Power in the Blood” (evangelicals and
vampire literature) Christianity Today (February 2010), pp. 36-38.
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Harman, Allan M. “The Impact of Matthew Henry’s Exposition
on Eighteenth Century Christianity.” Evangelical Quarterly 82:1
(January 2010), pp. 3-14.
isae.wheaton.edu
Roll, Jarod. “Garveyism and the Eschatology of African Redemption
in the Rural South, 1920-1936.” Religion and American Culture 20
(January 2010), pp. 27-56.
Schultz, Kevin M., and Paul Harvey. “Everywhere and Nowhere:
Recent Trends in American Religious History and Historiography.”
Journal of the American Academy of Religion 78, no. 1 (March
2010), pp. 129-62.
Stertzer, Carol Chapman. “Like Father, Like Daughter (Priscilla
Evans Shirer),” Charisma (February 2010), pp. 32-36.
INSTITUTE FOR THE STUDY OF AMERICAN EVANGELICALS
Haggard, Gayle with Angela Elwell Hunt. Why I Stayed: My Choice
to Love, Hope, and Forgive. Wheaton, IL: Tyndale House Publishers,
2010. 368 pp., $25.99.
Harrell, David Edwin, Jr. Pat Robertson: A Life and Legacy. Grand
Rapids: Eerdmans, forthcoming. 384 pp., $29.99.
Hauerwas, Stanley. Hannah’s Child: A Theologian’s Memoir. Grand
Rapids: Eerdmans, forthcoming. 300 pp., $24.99.
Hoffman, Shirl James. Good Game: Christianity and the Culture of
Sports. Waco: Baylor University Press, 2010. 356 pp., $24.95.
Krabbendam, Hans. Freedom on the Horizon: Dutch Immigration
to America, 1840-1940. Grand Rapids: Eerdmans, 2010. 430 pp.,
$32.00.
Youth for Christ leaders Robert A. Cook and Percy Crawford,
ca. 1950 (courtesy of Billy Graham Center Archives)
Strang, Steve. “He Was a Spiritual Giant (Oral Roberts),” Charisma
(February 2010), p. 29.
Sudduth, William M., Sr. “The Dark Side of Tattoos,” Charisma
(January 2010), pp. 45-48.
Thomson, David. “Oliver Otis Howard: Reassessing the Legacy of
the ‘Christian General’.” American Nineteenth Century History 10:3
(September 2009), pp. 273-98.
Walker, Ken. “The Godfather of Jewish Evangelism” (Moishe Rosen)
Charisma (March 2010), pp. 38-40, 42.
RECENT BOOKS
Balmer. Randall H. The Making of Evangelicalism: From Revivalism
to Politics and Beyond. Waco: Baylor University Press, 2010. 120
pp., $14.00.
Berlin, Ira. The Making of African America: The Four Great
Migrations. New York: Viking Press, 2009. 320 pp., $27.95.
Blumenthal, Max. Republican Gomorrah: Inside the Movement
that Shattered the Party. New York: Nation Books, 2009. 416 pp.,
$25.00.
Congdon, Jim. Jews and the Gospel at the End of History: A Tribute
to Moishe Rosen. Grand Rapids:Kregel,2009.271pp.,$18.99.
Ebel, Jonathan H. Faith in the Fight: Religion and the American
Soldier in the Great War. Princeton: Princeton University Press, 2010.
272 pp., $35.00.
Eshete, Tibebe. The Evangelical Movement in Ethiopia: Resistance
and Resilience. Baylor University Press, 2009. 525 p. $54.95.
Gilmour, Michael J. Gods and Guitars: Seeing the Sacred in Post1960s Popular Music. Baylor University Press, 2009. 180 p. $19.95.
Lewis, Donald M. The Origins of Christian Zionism: Lord
Shaftesbury and Evangelical Support for a Jewish Homeland. New
York: Cambridge University Press, 2009. 380 pp., $90.00.
Lundin, Roger. Believing Again: Doubt and Faith in a Secular Age.
Grand Rapids: Eerdmans, 2009, 292 pp., $26.00.
Maas, David. Marching to the Drumbeat of Abolition: Wheaton
College in the Civil War. Wheaton: Wheaton College, 2010. 234 pp.,
$9.99.
MacCulloch, Diarmid. Christianity: The First Three Thousand Years.
New York: Viking Press, 2010. 1,104 pp., $40.00.
Manegold, C.S. Ten Hills Farm: The Forgotten History of Slavery
in the North. Princeton: Princeton University Press, 2010. 344 pp.,
$29.95.
