Dedication
To Benny, a joyous gift from God.
Introduction
This instructor’s manual is meant to help teachers and professors use Thomas S. Kidd’s
America’s Religious History in the classroom. Kidd’s book is accessible and readable, but for those unfamiliar with the field of American Religious History, the breadth of information may be overwhelming at times. The chapter summaries, key terms, and key points enable readers to identify the most significant aspects of the text. The websites and resources will help teachers supplement the text with additional examples or resources for assignments and classroom activities. Likewise, the pedagogical suggestions may stimulate the imagination for ways to engage students in the study of history by interacting with the text and additional primary sources. We have also created PowerPoint presentations for each chapter to provide a foundation for classroom visuals. The second section of this handbook is meant to help with assessment.
The quizzes, essay questions, learning objectives, and midterm and final exams provide an excellent starting point for creating such assessments. Finally, the sample syllabus helps educators envision a semester course built around Kidd’s book.
Our hope is that this material will allow instructors to make optimal use of America’s
Religious History.
Adina T. Kelley and Samuel J. Kelley
1 Table of Contents
Suggested Websites ...... 3
Chapter Summaries and Resources ...... 5
Student Learning Objectives ...... 45
Chapter Quizzes ...... 50
Midterm Exam ...... 90
Final Exam ...... 95
Sample Syllabus T/Th ...... 100
2 Suggested Websites
Primary Source Collections and Teaching Guides
• Franky Abbott. Digital Public Library of America, Spanish Missions in California. 2016. http://dp.la/primary-source-sets/spanish-missions-in-california • Abraham Lincoln Collection, Library of Congress: https://www.loc.gov/collections/abraham- lincoln-papers/about-this-collection/ • American Jewish Archives http://americanjewisharchives.org/ • American Methodist Project https://archive.org/details/americanmethodism • American Yawp Primary Source Reader. http://www.americanyawp.com/reader.html • Baptists and the American Civil War: In Their Own Words. http://civilwarbaptists.com/documents/ • Adena Barnette. Digital Public Library of America, Colonial Religion. 2016. http://dp.la/primary- source-sets/colonial-religion. • Hillary Brady. The Scopes Trial. Digital Public Library of America, 2015. http://dp.la/primary- source-sets/the-scopes-trial. • The Catholic University of America Archives: https://libraries.catholic.edu/special- collections/archives/index.html • Earlham School of Religion, Digital Quaker Collection https://esr.earlham.edu/dqc/ • Jonathan Edwards Center at Yale University. http://edwards.yale.edu/ • Billy Graham Library and Archives Oral Histories of many missionaries https://www.wheaton.edu/about-wheaton/museum-and-collections/billy-graham-center- archives/research/collections/ • Tona Hangen. Digital Public Library of America, Mormon Migration. 2017. http://dp.la/primary- source-sets/mormon-migration • Ella Howard. Rise of Conservatism in the 1980s. Digital Public Library of America, 2016. http://dp.la/primary-source-sets/rise-of-conservatism-in-the-1980s. • Jamie Lathan. Fannie Lou Hamer and the Civil Rights Movement in Rural Mississippi. Digital Public Library of America, 2016. http://dp.la/primary-source-sets/fannie-lou-hamer-and-the-civil- rights-movement-in-rural-mississippi. • Library of Congress: The African American Odyssey https://www.loc.gov/exhibits/african- american-odyssey/overview.html • The Material History of American Religion Project: http://www.materialreligion.org/ • Lakisha Odlum. Digital Public Library of America, Second Ku Klux Klan and The Birth of a Nation. 2018. http://dp.la/primary-source-sets/second-ku-klux-klan-and-the-birth-of-a-nation. • Princeton Theological Seminary Digital Collections: http://diglib.ptsem.edu/ • Nancy Schurr. Digital Public Library of America, John Brown's Raid on Harper’s Ferry. 2018. http://dp.la/primary-source-sets/john-brown-s-raid-on-harper-s-ferry. • National Humanities Center: The Making of African American Identity http://nationalhumanitiescenter.org/pds/maai/index.htm • Pew Research Center https://www.pewforum.org/ • The Joseph Smith Papers: https://www.josephsmithpapers.org/ • The Smithsonian National Museum of American History: Thomas Jefferson’s Bible: https://americanhistory.si.edu/JeffersonBible/
3 • Melissa Strong, Digital Public Library of America, Women and the Temperance Movement. 2018. https://dp.la/primary-source-sets/women-and-the-temperance-movement/teaching-guide#tabs • Teaching American History. https://teachingamericanhistory.org/ • University of North Carolina, Chapel Hill, The Church in the Southern Black Community, 1780- 1925: https://docsouth.unc.edu/church/intro.html • The Valley of the Shadow: Ten Communities in the American Civil War http://valley.lib.virginia.edu/
Online Exhibits
• Library of Congress: From Haven to Home: 350 Years of Jewish Life in America: https://www.loc.gov/exhibits/haventohome/ • Library of Congress, Religion and the Founding of an American Republic https://www.loc.gov/exhibits/religion/ • National Museum of American Jewish History https://www.nmajh.org/ • National Museum of American History, Religion in Early America https://americanhistory.si.edu/religion-in-early-america • Religious Diversity in Boston http://pluralism.org/landscape/boston/ • Teaching American History https://teachingamericanhistory.org/
Films and other resources
• Ken Burns Documentary, The Shakers https://kanopy.com/video/ken-burns-shakers-hands-work- hearts-god • Numerous documentaries about American religious history Kanopy.com
Textbooks and Teaching Guides
• American Yawp: Americanyawp.com • Christian History Christianhistoryinstitute.org • National Humanities Center, Divining America: Religion in American History http://nationalhumanitiescenter.org/tserve/divam.htm • Stanford History Education Group: Reading Like a Historian https://sheg.stanford.edu/history- lessons
4 Chapter Summaries and Resources Chapter 1 - Religion in Early America
Key Terms indigenous religions Protestants Catholics Virginia Colony Puritans New England Middle Colonies
Key Points
• In early colonial America, missionaries of Catholic European colonial powers (such as Spain and France) worked to convert Native Americans and enslaved Africans, who had their own indigenous faiths. • Virginia and the colonies of New England were heavily influenced by British Protestantism, Virginia by the Church of England and New England by Puritanism. • Many other European religious groups—Jews, Quakers, Catholics, Baptists, and others— successfully sought religious liberty and settled in colonial America.
Chapter Summary
The story of religion in colonial America is a story of religious vitality, diversity, and conflict set within the framework of European settler colonialism. Native Americans and Africans had their own long-held religious traditions but these often differed substantially from the monotheistic Christian beliefs of the Europeans who conquered them in war or enslaved them as part of the process of colonization. Native Americans and Africans often absorbed or modified the Christianity they received from French and Spanish Catholic missionaries, but sometimes they outright resisted conversion. Orders of Catholic priests such as the Franciscans and Jesuits played a significant role in establishing Christianity in North America. The English colonists who settled in North America represented the Protestant wing of European Christianity. The New England colony of Massachusetts was settled for explicitly religious reasons. The Separatists and Puritans who founded it in 1630 sought to secure their own religious freedom but also wanted to establish a theologically uniform society. Some religious dissenters, like Roger Williams and Anne Hutchinson, ran afoul of the Puritan leadership and were forced to leave or else face persecution. By century’s end the Puritan project faltered because of generational divisions among the Puritans and crises like the Salem witchcraft controversy.
5 Virginia was another important English colony. It was settled largely by Englishmen seeking economic opportunity. However, it too had a notable religious character, which the Church of England helped establish through a network of Anglican churches and by founding institutions such as the College of William and Mary. Other colonies, such as Rhode Island and South Carolina, and especially the Middle Colonies (which included New York and Pennsylvania) were much more religiously diverse. Sects such as Quakers, Baptists, and Huguenots, as well as Catholics and a small number of Jews settled in them. A member of the persecuted Quaker sect in England, William Penn, founded Pennsylvania, where religious liberty was not just a reality for Quakers but for all religious groups. The varieties of Christianity brought by European settlers, combined with indigenous Native American and African religions, ensured the religious diversity of colonial America. This diversity often contributed to the violent character of colonial America, but it also made it a place where religious tolerance could emerge.
Pedagogical Suggestions
• In groups, have students compare their initial assumptions about religion in colonial America with what they have learned in this chapter. • In groups have students discuss the differences in the religious character of Virginia, New England, and the Middle Colonies. • Have students compare and contrast the Mayflower Compact with John Winthrop’s “Model of Christian Charity.” • Have students roleplay and discuss Anne Hutchinson’s trial.
Suggested Essay Questions
• Describe the relationship between missionaries and indigenous tribes in North America. Be sure to cover missionaries in the English, French, and Spanish colonies. • Choose three to four traits that distinguished indigenous religious beliefs from those of the European colonists and explorers. • Compare and contrast the experiences and intentions of Virginia colonists and New England colonists. • Choose two religious groups that moved to the Middle Colonies and briefly explain their experiences and beliefs.
Other Media Sources/Websites
• John Winthrop Dreams of a City on a Hill, 1630, http://www.americanyawp.com/reader/colliding-cultures/john-winthrop-dreams-of-a-city- on-a-hill-1630/ • Bartolomé de Las Casas Describes the Exploitation of Indigenous Peoples, 1542
6 http://www.americanyawp.com/reader/the-new-world/bartolome-de-las-casas-describes- the-exploitation-of-indigenous-peoples-1542/ • Anne Hutchinson Transcript https://www.wwnorton.com/college/history/archive/resources/documents/ch02_03.htm • Religion in Early America Interactive Website Exhibition https://americanhistory.si.edu/religion-in-early-america • “America as a Religious Refuge” Library of Congress Exhibition https://www.loc.gov/exhibits/religion/rel01.html
7 Chapter 2 - Reviving the American Faith
Key Terms
evangelical Jonathan Edwards George Whitefield Great Awakening Baptists Seven Years’ War anti-Catholicism
Key Points
• The Great Awakening was a transatlantic series of revivals led by figures such as Jonathan Edwards and George Whitefield. • Responses to the revivals varied, with “Old Lights” opposing the awakenings and “New Lights” divided into radical and moderate camps. • Anti-Catholicism and the Seven Years’ War also brought Protestant colonists together.
