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Download File BOOK PEOPLE: EVANGELICAL BOOKS AND THE MAKING OF CONTEMPORARY EVANGELICALISM Daniel Vaca Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2012 © 2012 Daniel Vaca !All rights reserved ABSTRACT Book People: Evangelical Books and the Making of Contemporary Evangelicalism Daniel Vaca "Book People: Evangelical Books and the Making of Contemporary Evangelicalism" traces the conjoined histories of evangelical Christianity and evangelical book culture in the United States. Although existing studies of religion, media, and business have explored evangelical print culture in the nineteenth and twenty-first centuries, historians rarely have lent their attention to the century that intervenes. Addressing this historiographic silence, this dissertation's chapters move from the end of the nineteenth century to the present. These chapters center their narrative on the middle decades of this period, when ministerial and entrepreneurial evangelicals increasingly turned to books not only as tools of cultural and theological discipline but also as commercial opportunities. By the end of the century, the marketplace had molded evangelicalism into a constituency that everyone from ministers to scholars to politicians to suburban shoppers to international media conglomerates regularly imagined, addressed, and invoked. Drawing on such archival sources as business records, meeting minutes, advertisements, editorial correspondence, marketing plans, sermon collections, and interviews, "Book People" illustrates how contemporary evangelicalism and the contemporary evangelical book industry helped bring each other into being. TABLE OF CONTENTS INTRODUCTION 1 Evangelicals and Books, Past and Present CHAPTER ONE 24 "Publisher of Evangelical Literature": Dwight L. Moody, Fleming H. Revell, and Turn-of-the-Century Evangelicalisms CHAPTER TWO 89 Functional Fundamentalists: Reformed Book Publishers and Evangelical Horizons in Grand Rapids CHAPTER THREE 136 Should We Read Only the Bible?: Biblicism and Books Before World War II CHAPTER FOUR 191 Mediating the Future: Evangelical Aspirations on the Radio and the Page CHAPTER FIVE 259 Going Public: Evangelicals and Books In Ascendance EPILOGUE 328 "Evangelicalism is a Marketing Slogan" BIBLIOGRAPHY 336 i LIST OF ILLUSTRATIONS Advertisement for Scofield Bible 168 A book missionary at work 178 "Like a Mighty Army" 228 ii ACKNOWLEDGEMENTS The gracious support of many people helped bring this dissertation into being and sustained me throughout years of graduate study. Mere acknowledgements hardly begin to repay those debts of gratitude. Yet I am delighted nonetheless to offer my thanks publicly. I extend initial thanks to the institutions that supported my research both financially and intellectually. At Columbia, the Department of Religion, the Office of Minority Affairs, and the Institute for Religion, Culture, and Public Life sponsored several summers of research. Through the Graduate School of Arts and Sciences, I received additional support from the Whiting Foundation. With support from the Lilly Endowment, the Louisville Institute not only provided me with a generous dissertation fellowship but also allowed me to share my research at its 2012 Winter Seminar. I thank the staff of these institutions, including Jim Lewis, Mark C. Taylor, and Emily Brennan. Financial support allowed me to conduct a number of research trips to far-flung locations, but those trips proved worthwhile due only to the assistance of editors and archivists at a number of publishing firms and libraries. Several institutions in Grand Rapids, Michigan, deserve particularly large measures of thanks. Those institutions include William B. Eerdmans Company, Zondervan Publishing House, and Baker Publishing Group. I also thank the archivists at the Hekman Library at Calvin College and the Grand Rapids Public Library. For lunches, dinners, interviews, access to unprocessed archival materials, and attempts to locate forgotten archival materials, I thank William B. Eerdmans, Jr., Reinder Van Til, Jon Pott, Larry ten Harmsel, David Bratt, James Ruark, Robert Hudson, Stanley Gundry, Sandra Vander Zicht, Dwight Baker, Richard Baker, Sara Harlow, Robert Hosack, Judith Markham, and James D. Bratt. I also thank individuals and institutions outside of Grand Rapids, including Garth Rosell and the iii Ockenga Institute at Gordon-Conwell Theological Seminary; Meredith Sommers at Milligan College's P. H. Welshimer Memorial Library; and the staffs of Columbia University Library's Interlibrary Loan Office and its Rare Book and Manuscript Library. I offer profound thanks to my three mentors, each of whom oriented my doctoral studies and academic aspirations in their own ways. It was David