McIntyre, Sheila and Len Travers, eds. The Correspondence of John
Cotton, Jr. Charlottesville: University of Virginia Press, 2009. 640
pp., $49.50.
Weber, Linda J. Mission Handbook: U.S. and Canadian Protestant
Ministries Overseas—2010-2012. Wheaton: Evangelical Missions
Information Service, 21st edition, forthcoming. 600 pp., $59.95.
Muñoz, Vincent Phillip. God and the Founders: Madison,
Washington, and Jefferson. New York: Cambridge University Press,
2009. 242 pp., $85.00, $24.99.
Norris, Chuck. Black Belt Patriotism: How to Reawaken America.
(Nashville: Fidelis, 2008; expanded edition, 2010). 296 pp., $16.90.
Poole, W. Scott. Satan in America: The Devil We Know. Lanham,
MD: Rowman & Littlefield, 2009. 274 pp., $39.95.
Rohrer, S. Scott. Wandering Souls: Protestant Migrations in America,
1630-1865. Chapel Hill: University of North Carolina Press, 2010.
328 pp., $39.95.
Shaw, Mark. Global Awakening: How 20th-Century Revivals
Triggered A Christian Revolution. Downers Grove, IL: InterVarsity
Press, forthcoming. 224 pp., $20.00.
Smolinski, Reiner and Jan Stievermann, eds. Cotton Mather and
“Biblia Americana”—America’s First Bible Commentary: Essays in
Reappraisal. Tübingen: Mohr Siebeck, 2010. 720 pp., €125.
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Evangelical Studies Bulletin
Stanley, Timothy. Kennedy vs. Carter: The 1980 Battle For the
Democratic Party’s Soul. Lawrence: University of Kansas Press, 2010.
320 pp., $34.95.
Steer, Roger. Basic Christian: The Inside Story of John Stott.
Downers Grove, IL: InterVarsity Press, forthcoming. 288 pp., $19.00.
Tiedemann, R.G., ed. Reference Guide to Christian Missionary
Societies in China: From the Sixteenth to the Twentieth Century.
Armonk, NY: M.E. Sharpe, 2009. 338 pp., $128.95.
VanDrunen, David. Natural Law and the Two Kingdoms: A Study
in the Development of Reformed Social Thought. Grand Rapids:
Eerdmans, 2010. 480 pp., $35.00.
Vondey, Wolfgang, ed. Pentecostalism and Christian Unity:
Ecumenical Documents and Critical Assessments. Eugene, OR:
Pickwick Publications, 2010. 277 pp., $33.00.
Weber, Linda J. Mission Handbook: U.S. and Canadian Protestant
Ministries Overseas—2010-2012. Wheaton: Evangelical Missions
Information Service, 21st edition, forthcoming. 600 pp., $59.95.
Westerlund, David. Global Pentecostalism: Encounters With Other
Religious Traditions. New York: Palgrave Macmillan, 2009. 288 pp.,
$94.00.
Williams, R. Hal. Realigning America: McKinley, Bryan, and the
Remarkable Election of 1896. Lawrence: University of Kansas Press,
2009. 272 pp., $29.95.
Xi, Lian. Redeemed by Fire: The Rise of Popular Christianity in
Modern China. New Haven: Yale University Press, 2010. 352 pp.
$40.00.
Yoo, David K. Contentious Spirits: Religion in Korean-American
History, 1903-1945. Palo Alto: Stanford University Press, 2010. 232
pp., $65.00, $22.95.
YFC Bible Quiz team, 1959
(courtesy of Billy Graham Center Archives)
10
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Start Your Day Off With the
ISAE In-Hand
Few things could be better than beginning
one’s workday with a mug o’ steamin’ java—
particularly when the mug’s emblazoned with
the glorious imprimatur of Wheaton College’s
Institute for the Study of American Evangelicals.
Yes, dear reader, a limited supply of these sturdy
10 oz. mugs—made of the finest free-range
Chinese porcelain and bearing the ISAE’s tasteful
logo done up in a pleasing federal blue—are now
available to the evangelical-interested masses.
And did I mention the collectability? Hey,
these are collectible—part of the famous line of
Institute-commissioned tchochkes like the dayglo ISAE Frisbees, plastic ISAE sun visors, and
Styrofoam ISAE antenna-bobbers that keep e-Bay
afloat. Just buy a few of these babies and literally
watch the wealth accumulate (particularly if
you use them to store spare change). Mugs are
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shipping—and for a short time only, 60 mugs for
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Institute for the Study
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The Institute for the Study of American Evangelicals seeks to encourage and
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Send change of address to ISAE, Wheaton College, Wheaton, IL 60187.
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