Chapter Summary
Although many pastors in America had been worrying about the colony’s spiritual decline since the 1670s, many denominations and religious groups actually grew between 1680 and 1710, including the Congregationalists and Anglicans. However, the impression that religiosity was declining helped contribute to a transatlantic Great Awakening throughout the colonies, but especially in New England. The Great Awakening began with a revival in Northampton, Massachusetts, led by a preacher and theologian named Jonathan Edwards. Edwards was a prolific writer who penned A Faithful Narrative, an account of the revival in Northampton which spread word of the burgeoning awakening in the colonies and in Britain. Another significant figure of the Awakening was George Whitefield, a British Calvinist evangelist who was famous for his transatlantic preaching and mastery of media. A man of his time, Whitefield also developed a friendship with Benjamin Franklin and pushed for slavery to be legalized in colonial Georgia. Colonists reacted strongly to the Great Awakening and consequently divided into religious camps: opponents of the awakenings, moderate supporters, and radical supporters. The radicals supported exhorters in revival services and even burned books and clothes to protest worldly interests. While many of the moderates such as George Whitefield and Gilbert Tennent began their careers as radically-leaning, they eventually became concerned with the possibility of unordained individuals preaching. The Great Awakening brought many changes to religious life in the colonies. Women experienced public conversion and, in some groups, took on leadership roles, though in general they were still limited to lay rather than formal positions of authority. The revivals also divided churches and denominations as Separates left their churches to form their own meetings. Some
8 of these Separates, including Isaac Backus, later went on to become Baptists. Such Baptists were known for their missions work, especially in the southern colonies. Even though the Great Awakening caused controversy in the colonies, Protestants were still united against the threat of Catholicism, especially the Catholic forces of Rome, France, and Spain. This conflict eventually became the Seven Years’ War, also known as the French and Indian War. Many Native Americans sided with the Catholic imperial powers, further intensifying the danger to British colonists and colonial interests. Ultimately, the British were victorious, leading colonists to be prouder than ever of their British identities. The Great Awakening and the Seven Years’ War strengthened transatlantic ties through revivalism and anti- Catholicism. However, this peace would prove to be short-lived.
Pedagogical Suggestions
• Divide students into groups and have them discuss different responses to the Great Awakening. • Read Jonathan Edwards’ report on the revival at Northampton and discuss why it might have sparked other revivals. • Read Samson Occom’s conversion narrative and discuss the language he used to describe his spiritual experience. Discuss whether this language ended with the Great Awakening.
Suggested Essay Questions
• What were two significant events that brought Protestant colonists together in the early 18th century? • Compare and contrast Jonathan Edwards and George Whitefield. What did each do to contribute to the Great Awakening? • What were the different responses to the Great Awakening? Explain the reasoning someone might have for being a moderate instead of a radical “New Light.” • What was the Seven Years’ War and how did it impact the colonies?
Other Media Sources/Websites
• Jonathan Edwards revives Northampton, Massachusetts, 1741 http://www.americanyawp.com/reader/colonial-society/jonathan-edwards-revives- northampton-massachusetts-1741/ • Samson Occom describes his conversion and ministry, 1768 http://www.americanyawp.com/reader/colonial-society/samson-occom-describes-his- conversion-and-ministry-1768/ • “The Emergence of American Evangelicalism,” Library of Congress Exhibition https://www.loc.gov/exhibits/religion/rel02.html • The Jonathan Edwards Center http://edwards.yale.edu/
9 Chapter 3 - Religion and the American Revolution
Key Terms civil spirituality Loyalists equality disestablishment Methodism
Key Points
• Though religion was not a significant cause of the American Revolution, religious rhetoric abounded throughout the pre-revolutionary period. • Americans were aware of the conflict between ideals of equality and the institution of slavery. • Debates about disestablishment of state churches were prevalent even after the revolution was over. • The early national period brought about increased religious diversity.
Chapter Summary
The American Revolution was not caused by religion; however, religion had a significant presence throughout the war. Leading up to the war, religious issues helped to facilitate Americans' desire for independence from Britain. One such issue was the concern that Britain would force the colonies to have an Anglican bishop, threatening the religious diversity present there. Religious rhetoric was also present in many revolutionary discussions. For example, Patrick Henry's "Liberty or Death" speech of 1775 used biblical passages to argue for the necessity of revolution. Likewise, many Loyalists cited Christian objections to rebelling against Britain. Religion was also frequently cited within discussions of equality that undergirded many of America's founding documents, though often this religion was theistic rather than explicitly Christian. People at the time also understood that if people were created equal, then slavery was untenable. Some critics of slavery, such as Lemuel Haynes, used Christian ideas to argue against the American institution. Even Thomas Jefferson, who owned many slaves, agreed that slavery was opposed to the idea of inherent equality; however, he and most others felt they were trapped in the system. Religious liberty was also a hotly debated topic during the revolutionary period. Though religious diversity was present in many of the colonies, established churches still treated dissenters as enemies. For example, in Virginia the established Anglican church made laws that made it difficult for dissenters to build churches or preach. When Baptists ignored these laws, they were jailed, or worse. Steps toward disestablishment included the promise of "free exercise
10 of religion" in the Virginia Declaration of Rights and a petition of ten thousand names. Debates about disestablishment continued after the revolution, led by voices such as James Madison, ultimately leading to the end of religious establishment in Virginia in 1786. The First Amendment also protected religious liberty by stating that “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.” The early national period saw increased religious diversity throughout America. Methodists pushed racial boundaries, even establishing centers for black Methodists in some cities. Religious sects such as those led by Jemima Wilkinson and Ann Lee showed that gender norms were also in flux. Lutheran, Jewish, and Catholic groups also flourished during this time. Though the revolution itself was not a religious war, it did begin a new era of religious liberty.
Pedagogical Suggestions
• Have students discuss their prior understanding of religion’s role in the American founding. Ask if Kidd’s book changed that understanding. • Have students read Madison’s Memorial and Remonstrance Against Religious Assessments and discuss his reasoning for wanting churches disestablished. • Divide students into three groups and have one group read the scientific racism section from Jefferson’s Notes on the State of Virginia, a second group read chapter 18 of that book, while the third group reads Cato’s letter. Discuss how each uses religion or science in their rhetoric.
Suggested Essay Questions
• Discuss how religion impacted the American Revolution. • Describe the discussions early Americans were having about the tension between equality and the issue of slavery. • What was disestablishment and why did figures such as Thomas Jefferson and James Madison think it was so important? • What other religious groups flourished in the early national period and why?
Other Media Sources/Websites
• James Madison, Memorial and Remonstrance Against Religious Assessments http://www.americanyawp.com/reader/a-new-nation/james-madison-memorial-and- remonstrance-against-religious-assessments-1785/ • Letter from Cato http://www.americanyawp.com/reader/the-early-republic/letter-of-cato- and-petition-by-the-negroes-who-obtained-freedom-by-the-late-act-in-postscript-to-the- freemans-journal-september-21-1781/
11 • Thomas Jefferson, Notes on the State of Virginia, Discussion of race http://www.americanyawp.com/reader/the-early-republic/thomas-jefferson-notes-on-the- state-of-virginia-1788/ • Thomas Jefferson, Notes on the State of Virginia, Chapter 18 https://teachingamericanhistory.org/library/document/notes-on-the-state-of-virginia- query-xviii-manners/ • Ken Burns Documentary, The Shakers
12 Chapter 4 - The Era of the Second Great Awakening
Key Terms
Cane Ridge revival Universalism Deism Unitarianism Restorationist Denominations Millerites dispensationalism Mormons
Key Points
• Evangelical churches gained members after the American Revolution, but they expanded and increased greatly during a period of revival in the first half of the nineteenth century. • Skepticism toward Calvinism and Trinitarian Christian theology spawned new religious movements like the Universalists and Unitarians. • A primitivist impulse and a concern with the second coming of Christ inspired the development and growth of many new Christian denominations. • The Church of Jesus Christ of Latter-day Saints was a distinctly American religious phenomenon and departed from orthodox Christianity in its doctrinal and social innovations.
Chapter Summary
In the era of the Second Great Awakening, Christianity spread through revivals and new religious groups were born. Religion often helped structure and give meaning to social life in an expanding America. In the years after the American Revolution, white evangelical Protestant churches expanded geographically and grew numerically, especially denominations like the Methodists and Baptists. These churches sought to include African Americans among their numbers, and sometimes they commissioned them as pastors and church officers. A major period of church growth began early in the nineteenth century. In 1801 there was an outdoor revival near Cane Ridge, Kentucky, where Presbyterian, Baptist, and Methodist revivalists preached to thousands of people, day and night. Charles Finney was a prominent preacher from later in the Second Great Awakening. He was famous for teaching that preachers such as himself could spark and perfect revivals and increase the number of conversions, rather than rely solely on God to send revival. Although most denominations did not ordain women as ministers in the early nineteenth century, many women worked as itinerant preachers in connection with or independently of male revivalists like Finney. The period was also one of religious doubt and diversification. Universalism grew out of Calvinism and emphasized a God who was so good and so powerful that he would let no one go to hell. Deism maintained a belief in God and a view of Jesus as moral exemplar, but it rejected the divinity of Christ; Thomas Jefferson was one of its more famous adherents. Unitarianism
13 outright rejected Trinitarian Christianity and made its influence felt in the transcendentalist movement. Many other religious movements grew quickly in the fertile period of the Second Great Awakening. Restorationist groups such as the Disciples of Christ and Churches of Christ sought to locate and follow what they saw as the true, original forms of Christianity in the New Testament. Some religious groups like the Millerites and dispensationalists developed particularly elaborate schemes for predicting the timing and nature of Christ’s second coming and its implications for present religious practice. However, even traditional evangelical denominations showed a fascination for the end times. The Church of Jesus Christ of Latter-day Saints (or Mormons) was a distinctly American religion that developed in this period. Its founder, Joseph Smith, claimed to have received a new revelation about Christ’s post-resurrection appearances to lost Hebrew tribes in America. Many Americans harassed and persecuted Mormons for their doctrine and especially for their practice of polygamy. To escape this treatment some Mormons migrated to the Salt Lake Valley in 1846- 47, where their religion flourished, despite the federal government’s attempts to stop its polygamous practices.