L. Holmes, at the College of William and Mary, who first introduced me to the academic study of religion. More important than merely inviting me to take a class, Holmes taught me how to ask questions about the present and past, modeled skills of writing and thinking, and convinced me to attend graduate school. I pursued the latter path in the hope that it would enable me to share with my own students and readers the gifts that he bequeathed to me. I first encountered Randall Balmer by reading a book that David Holmes assigned. I saw myself in the book's pages, and it inspired me to dedicate my career to helping others understand themselves and their worlds. Initially a dream, it became a privilege to study under Randy at Columbia. My understanding of evangelicalism, my skills as a writer, my personal convictions, and my priorities as a human being have benefited from his tutelage. Columbia also acquainted me with Courtney Bender, whom I thank not only for her generous friendship but also for always being willing to listen carefully and respond incisively. Over both conference tables and coffees, Courtney cultivated my theoretical and methodological abilities by challenging me always to ask why everyone thinks things fall down, when perhaps they fall up. I thank David, Randy, and Courtney for their mentorship and friendship. An incredible collection of other scholars and graduate students have contributed to this dissertation by reading and responding to musings, drafts, presentations, and manuscripts. J. Terry Todd, Josef Sorett, and Kathryn Lofton shared their time and intellect as additional members of my dissertation committee, offering both invaluable feedback and scholarly iv mentorship. John S. Hawley, Benjamin Wright, and Geoffrey Pollick commented on the project in its earliest stages. As I began sharing drafts of chapters and presenting my research at conferences, I received constructive criticism from Paul Gutjahr, Richard R. John, Kristin Du Mez, Kate Carte Engel, L. Edward Phillips, Letitia Campbell, audience members at meetings of the American Society of Church History, members of Columbia's University Seminar on Religion in America, members of the Yale Working Group on American Religious History, and participants in the Louisville Institute's Winter Seminar. Throughout graduate school, a number of fellow students have provided support not just by sharing ideas in seminar rooms but also by offering companionship that has had blessedly little to do with matters of the mind. These colleagues and friends include Joseph Blankholm, Rosemary R. Corbett, Erika Dyson, Sajida Jalalzai, Jon Keune, Stephanie Lin, Laura McTighe, and Matthew Pereira. I especially thank the friends alongside whom I began at Columbia. For the past six years, Susan Andrews, Patton Burchett, Todd E. French, Heather Ohaneson, and Gregory Scott all have joined me in countless courses, conversations, and celebrations; I thank them for their generosity as scholars and friends. This dissertation is dedicated to my parents. Through hard work, thoughtfulness, and grace, my parents enabled me to become my family's first college graduate. Always proud, yet still expectant, they allowed me to abandon my initial pre-law aspirations, encouraged me to pursue unexpected dreams, and always helped me to see forests more than trees. Their own religious experiences and insights also fed this dissertation in manifold ways. For their ongoing support, I also thank my additional family members, including Stephen Vaca, Jessica Vaca Reeve, Jonathan Reeve, Richard Powers, Lucy Powers, and Clay Powers. Although these institutions, mentors, colleagues, friends, and family all deserve thanks for the many gifts that they have provided, no one deserves a larger measure of thanks than my wife, v Julia. Graduate school has provided the backdrop for our entire marriage. It has taken us to different cities, on different continents, and yet she has smiled and made me smile the entire time. I thank Julia for gifting me her overwhelming love, her steadfast confidence in my vocation, and her generous support in matters emotional, practical, intellectual, spiritual, and parental. We became parents fifteen months ago, when our son Samuel was born. Throughout these months, Sam has watched his father slam the keys of a mysterious device for more hours than he might have liked. I therefore thank him for his patience, his distractions, and his as-yet- unspoken love. I dedicate this dissertation to my parents because its completion marks the end of an education that they initiated. To Julia and Sam, I dedicate my future, and myself. vi To my parents, Daniel and Lourdes Vaca vii 1 INTRODUCTION Evangelicals and Books, Past and Present
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