Pedagogical Suggestions/Lesson Plan Ideas
• Have students read a portion of revivalist Charles G. Finney’s 1836 sermon. Then have a class discussion about Finney’s view of salvation and how he thinks it is or is not obtained. • Break students into groups and have them compare chapters from Thomas Jefferson’s Life and Morals of Jesus of Nazareth with the corresponding chapters of a King James Bible. (Give each group a different chapter.) Based on what the textbook says about Jefferson’s religion, ask each group to discuss why they think Jefferson extracted the portions of text he did. • As an assignment to be completed before class, have students read early Mormon documents about their relationships with and views of Native Americans. Discuss these in class, using the lesson plan from the Joseph Smith Papers if desired.
Suggested Essay Questions
• How did revivalism and religious doubt reshape Calvinist Protestantism in the early United States? • Compare and contrast the early American religious sects that were concerned with the “end times,” the second coming of Jesus Christ. What were their similarities? What were their differences? • Describe the roles of women in religious developments in the early United States. • How did religious persecution and conflict shape Mormonism in the nineteenth century?
Additional Resources:
14 • The American Yawp Reader: “Revivalist Charles G. Finney Emphasizes Human Choice in Salvation, 1836.” http://www.americanyawp.com/reader/religion-and- reform/revivalist-charles-g-finney-emphasizes-human-choice-in-salvation-1836/ • The Smithsonian National Museum of American History: Thomas Jefferson’s Bible https://americanhistory.si.edu/JeffersonBible/ • Joseph Smith Papers: “Saints and Indians in Frontier America.” https://www.josephsmithpapers.org/articles/saints-and-indians-in-frontier-america
15 Chapter 5 - Global and Domestic Missions
Key Terms
American West Lyman Beecher Catholicism New Divinity theology Adoniram Judson William Carey antimissions critics American Bible Society Sunday schools American Temperance Society
Key Points
• As the nation expanded westward, Protestants worked to extend their influence in frontier regions, which they often saw us under threat from Roman Catholics, who were also increasing in number in the U.S. • The New Divinity theology inspired the founding of new missionary agencies that spread evangelical Protestantism across North America and around the globe. • Missionaries had a mixed record in their treatment of the people they evangelized, sometimes standing up for their rights but at other times exploiting them. • Evangelical Protestants helped to establish a variety of institutions and organizations that promoted religious literacy (especially knowledge of the Bible), education, and moral reform.
Chapter Summary
Protestants in the early United States sought to evangelize and civilize the western regions of the country and the world beyond their shores. They also promoted social reforms, especially in the growing cities. The growth of the American West catalyzed religious activity in the country. Protestant missions expanded at the national and local level, and this growth was sometimes fueled by a sense of competition with and distrust of Roman Catholicism, which by 1850 was the largest religious group in the country. Catholics and Jews sometimes adopted the revivalist ethic of Protestants, emphasizing repentance and emotional religious experiences. The so-called New Divinity theology undergirded the new missionary thrust in Protestantism and stressed the importance of benevolent and charitable endeavors. The New Divinity was enshrined in organizations like the American Board of Commissioners for Foreign Missions (ABCFM), founded by seminary students in 1810. The ABCFM sent missionaries all over the world, not just to Native Americans on the frontier. Other missions organizations besides the ABCFM (led by Congregationalists) were founded in this period. Mormons were very active in global missions, and some of the best-known leaders in the missionary movement,
16 like Adoniram Judson and William Carey, were Baptists. Methodists, however, outdid all other groups in their zeal for missions. Sometimes missionaries were criticized for mistreating the very people they were sent to evangelize, but at other times they were their advocates. ABCFM missionaries were accused of taking advantage of converts among native Hawaiians, for example. Others, like Baptist Evan Jones, protested mistreatment of Native Americans under President Andrew Jackson. Not all Protestants supported the missionary movement. Critics opposed it on both practical and theological grounds. Evangelical Protestants also undertook a variety of social reforms which, although not technically part of the missionary movement, aimed at the evangelization and improvement of American society. These included printing and distributing Bibles, founding Sunday schools and colleges, evangelizing the urban poor, and fighting alcoholism.
Pedagogical Suggestions/Lesson Plan Ideas
• Have the students read Beecher’s sermon “A Plea for the West” before class. Then lead a class discussion using the study questions provided at the bottom of the webpage containing the sermon. • Divide the class into five groups of roughly equal size. Ask each group to read the introduction to William Carey’s Enquiry, plus one of the five sections. The next day, create new groups comprised of students from each of the five groups from the day before. Ask them to discuss the different chapters they read and how they relate to each other. They might begin by discussing how Carey makes his overall argument for foreign missions. • Asks students to bring digital devices to class. These should be tablets or laptops rather than smartphones, whose screens will be too small for this activity. Ask students to work in pairs and read the “Fruit of Alcohol and Temperance” lithographs. One student should focus on the lefthand lithograph (alcohol) and the other on the righthand lithograph (temperance). How does the artist express through words and through images a message about the effects of drinking alcohol? How does the artist depict the effect of alcohol on religious life and community?
Suggested Essay Questions
• How did the expansion of the American West reveal both the vitality of religion in the United States and create opportunities for religious conflict? • Describe the relationship between American missionaries and Native Americans. How did each affect or change the other? • How did the American missionary movement create or contribute to conflict in the United States or the rest of the world? • How did evangelicals use education to try to influence society in the early nineteenth century?
Additional Resources:
17
• Lyman Beecher, “A Plea for the West” (1835) https://teachingamericanhistory.org/library/document/a-plea-for-the-west/ • William Carey, An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens (1792) https://www.wmcarey.edu/carey/enquiry/anenquiry.pdf • Missionary Society Membership Certificate (1848) http://www.americanyawp.com/reader/missionary-society-membership-certificate/ • The Fruit of Alcohol and Temperance Lithographs (1849) http://www.americanyawp.com/reader/wp-content/uploads/temperancetrees.jpg
18 Chapter 6 - Slave Religion and Manifest Destiny
Key Terms
Nat Turner’s Rebellion slave spirituals African American Christianity African American folk religion Hispanic Catholicism European Catholicism Lutheranism
Key Points
• By the 1830s most African Americans had converted to Christianity, though they attended a wide variety of churches. • African American Christianity reflected many of the features of the Second Great Awakening. • Hispanics and European immigrants created strong Catholic and Lutheran networks in the United States. • Both anti- and pro-slavery advocates appealed to the Bible to make their cases.
Chapter Summary
By the 1830s most of the African American population in the United States had converted to some form of Christianity. Many enslaved African Americans attended white-led churches, some with their masters, while free African Americans attended a range of churches including independent black churches and auxiliary congregations to white churches. Informal worship meetings were also common among slaves, though strongly discouraged by slave masters. Christian slave religion was deeply biblicist, though their interpretations of Scripture often differed from their white masters, especially on the topics of slavery and freedom. African American Christians believed in hell, focused on conversion experience, reported seeing visions, and even used the anxious bench in their revivals, connecting African American religion to the Second Great Awakening. Slave spirituals were also an essential aspect of slave religion, and enslaved African Americans used music to worship and to keep alive the hope of emancipation. Despite the prominence of Protestantism among African Americans, however, Catholicism and various forms of folk religion were also present. Hispanic Catholicism was strong in the Southwest, and by the end of the Mexican War in 1848, native-born priests largely supplanted Franciscan missionaries. Though the formal structures of Catholicism in the region were weakened with the US annexation of northern Mexico, Catholic infrastructure in places like Los Angeles and Galveston continued to expand. Everyday Catholicism was centered on seasonal devotions and celebrations like the Feast of Our Lady of Guadalupe. Meanwhile, European Catholicism thrived in places like Maryland and Louisiana, and a million Irish Catholics immigrated to American cities in the 1840s due to
19 famine in Ireland. German immigrants also flooded into the United States, bringing with them Catholic and Lutheran beliefs. Militant abolitionism also emerged in the United States in the 19th century, becoming more prominent in the wake of Nat Turner’s revolt in 1831. Abolitionist literature such as David Walker’s Appeal and Frederick Douglass’ autobiography denounced slaveholding in the name of Christianity. Southern defenders of slavery were concerned with such rhetoric, but defended the institution on the basis of the letter of the Bible, claiming it never explicitly forbade slavery.
Pedagogical Suggestions
• Have students read Nat Turner’s Confessions of Nat Turner and describe the religious rhetoric he uses. • Divide students into groups and ask them to discuss how the Bible was used to both promote and condemn slavery. • Assign a section of Foreign Conspiracy Against the Liberties of the United States and ask students to analyze what made Catholicism particularly threatening to many Americans.
Suggested Essay Questions
• Describe the different kinds of churches African American Christians might have been part of before the Civil War. • According to Kidd, what were some of the most significant features of African American Christianity and how did they connect to larger religious trends of the antebellum era? • Kidd argues that Catholicism was especially prominent among Hispanic and immigrant Americans. What were the differences between the Catholicism practiced by these groups? • Give one example of a pro-slavery and one anti-slavery argument that used the biblical reasoning.
Other Media Sources/Websites
• Nat Turner, Confessions of Nat Turner… (Baltimore: 1831), 9-11. http://www.americanyawp.com/reader/the-cotton-revolution/nat-turner-explains-his- rebellion-1831/ • Online exhibition of abolitionist sources: https://www.loc.gov/exhibits/african-american- odyssey/abolition.html • Slave religion resources: http://nationalhumanitiescenter.org/pds/maai/community/text3/text3read.htm • Samuel Morse, Foreign Conspiracy Against the Liberties of the United States (New York: 1835), 16-18, 141-143. http://www.americanyawp.com/reader/democracy-in- america/samuel-morse-fears-a-catholic-conspiracy-1835/
20 Chapter 7 - The Slavery Controversy and the Civil War
Key Terms abolitionism denominational splits “Know-Nothing” Party Sabbath laws John Brown Second Inaugural Address
Key Points
• The slavery debate in antebellum America was often religious in nature and was the most significant religious controversy of the time period. • Other religious debates such as the growth of the “Know-Nothing” Party and question over Sabbath Laws also occurred during this time period. • John Brown’s insurrection and Abraham Lincoln’s election both pushed the South toward secession. • Both the Union and Confederacy believed God was on their side during the Civil War.
Chapter Summary
The Civil War was notable for the intensity of the religious debates that surrounded it. Abolitionism continued to gain traction, supported by leadership such as that of William Ellery Channing. Likewise, proslavery advocates, both Catholic and Protestant, argued that slavery was not contrary to Christian teachings. However, most white Americans were torn on the issue, disapproving of slavery but also fearful of emancipation. Some whites even hoped to resettle emancipated slaves in Africa, organizing the American Colonization Society with that purpose in mind. These debates led to splits in many denominations, with Presbyterians, Baptists, and Methodists all formally dividing over the issue. Such denominational divisions were particularly significant in a nation where church organizations were vital to national coherence. Still, abolitionists tried to appeal to Christians’ morals and emotions with romantic literature such as Uncle Tom’s Cabin by Harriet Beecher Stowe. Other issues relating to religion also caused controversy in antebellum America. Anti- Catholicism continued to thrive, even leading to the creation of the “Know-Nothing” political party in the 1850s. Hispanic Catholics continued to practice local forms of Catholicism in the Southwest, and these practices were often repressed by European-born clerics. Sabbath laws were heavily debated in California, with non-Protestant groups ultimately leading to the law being repealed. Still, the debate over slavery remained the most significant and passionate religious controversy of the time. Two major events in particular pushed white southerners toward secession. First, in 1956 militant abolitionist John Brown attacked proslavery settlers in “Bleeding Kansas” and subsequently attempted to seize the federal armory at Harper’s Ferry, Virginia. Before being executed for his actions, Brown claimed to be a Christian martyr,
21 infuriating whites. The second event was the election of Abraham Lincoln, who used religious rhetoric with ease but whose own beliefs remain mysterious. Lincoln’s religious rhetoric peaked during his famous Second Inaugural Address, when he suggested the Civil War was God’s judgement for slavery in both the North and South. Lincoln was not the only one to interpret the Civil War as a work of God, however. Radical abolitionists saw the war as a holy battle against the evil of slavery. African Americans believed God was using the war to bring deliverance from slavery. Finally, secessionists claimed creating the Confederacy was a Christian duty, until after the war when southerners believed the Civil War was lost because of southern sins or simply threw up their hands and claimed God’s providence was unknowable. When Lincoln was assassinated on Good Friday in 1865, he was viewed by many as a Christian martyr. When the war was over it took over a century for Presbyterians to reunite and Baptists never did. African Americans left white churches and started their own denominations. The Civil War permanently changed the landscape of American religion.
Pedagogical Suggestions
• Have students read the Second Inaugural Address and discuss the religious rhetoric. Ask what motives Lincoln might have had for framing the war in that way. • Listen to “The Battle Hymn of the Republic” and discuss why the Union would choose to talk about their battle using a religious framework. • Discuss with the class what it meant to be a “Christian martyr.” Ask: Why were both John Brown and Abraham Lincoln labeled that way? What did they have in common and how did they differ? • Ask students to choose two opposing editorials about John Brown’s insurrection at Harper’s Ferry and write a brief essay explaining the arguments and context for each.
Suggested Essay Questions
• Explain how both the Union and Confederacy used religion to justify their causes. • Name one other major religious debate of the Civil War Era and describe the controversy. • Narrate John Brown’s insurrection and explain how it influenced the Civil War. • What were Lincoln’s religious convictions and how did they impact his presidency?
Other Media Sources/Websites
• Collection of editorials about Harper’s Ferry, http://history.furman.edu/editorials/see.py?menu=jbmenu&sequence=jbmenu&location= %20John%20Brown%27s%20Raid%20on%20Harper%27s%20Ferry%20 • Smithsonian Magazine, “The Raid on Harper’s Ferry” Documentary https://www.smithsonianmag.com/videos/category/history/the-raid-on-harpers-ferry/ •
22 • Julia Ward Howe, “The Battle Hymn of the Republic,” music and lyrics. https://www.battlefields.org/learn/primary-sources/civil-war-music-battle-hymn-republic • Abraham Lincoln, “Second Inaugural Address.” https://www.loc.gov/resource/lprbscsm.scsm0283/
23 Chapter 8 - Immigration and Religious Diversity
Key Terms
Catholic immigration national parish Jewish immigration Orthodox Christianity Asian immigration Ghost Dance controversy Hispanic immigration Dwight Moody Pentecostalism African American Great Migration Azusa Street Revival
Key Points
• Growing numbers of immigrants from Europe and Asia brought non-Protestant faiths to the U.S., greatly adding to national religious diversity but also leading to tension and conflict. • Catholic and Protestant missions to Native Americans continued in this period, but the religious aspects of Native-white relations were often contested and sometimes ended in violence. • Poorer whites, Hispanics, and African Americans were attracted to the Holiness and Pentecostal movements, which made new claims about the activity and power of the Holy Spirit in believers’ lives. • Some white Protestants began to view Christianity in the light of other world religions, seeing some truth in each faith and religion as a general, positive force for human progress; others maintained Christianity’s uniqueness and preached a traditional evangelical message of personal conversion.
Chapter Summary
The decades around the turn of the twentieth century saw millions of immigrants come to the United States, adding to the religious and ethnic diversity that already existed in the country. Immigration from eastern and southern Europe added greatly to the population of non- Protestants. In this period millions of Catholics came to the United States. Conflicts over ethnic representation in the hierarchy of the church was common and led to the formation of national parishes, which represented the various ethno-religious preferences of American Catholics. Two million Jews immigrated between 1880 and 1914, giving the United States the largest Jewish population of any country. Orthodox Christians from southeastern Europe also immigrated to America. Asian immigrants brought Eastern religions such as Shinto, Taoism, Buddhism, Confucianism, and Sikhism to the U.S., especially to western states like California, where many Japanese and Chinese first settled. White Protestant missionaries often worked among these
24 immigrants, teaching them English and fighting the prostitution of Chinese women. Asian immigrants built their own places of worship and adapted to their new home, in spite of racism and government policies like the 1882 Chinese Exclusion Act. Missionary work among Native Americans continued in these years. Catholics and Protestants alike tried to educate and convert Native Americans. But white relations with Native Americans were often coercive or violent, such as when, in 1890, the U.S. Army killed almost 150 Lakota Indians associated with an ancestral Ghost Dance ritual. The Holiness and Pentecostal movements appealed to and grew among poorer whites, Hispanics, and African Americans in the 1890s and continued in the new century. Pentecostals emphasized religious experiences such as a second baptism in the Holy Spirit, speaking in tongues, and miraculous healings. A revival in Azusa Street in Los Angeles in 1906 brought international attention to Pentecostalism. White, middle-class Protestantism was vibrant, if divided, in this period. Dwight Moody, a salesman-turned-evangelist, was well known for his traditional evangelical message of the need to give oneself to Christ. Other Protestants began to view their faith as only one of many partially true world religions. Such modernizers led the effort to organize the World’s Parliament of Religions in Chicago in 1893.
Pedagogical Suggestions/Lesson Plan Ideas
• Divide students into groups and have them do some independent online research (outside of class) on different groups of ethnic Catholics and where they settled, how they impacted American religious life, etc. Ask them to give brief (5-10 minute) presentations on what they learned. To help them think through which websites are trustworthy, prepare by reading through some of the material on civic online reasoning at the website of the Stanford History Education Group: https://sheg.stanford.edu/civic-online-reasoning • Ask students to read brief secondary source accounts of Jewish American experiences in the early twentieth century: “The Kosher Meat Boycott (1902)” and “The Brownsville Public School Boycott” (1905). (Both stories are at the “Jews in America” page of the Jewish Virtual Library; see below.) Use the following question to lead a class discussion: How do these accounts help us think about the place of Jews in American culture at the turn of the twentieth century? • Ask students to work in groups of six and visit the Pluralism Project’s (Harvard University) website on the World’s Parliament of Religions (1893). Each student should begin by reading one of the short primary sources provided under the heading “Documents.” These are selections from speeches given by religious leaders at the Parliament. Ask each to first summarize what their speaker says about 1) the religion they represent and 2) the relationship between their faith and the other faiths represented at the Parliament. Next, ask them to talk about these religious leaders’ views on religious conflict, religious prejudice, and the compatibility of world religions. Do they all share the same views about the prospects for religious harmony?
Suggested Essay Questions
• How did European, Asian, and Latin American immigrants adapt (or not adapt) their faiths to the religious and cultural context of the United States?
25 • How did religion play into ethnic and racial conflicts in the United States in this period? • Describe how immigration from Europe, Asia, and Latin America caused Protestantism in the United States to change or adapt. In what respects did Protestantism not seem to respond to immigration or increased religious diversity?
Additional Resources:
• National Humanities Center: Roman Catholics and Immigration in Nineteenth-Century America: http://nationalhumanitiescenter.org/tserve/nineteen/nkeyinfo/nromcath.htm • Northern Illinois University, Multicultural Difficulties in Chicago’s Polish Catholic Community: https://www.lib.niu.edu/1999/iht629923.html • The Pluralism Project, Harvard University: Catholic and Jewish Immigrants: http://pluralism.org/encounter/historical-perspectives/catholic-and-jewish-immigrants/ • Jewish Virtual Library: Jews in America: https://www.jewishvirtuallibrary.org/jews-in- america • The Pluralism Project, Harvard University: Asians and Asian Exclusion: • http://pluralism.org/encounter/historical-perspectives/asians-and-asian-exclusion/ • Christian History Institute: The Rise of Pentecostalism Timeline: • https://christianhistoryinstitute.org/magazine/article/pentecostalism-history-timeline • The Pluralism Project, Harvard University: Parliament of Religions, 1893: • http://pluralism.org/encounter/historical-perspectives/parliament-of-religions-1893/
26 Chapter 9 - Evolution, Biblical Criticism, and Fundamentalism
Key Terms
evolutionary theory higher criticism Fundamentalism Modernism t Social Gospel t Scopes Trial
Key Points
• Higher criticism of the Bible and the theory of evolution led to widespread debates during the early 20th century. • The fundamentalist-modernist debates were prevalent in many Protestant denominations. • The social gospel, which overlapped with modernism, encouraged churches to work to solve public problems as well as spiritual ones. • The Scopes Trial was viewed as simultaneously the height of Fundamentalism and its death knell.
Chapter Summary
By the 1920s, America’s Christian culture appeared to be disintegrating. The two main threats were evolutionary theory and higher criticism of the Bible. Evolution, which appeared to some to be naturalistic by definition, was hotly debated among religious Americans. The Catholic church took a neutral stance on evolution, but Protestants’ reactions varied significantly. Higher criticism, which applied academic and artistic analysis to biblical texts, was also controversial. Popularized by German scholars such as Friedrich Schleiermacher and David Strauss, higher criticism questioned the reliability of the Gospel accounts. Debates about higher criticism swept through American denominations, including Lutherans, Southern Baptists, and Presbyterians. Some of these debates had long-term consequences, such as when Union Theological Seminary severed ties with the Presbyterian Church, which opposed its approval of higher criticism. The women’s rights movement was also tied to some aspects of the critique of Scripture, with leaders such as Elizabeth Cady Stanton questioning whether the Bible was good for women. On the opposite end of the spectrum, burgeoning Pentecostalism opened the door for some women preachers, including Aimee Semple McPherson. Debates about higher criticism and evolution became known as fundamentalist-modernist controversies. Even the Catholic church had its own modernism debate, with the 1899 papal letter against “Americanism” and the 1907 encyclical branding modernism as “agnosticism.” White Protestants, on the other hand, defined fundamentalism as adherence to five “fundamental” doctrines. While rank-and-file white and African American Protestants were most likely to agree with fundamentalists, modernists and the most vocal fundamentalists tended to be
27 college-educated. Some theologians, such as J. Gresham Machen, staunchly defended traditional Christianity, ultimately leaving Princeton Seminary to form Westminster Theological Seminary in 1929. Another religious movement that overlapped with modernism was the “social gospel,” which advocates defined as a call to the churches to respond to public problems as well as spiritual ones. Reform movements within Protestantism were nothing new. For example, the Women’s Christian Temperance Union had successfully campaigned to prohibit the manufacture and sale of alcohol with the Eighteenth Amendment. The social gospel tended to be applied to problems related to industrialization and immigration, among others. It was popularized by Congregationalist minister Charles Sheldon’s 1896 book In His Steps which asked, “What Would Jesus Do?” The most famous social gospel theologian and pastor, however, was Walter Rauschenbusch who later influenced key figures such as Martin Luther King Jr. While African American churches did not have direct connections to the social gospel, they too embraced public reform rooted in church work. The fundamentalist-modernist controversy came to a symbolic head with the Scopes Trial of 1925. The trial took place in Dayton, Tennessee, and centered on whether evolution should be taught in public schools. The defendant, a teacher accused of teaching evolution, was represented by militant secularist Clarence Darrow and the prosecution called the famous politician and orator William Jennings Bryan to the stand to defend the Bible. Though they won the trial, the anti-evolution contingent was humiliated by Bryan’s poor performance and the trial became symbolic of the “death” of fundamentalism. However, traditional theology remained prevalent in many denominations throughout the 20th century.
Pedagogical Suggestions
• Divide the class into small groups and engage with Scopes Trial primary sources, including photographs and witness testimony, using the suggestions under “teaching guide” on the Digital Public Library of America website. • Watch the trailer for Inherit the Wind as a class and discuss how the Scopes Trial is depicted and why the filmmakers may have chosen that particular portrayal of the trial. • Assign excerpt of Jacob Riis’s How the Other Half Lives and discuss what life was like for poor and immigrant Americans at the turn of the century. Then have students read part of Rauschenbusch’s Christianity in Social Crisis and discuss as a class how Rauschenbusch’s ideas address the problems Riis identifies. • Print out copies of several doctrinal statements from local Protestant churches (from varied denominations). Write on the board the five “fundamental” doctrines of the fundamentalist movement. Have students analyze the doctrinal statements, looking for the five doctrines. As a class, discuss whether or not fundamentalist or modernist ideas are still prevalent in churches today and what that says about the fundamentalism and modernism controversy.
Suggested Essay Questions
28 • Describe the concept of higher criticism. Why was it controversial? • Trace the debates about evolutionary theory. Who was opposed to it and who was willing to integrate it with their Christian beliefs? • Define the social gospel and name one of its proponents. • Explain the context of the Scopes Trial and why it was so important.
Other Media Sources/Websites
• Scopes Trial Primary Source Set: Hillary Brady. The Scopes Trial. 2015. Retrieved from the Digital Public Library of America • https://dp.la/primary-source-sets/the-scopes-trial • Excerpt from Jacob Riis, How the Other Half Lives: Studies Among the Tenements of New York (New York: Charles Scribner’s Sons, 1890). http://www.americanyawp.com/reader/18-industrial-america/jacob-riis-how-the-other- half-lives-1890/ • Excerpt from Walter Rauschenbusch, Christianity and the Social Crisis (1907). http://www.americanyawp.com/reader/20-the-progressive-era/walter-rauschenbusch- christianity-and-the-social-crisis-1907/ • Inherit the Wind trailer: https://www.imdb.com/title/tt0053946/videoplayer/vi138065945?ref_=tt_pv_vi_aiv_1
29 Chapter 10 - The Religious Challenges of the World Wars
Key Terms
World War I pacifism Aimee Semple McPherson Church of God in Christ global missions Student Volunteer Movement evangelical missions Ku Klux Klan Anti-Catholicism Anti-Semitism Great Depression neo-orthodoxy World War II Japanese American internment camps Holocaust
Key Points
• World War I was an important event for religion in the United States. Some religious groups saw it as a quasi-cosmic conflict and supported it with patriotic fervor, while others, such as pacifist groups, refused to support or participate in it. • Global missions expanded, especially among Pentecostals. However, modernist Protestants began to question the missionary movement’s aims. • Protestant nativism—especially anti-Catholicism and anti-Semitism—swelled after World War I in response to social and intellectual changes in America. • The Great Depression tested churches and religious communities. Dozens of religious agencies offered financial and material relief to the poor. • World War II saw religious communities again divided between pacifists and supporters of the war. In the United States, the neo-orthodox movement in theology offered harsh criticism of modernism’s optimism and faith in human progress. The Depression, world wars, and abundant disregard for human dignity both in the United States and abroad led to soberer views of human nature.
Chapter Summary
The era of World Wars I and II and the Great Depression challenged American spirituality. Religious Americans responded to these crises sometimes with great optimism about the power and promise of the United States, sometimes with severe criticism and doubt. World War I had the support of many American Christians, who approached it with patriotic fervor and an assurance that God was on the Allies’ side. Fundamentalists looked at some aspects of the conflict through the lens of prophecy. Other Protestants, like Pentecostals
30 and Mennonites, were pacifist. Groups like the Jehovah’s Witnesses outright opposed any kind of service in the military among its members. Global missions continued apace in this period, especially among Pentecostals, who developed a strong sense of global mission following the Azusa Street revival of 1906. The Student Volunteer Movement, launched in 1886, aimed to evangelize the world and spread Western civilization. Missions also was a source of conflict in this era, though, with some prominent individuals, such as Pearl Buck, questioning traditional evangelism and finding equal value in all world religions. Evangelicals continued to hold up evangelism as a key component of global missions. Protestant nativism grew in this period. The Ku Klux Klan expanded beyond the South after World War I and spread a message of anti-Catholicism alongside its usual racism. Anti- Semitism increased, too, with car manufacturer Henry Ford propagating stories of a global Jewish conspiracy in his newspaper. The Great Depression of the 1930s provoked strong responses from American religious communities. The black Abyssinian Baptist Church in Harlem assisted 40,000 poor in New York City through its giving and charity efforts. Dorothy Day, a Catholic convert, also led efforts to aid the poor, but she also criticized the capitalist economic system that she thought brought on the Depression. In an era of depression and war, neo-orthodox theologians like Reinhold Niebuhr offered heavy criticism of modern Protestant theology, which Niebuhr considered too optimistic in its assessment of human nature and social progress. World War II, like World War I, provoked strong reactions. Pacifists again refused to serve in combat roles in the military, but most Americans, like General Dwight Eisenhower, saw the war in civil-religious terms and prayed to God for victory. The war cast yet more doubt on human and American righteousness, with Japanese-American citizens detained in the U.S. and Jews killed by the millions in the Holocaust.
Pedagogical Suggestions/Lesson Plan Ideas
• Assign Philip Jenkins’s lecture on “Christendom’s Last Holy War,” which students can watch online outside of class. Then lead a discussion on how Americans’ religious experiences of the war fit into the broader global-religious experience of the war. • Ask students to read the Foreword and chapter one (“The Mission in the World of Today”) from Re-Thinking Missions. Discuss the author’s perspective on missions and the reasons they offer for adopting that perspective. What should missionaries be doing, according to the author? • Direct students to the Catholic Worker Movement website (under “The Catholic Worker Newspaper online”). Ask them each to choose an issue of their choice and then journal about a few of the articles they find in it. They might focus on this question: how is the newspaper addressing social issues from a Catholic perspective?
Suggested Essay Questions
• Religious communities responded to the world wars in a variety of ways. How did the wars reveal both the vitality of religion in America as well as the tendency of religion to contribute to or aggravate conflict? • Describe how global missions was a source of religious conflict in this era.
31 • How did people use religion to critique or render judgement on American society and culture in this period?
Additional Resources:
• “Christendom’s Last Holy War,” a lecture by Philip Jenkins on his book, The Great and Holy War: How World War I Became a Religious Crusade https://youtu.be/ca8eRxmE2Rk • Re-Thinking Missions, Internet Archive https://archive.org/details/rethinkingmissio011901mbp/page/n7 • The Catholic Worker, The Catholic Worker Movement: https://www.catholicworker.org/about/archives.html • Reinhold Niebuhr: Major Works on Religion and Politics. New York: Library of American 2015.
32 Chapter 11 - Civil Religion and the Cold War
Key Terms
Cold War New Thought anticommunism civil religion neoevangelical inerrancy Billy Graham
Key Points
• The Cold War setting of the postwar era led to a prominent religious culture and civil spirituality in the United States. • Anticommunism, suburbanization, and immigration all impacted religious life during the postwar era. • Some traditional Protestants attempted to engage with mainstream culture and called themselves neoevangelicals. • Evangelist Billy Graham’s ministry embodied many of the trends among evangelicals at the time.
Chapter Summary
The Cold War and suburban context of the post-World War II era created fertile ground for the growth of religious culture in the United States. African American television star and the first minister to have his own television show, Elder Lightfoot Solomon Michaux, and other ministers like Norman Vincent Peale emphasized the importance of faith and positive thinking, known as New Thought that would later influence the “prosperity gospel.” Catholics also adopted both New Thought ideas and the medium of television, most notably apparent in the ministry of Monsignor Fulton J. Sheen. During the Cold War, the United States pitted “Christian” America against “Godless” communism, allowing a Judeo-Christian mainstream to emerge. Civil spirituality became enshrined when, in the mid 1950s, “One nation under God” was added to the Pledge of Allegiance and “In God We Trust” became the national motto. Public figures such as conservative intellectual and Catholic William F. Buckley also combined religion and anticommunism. However, accusations of communist sympathy were also directed toward Christian leaders such as Martin Luther King Jr. who questioned the mainstream social order. The Cold War era also saw an expansion of religious affiliation. By the end of the 1950s, the largest number of Americans in history reported they were members of a religious congregation, the vast majority affiliated with Protestantism, Judaism, or Catholicism. Immigration, particularly hispanic immigration, led to particularized ministries among Catholic parishes. At
33 the same time, the expansion of suburbs led to the multiplication of churches and synagogues. However, increased church membership or synagogue attendance did not necessarily mean people were embracing a deeper or more personal faith. This combination of religious practice, shallow theological convictions, and intense patriotism became known as American civil religion. John F. Kennedy invoked this civil religion in order to appeal Protestants and counter the anti-Catholicism that had ended Al Smith’s candidacy for president in 1928. The Catholic Church also made efforts to modernize during this period with Vatican II, though it experienced significant decline in the United States after 1970. Some traditional Protestants also tried to reinvent themselves during the postwar era by attempting to engage with broader American culture and calling themselves neoevangelicals. These neoevangelicals formed the National Association of Evangelicals (NAE) in 1942, and included prominent figures such as Billy Graham and Harold John Ockenga. Though neoevangelicals attempted to embrace Pentecostals, they did not reach out to evangelical people of color. Neoevangelicals also experienced controversy within their ranks, including the inerrancy debate at Fuller Seminary. However, by far the most famous evangelical of his period was evangelist Billy Graham. Graham became famous after his 1949 crusade in Los Angeles that led to features in Time and Life magazines. His crusades drew large crowds and thousands reported conversion experiences, but it was Graham’s connection to politics that was particularly significant. This set the stage for an alignment between the Republican Party and evangelicals later in the century.
Pedagogical Suggestions
• Have students read John F. Kennedy’s September 12, 1960 speech and discuss the following: Where was the speech given and why might that be significant? How does JFK describe his own religion? Do you see evidence of American civil religion in this speech? • Create a slideshow interspersing Norman Vincent Peale and Joel Osteen quotes and have students guess which was which. Discuss connections between New Thought, self-help thinking, and the prosperity gospel. • As a class, listen to Billy Graham’s message “Christ or Communism for the World.” Discuss the neoevangelical and Cold War context and rhetoric of the message.
Suggested Essay Questions
• Kidd implies that Billy Graham embodied many of the cultural trends of the Cold War era. Do you agree or disagree? Use evidence from the chapter to make your case. • Define “civil religion” and explain why it flourished during the Cold War period. • Explain the emergence of neoevangelicalism and describe how the movement differed from fundamentalism.
34 • Why was religion in the United States tied so closely with fighting the Cold War? Use evidence from the chapter to explain your answer.
Other Media Sources/Websites
• John F. Kennedy’s September 12, 1960 speech on religion: https://www.npr.org/templates/story/story.php?storyId=16920600 • Norman Vincent Peale quotes on Guidepost.com: https://www.guideposts.org/better- living/health-and-wellness/living-longer-living-better/10-quotes-to-live-your-best-life- from • Joel Osteen Twitter Account https://twitter.com/joelosteen?lang=en • Billy Graham, “Christ or Communism for the World,” 1958 https://billygraham.org/audio/christ-or-communism-for-the-world/
35 Chapter 12 - Civil Rights and Church-State Controversy
Key Terms
Dr. Martin Luther King, Jr. Jim Crow Southern Christian Leadership Conference “Letter from Birmingham Jail” Brown v. Board of Education Malcolm X César Chávez religion in schools feminist theology Death of God theology silent majority charismatic renewal Jesus movement
Key Points
• The civil rights movement grew out of a long tradition of black opposition to white supremacy, especially in the Jim Crow South, but the movement coalesced in the 1950s around Martin Luther King, Jr. • The civil rights movement provoked a variety of responses from whites and African Americans, and it also inspired other racial minorities to demand civil rights. • A series of Supreme Court decisions in the 1940s-1960s sought to strictly separate religion and the state, especially in settings like public schools. • Modern theological developments, civil rights, and other cultural changes in the 1960s alarmed traditional Christians, who forged new political alliances to counter them. • Charismatic renewal and the Jesus movement changed traditional Christianity from within.
Chapter Summary
The prophetic, religious tone of the civil rights movement was unpopular among many whites in the 1950s and 1960s, and many southerners outright hated the movement. Martin Luther King, Jr., and other black leaders were part of a long line of civil rights leaders who struggled to fight Jim Crow racial segregation and the violent lynchings of blacks in the south, from the late nineteenth century up through the Depression and World War II. The civil rights movement coalesced in the 1950s around an organized strategy to bring an end to segregation. Women like Rosa Parks figured importantly in the movement, although the Southern Christian Leadership Conference organized by King and other ministers did not appoint women as leaders. Some black churches disagreed with King’s strategy of boycotts and sit-ins in public places. J.H. Jackson of the National Baptist Convention, for example, preferred a legal strategy (rather than a resistance strategy) to end segregation. Black nationalists like Malcolm X and the Nation of Islam preferred black separatism to King’s integrationist vision.
36 White reaction to the civil rights movement was predominantly one of caution and reluctance. King attempted to persuade so-called white moderates to the cause of civil rights in his “Letter from Birmingham Jail” (1963). Some whites were more furious than reluctant about civil rights, and these people defended racial separation on biblical grounds. White churches that supported civil rights risked alienating their members. The civil rights era spawned a host of other religious and civil rights activists, such as black theologian James Cone and César Chávez. At the same time as the civil rights movement was underway, an increasing diversity of students made Protestant norms in public schools problematic and untenable. The Supreme Court’s decision in Everson v. Board of Education (1947) favored state aid for transportation of students to Catholic schools. A series of decisions in the early 1960s ended prayer and Bible reading in public schools. The case Lemon vs. Kurtzman (1971) carefully defined the circumstances under which government could be connected to religion. Even as Protestantism faced disestablishment, the 1960s was an era of religious innovation. Feminist theology blossomed, and liberal theologians formulated new conceptions of God for a modern, secular age—a development that troubled many conservative Christians. Traditional Christians formed an informal alliance with the Republican Party in their alarm at changes in America. However, even evangelicalism was changing. It was greatly affected by the charismatic renewal that stressed the role of the Holy Spirit, and by the Jesus people movement, which borrowed from the countercultural themes of the 60s and inspired Christian pop, rock, and folk music.
Pedagogical Suggestions/Lesson Plan Ideas
• Distribute copies of Martin Luther King’s “Letter from Birmingham Jail.” Ask students to read it for class, and then lead a discussion on the religious nature of King’s appeals to white moderates. • Discuss Malcolm X’s presentation of his views on Canadian television. How does he defend his position? https://www.youtube.com/watch?v=C7IJ7npTYrU • To gain a better knowledge of the Supreme Court’s decisions on religion in public schools, consult the encyclopedia articles below. • Listen to the entirety of the Honor America Day recording from 1970 on YouTube, and select a portion of it to play in class, followed by a discussion.
Suggested Essay Questions
• Explain how the civil rights movement was also a religious movement. • How was the question of religion in public schools resolved, and why was it an issue to begin with? • Why did traditional Christians create an informal alliance with the Republican Party in the late 1960s and early 1970s?
Additional Resources:
• Martin Luther King, Jr., “Letter from Birmingham Jail” (1963): http://web.cn.edu/kwheeler/documents/letter_birmingham_jail.pdf
37 • Malcolm X on Front Page Challenge, 1965, CBC: https://www.youtube.com/watch?v=C7IJ7npTYrU • Everson v. Board of Education, Middle Tennessee State University, First Amendment Encyclopedia: https://www.mtsu.edu/first-amendment/article/435/everson-v-board-of- education • Engel v. Vitale, Middle Tennessee State University, First Amendment Encyclopedia: https://www.mtsu.edu/first-amendment/article/665/engel-v-vitale • Abington School District v. Schempp, Middle Tennessee State University, First Amendment Encyclopedia: https://www.mtsu.edu/first-amendment/article/1/abington- school-district-v-schempp • Lemon v. Kurtzman, Middle Tennessee State University, First Amendment Encyclopedia: https://www.mtsu.edu/first-amendment/article/437/lemon-v-kurtzman-i • Honor America Day recording, July 4, 1970: https://www.youtube.com/watch?v=tMWb5X1K79k
38 Chapter 13 - The Christian Right and the Changing Face of American Religion
Key Terms
Jimmy Carter abortion Ronald Reagan Moral Majority Equal Rights Amendment Southern Baptist Controversy prosperity gospel
Key Points
• Evangelicals abandoned Jimmy Carter and the Democratic Party and moved toward the Republican Party, a change partially facilitated by the Moral Majority. • Controversies about the role of women in the church and society made headlines during the late 20th century. • While mainline denominations declined, some conservative churches grew, while reformed and prosperity gospel theology gained popularity. • Conservative Christians continued to worry about evolution and religion in public schools.
Chapter Summary
Newsweek pronounced 1976 the “year of the evangelical,” illustrating evangelicals’ rise to national prominence. As pollsters began including “born again” as a religious category, Jimmy Carter, a Southern Baptist moderate evangelical Sunday school teacher from Georgia was elected president. However, he quickly lost favor with most conservative evangelicals by supporting abortion rights and the Equal Rights Amendment. Abortion was quickly becoming one of the most divisive issues in American politics. In the early 1970s, evangelicals were less likely to be consistently pro-life than Catholics or African American Christians. Though the NAE and Christianity Today strongly condemned Rose v. Wade, Southern Baptists were divided. However, by the end of the 1970s, evangelicals had moved into the pro-life camp, thanks in part to Christian thinkers such as Francis Schaeffer. As evangelicals moved away from Jimmy Carter and the Democratic Party, they were welcomed into the Republican Party by the Moral Majority, founded by Jerry Falwell Sr. Falwell and the Moral Majority saw abortion as a top priority, but also took up other causes such as opposing the Equal Rights Amendment, supporting prayer in schools, and maintaining tax exempt status for religious institutions. These conservative Christian republicans were excited to choose actor and California Governor Ronald Reagan as their presidential candidate in the 1980 election.
39 Broader debates about the American family were also changing the cultural landscape of the country. The battle over the Equal Rights Amendment further divided religious Americans. The ERA was a constitutional amendment over women’s rights that went to the states for ratification in 1972. Mainline Protestants tended to support the bill, while evangelicals, fundamentalists, Mormons, and Catholics tended to oppose it. The amendment would ultimately be defeated by STOP-ERA activists led by Catholic Phyllis Schlafly. Debates over women’s roles also precipitated a controversy in the Southern Baptist Convention that ultimately led to conservatives gaining control over the denomination and liberal and moderate Southern Baptists leaving. Changes in denominational demographics also occurred during the late 20th century. Mainline denominations such as the United Methodist Church and the Episcopal Church experienced significant declines in attendance and membership numbers. Conversely, many conservative, Pentecostal, and “non-denominational” churches showed significant growth during this period. Some conservative denominations, including some Baptists and the Presbyterian Church in America also saw a revival of Calvinist and Reformed theology led by figures such as Albert Mohler and John Piper. Immigration also changed the religious landscape of the United States, with many Muslim refugees and immigrants arriving throughout the second half of the 20th century. The large numbers of Hispanic immigrants coming to the United States tended to be Catholic or Pentecostal. “Megachurches,” churches with over two thousand attenders or members, also thrived. Many were influenced by the “seeker-sensitive movement” and some by the “prosperity gospel.” The prosperity gospel focused on how a Christian could have a godly, successful life using the tools of positive thinking and faith. One of the most famous pastors to teach the prosperity gospel was Houston’s Joel Osteen. Other debates about religion and culture also flourished during this period. The controversy among Christians about evolution continued to fester, with the Supreme Court deciding in 1987’s Edwards v. Aguillard that teaching creationism in school violated the First Amendment. Suspicious of public schools, especially after the removal of prayer and Bible reading, many conservative Christians followed the example of Catholics and formed their own private schools. Others chose to homeschool their children, a trend that became popular starting in the 1980s. By the end of the 1980s, religiously conservative, Republican Americans held a lot of power in the United States.
Pedagogical Suggestions
• Have students describe the known religious beliefs of Jimmy Carter and Ronald Reagan and list them on the board. Then discuss how their beliefs impacted their presidencies. Ask if students are surprised by which president received support of evangelicals and ask them to explain their answer. • Print out copies of Schlafly’s “What’s Wrong with Equal Rights for Women?” and have students read the article. Discuss the main points of her argument and why they might appeal to conservative Christians. • Have students explore the websites of Willow Creek Community Church, Lakewood Church, and Bethlehem Baptist Church. Ask them to choose whether each church was influenced by the prosperity gospel, seeker-sensitive, or reformed movement and explain their answers. Then discuss the similarities and differences between these churches.
40 Suggested Essay Questions
• Describe the religious commitments and approaches of Jimmy Carter and Ronald Reagan. How did each relate to evangelicals and how did their religious rhetoric and beliefs impact their presidencies? • Briefly explain the disagreement over the Equal Rights Amendment and the Southern Baptist Controversy. What did these two debates have in common and why does Kidd pair them together? • Define the seeker-sensitive approach to church growth and prosperity gospel theology. What evidence do we have of the impact they had on American Protestantism?
Other Media Sources/Websites
• Phyllis Schlafly, “What’s Wrong with ‘Equal Rights’ for Women?” The Phyllis Schlafly Report, February 1972. https://eagleforum.org/publications/psr/feb1972.html • Collection of primary sources on the rise of the religious right: http://www.americanyawp.com/reader/29-the-triumph-of-the-right/ • Lakewood Church Website https://www.lakewoodchurch.com • Bethlehem Baptist Church Website https://bethlehem.church/ • Willow Creek Community Church Website https://www.willowcreek.org
41 Chapter 14 - Immigration, Religious Diversity, and the Culture Wars
Key Terms
Pope John Paul II Evangelical-Catholic Alliance immigrants sexual abuse scandals religion and politics Promise Keepers radical sects culture war 2000 election
Key Points
• Traditional Catholicism found major support in the papacy of John Paul II, and evangelicals and Catholics began to align with each other on many social issues. • Immigration changed the face of Catholicism and Protestantism, and it brought minority faiths to the U.S. in increasing numbers after the relaxation of immigration laws in 1965. • Religion continued to shape politics, particularly the Republican Party, as the 1988 presidential election demonstrated. • Radical religious sects gained a few followers and drew the attention of the media, particularly when they engaged in violent, bizarre, or sensational behavior. • Religious conservatives and (usually) secular liberals fought over social issues in the culture wars, and religion affected electoral politics through the 2000 election.
Chapter Summary
Even as secularization theory predicated that supernatural religion was a dying force, the late twentieth century saw the revitalization of global faith, including religion in the United States. Pope John Paul II, who became pope in 1978, proved to be a champion of traditional Catholicism. He was popular among evangelicals, who were allied with traditional Roman Catholics on many social and cultural issues, and he knew Billy Graham personally. The church experienced growth and vitality through continued immigration from Latin America and the installation of Hispanic bishops. After changes were made to U.S. immigration law in 1965, more people of a variety of faiths came to the United States: Muslims, Catholics, and Orthodox believers from the Middle East, and Catholics and Buddhists from Vietnam. Hispanics were the largest source of Protestant growth in this period, especially in Pentecostal churches. Hispanics were so influential in Pentecostalism by the 1980s that the keynote speaker at the 1985 Assemblies of God general convention was the Latino Jesse Miranda. American Christians continued to be heavily involved in politics, both in the Republican and Democratic Parties. In the 1988 presidential race, Pentecostal television personality Pat Robertson ran as a candidate for the Republican nomination, while Jesse Jackson, an African
42 American civil rights activist and minister, ran for the Democratic nomination. In the aftermath of Robertson’s campaign, a young political strategist, Ralph Reed, formed the Christian Coalition political network to fight abortion and the service of homosexuals in the military. Evangelicals continued to try to shape American culture in the 1990s through the men’s organization Promise Keepers and with novels like the apocalyptic Left Behind series. Apocalypse was not just a matter of speculative fiction for some groups, however. The last quarter of the century saw several groups gather small followings before dramatic collapses. Jim Jones’s Jonestown colony in South America and Marshall Applewhite’s Heaven’s Gate sect terminated in ritual mass suicides. David Koresh and members of his Branch Davidian perished in a confrontation with federal law enforcement at the compound in central Texas in 1993. The white supremacist Christian Identity movement also had a small following in the 1980s and 1990s. The century ended with culture wars between liberal secular and conservative religious factions, which often allied themselves with Democrats and Republicans, respectively. Abortion, gay rights, and the Bill Clinton-Monica Lewinsky sex scandal were hot topics in these conflicts. Religion colored electoral politics in the 1990s. Clinton, Al Gore, and George W. Bush grew up in the evangelical South, and the evangelical Bush relied heavily on the support of Christian conservatives when he ran for president in 2000.
Pedagogical Suggestions/Lesson Plan Ideas
• Ask students to read the “Evangelicals and Catholics Together” article before class. Lead a discussion on why this evangelical-Catholic reconciliation took place, citing specific reasons in the article. What are the obstacles to reconciliation, as the authors see them? • In class, watch the video “The Rise of the Christian Conservative Movement in 1988,” from Iowa Public Television. How does Pat Robertson remember the Iowa caucus? How do the producers of the program present the contest between then-Vice President George H.W. Bush and Robertson? What role does religion play? • Visit the Christopher Newport University website on the Branch Davidians and print off several copies of the two FBI files on David Koresh. They can be accessed through the link, “FBI Vault: David Koresh.” Distribute the primary source packets to the groups. Ask them to look at the primary sources and prepare answers to these two questions: 1) Why was the FBI investigating Koresh? and 2) How did the FBI’s case against Koresh and the Branch Davidians evolve over the course of its investigation?
Suggested Essay Questions
• How did traditional Christianity (Catholicism, evangelicalism) change in the last quarter of the twentieth century? • In this period, did religion shape politics more than politics shaped religion, or was it the other way around? Explain your answer. • What role did religion play in the culture wars of the 1990s?
Additional Resources:
43 • “Evangelicals and Catholics Together: The Christian Mission in the Third Millennium” First Things, May 1994 https://www.firstthings.com/article/1994/05/evangelicals- catholics-together-the-christian-mission-in-the-third-millennium • “The Rise of the Christian Conservative Movement in 1988,” Iowa Public Television: https://www.youtube.com/watch?v=MnG_kdMakNE • Oral History Collection on Branch Davidians, Baylor University Institute for Oral History: http://digitalcollections.baylor.edu/cdm/search/collection/buioh/searchterm/Branch%20D avidians/field/subpro/mode/all/conn/and/order/series • Primary Sources: Alternative Religions, Sects, Cults and Communes: Branch Davidians, Christopher Newport University https://cnu.libguides.com/altreligion/branchdavidians • Promise Keepers Christian Men’s Movement Meeting, 1990s: https://www.youtube.com/watch?v=o3weoYJJfSk
44 Student Learning Objectives
Chapter 1 - Religion in Early America
The students will be able to:
1. Identify the different groups of Catholic missionaries in New Spain and New France. 2. Describe aspects of indigenous religious beliefs of African slaves and Native Americans. 3. Explain the experiences of Virginia colonists and explorers. 4. Identify the difference between Pilgrims and Puritans and describe major aspects of New England society. 5. Identify and describe the diverse religious groups that inhabited the Middle Colonies.
Chapter 2 - Reviving the American Faith
The students will be able to:
1. Describe Jonathan Edwards and George Whitefield and explain their roles in the Great Awakening. 2. Explain the differing responses to the Great Awakening. 3. Connect the Seven Years’ War to anti-Catholicism and show why it strengthened colonial ties with Britain.
Chapter 3 - Religion and the American Revolution
The students will be able to:
1. Explain that though religion was not a significant cause of the American Revolution, religious rhetoric abounded throughout the pre-revolutionary period. 2. Identify conflict between ideals of equality and the institution of slavery. 3. Describe the debates about disestablishment of state churches. 4. Cite several examples of increased religious diversity of the early national period.
Chapter 4 - The Era of the Second Great Awakening
The students will be able to:
1. Identify the causes and effects of the spread of revivalist Christianity in the decades after the American Revolution.
45 2. Describe the nature of skepticism toward religion and traditional Christianity in the early United States. 3. Differentiate and describe some of the new religious movements in early American and some of the traits they shared in common. 4. Describe the origins of the Church of Jesus Christ of Latter-day Saints and explain why their religious experience stood out as unique in the United States.
Chapter 5 - Global and Domestic Missions
The students will be able to:
1. Describe how religious groups responded to the expansion of the American West. 2. Explain how American Protestant missions began and describe its impact on the frontier, especially Native Americans. 3. Describe the global impact of American missionaries in the nineteenth century. 4. Describe the various religious and social reforms evangelicals supported, especially in cities.
Chapter 6 - Slave Religion and Manifest Destiny
The students will be able to:
1. Describe the complicated relationship between African American Christians and their churches. 2. Explain the distinguishing features of African American Christianity in the Antebellum period. 3. Compare the development of hispanic and European Catholicism. 4. Describe the rise of abolitionism and explain how the Bible was used to make anti- and pro-slavery arguments.
Chapter 7 - The Slavery Controversy and the Civil War
The students will be able to:
1. Describe the slavery debate in antebellum America and its religious rhetoric. 2. Identify other religious debates such as questions over Sabbath Laws. 3. Explain Abraham Lincoln and John Brown’s influence on the Civil War. 4. Describe the religious justifications of both the Confederacy and the Union
Chapter 8 - Immigration and Religious Diversity
46 The students will be able to:
1. Identify the new immigrant groups that came to the United States at the turn of the century and the effects that immigration had for religious diversity and ideas about religious belonging. 2. Describe Catholic and Protestant missions to Native Americans in this period and the responses of Native Americans to those missions. 3. Narrate the emergence of Pentecostalism in the United States and its growth among poorer whites, Hispanics, and African Americans. 4. Describe the responses of white Protestants to the increased ethnic and religious diversity of the United States.
Chapter 9 - Evolution, Biblical Criticism, and Fundamentalism
Students will be able to:
1. Describe debates over higher criticism and evolutionary theory. 2. Explain the significance and identify key figures of the fundamentalist-modernist debates. 3. Summarize the fundamentalist and modernist theological positions. 4. Define the social gospel and identify its advocates. 5. Describe the Scopes Trial and its significance.
Chapter 10 - The Religious Challenges of the World Wars
The students will be able to:
1. Describe the responses of various religious communities to World War I, especially how that war was sometimes interpreted as cosmically significant. 2. Explain why the era saw new growth in global missions on one hand, and growing criticism of missions on the other. 3. Explain the growth of anti-Semitism and anti-Catholicism in the years after World War I. 4. Describe the responses of religious communities to the financial and material deprivation caused by the Great Depression. 5. Explain why the Depression and world wars provoked new theological responses from Protestants, and describe how religious people used their faith to make sense of World War II and its aftermath.
Chapter 11 - Civil Religion and the Cold War
Students will be able to:
47 1. Explain how the Cold War setting of the postwar era led to a prominent religious culture and civil spirituality in the United States. 2. Describe how anticommunism, suburbanization, and immigration all impacted religious life during the postwar era. 3. Define “neoevangelical” and explain how it differed from fundamentalism. 4. Identify Billy Graham’s contribution to religion and politics in the 20th century.
Chapter 12 - Civil Rights and Church-State Controversy
The students will be able to:
1. Identify the major figures and aims of the civil rights movement, including differences in civil rights strategies. 2. Explain the various responses of white Christians to the civil rights movement. 3. Identify the major Supreme Court decisions that dealt with religion and public schools and the effects of those decisions . 4. Identify the cultural trends of the 1960s that alarmed traditional Christians and Jews, and how they responded to those changes. 5. Describe how theology and religion were changing in the 1960s and 1970s.
Chapter 13 - The Christian Right and the Changing Face of American Religion
Students will be able to:
1. Narrate why evangelicals abandoned Jimmy Carter and the Democratic Party and moved toward the Republican Party, and describe the Moral Majority. 2. Explain the Southern Baptist Controversy and the debate over the Equal Rights Amendment and how each reflected an increasingly divided American culture. 3. Describe the decline of mainline denominations and the growth of conservative churches and those tied to reformed and prosperity gospel theology. 4. Identify the other concerns Conservative Christians had about their place in American culture.
Chapter 14 - Immigration, Religious Diversity, and the Culture Wars
The students will be able to:
1. Explain the vitality of traditional Catholicism and the rapprochement of evangelicals and Catholics. 2. Identify the impact of immigration on religion in the U.S. 3. Describe how religion affected politics in the 1980s and 1990s. 4. Identify the religious sects that drew attention due to the violence and controversy that surrounded them.
48 5. Explain how religion factored into the culture wars of the 1990s.
49 Chapter Quizzes Chapter 1
1. T/F During King Philip’s war, Indians destroyed more than a quarter of New England’s settlements. T
2. T/F Bartolomé de Las Casas advocated for the destruction of Native Americans. F
3. T/F Catholic missionaries were more successful in New France than in New Spain. T
4. T/F Virginia was a colony influenced by the Church of England. T
5. T/F Puritans believed that England’s church was corrupt and irredeemable. F
6. T/F The theology of the Puritans was influenced by Reformers such as John Calvin. T
7. T/F The Halfway Covenant was a means of allowing Catholics to become citizens of Massachusetts. F
8. T/F The middle colonies were more religiously diverse than New England. T
9. T/F Quakers believed that God’s “Inward Light” lived within all people. T
10. T/F According to Kidd, European colonization of North America was defined by conflict and diversity. T
11. Roughly how many tribes were already living in the future United States when Columbus arrived? a. 50+ b. 150+ c. 500+ d. 1000+
12. Which of the following was NOT mentioned by Kidd as an example of Native American or African religious beliefs? a. archeological discoveries such as the Poverty Point “bird mound” b. belief that animals also had spirits c. significance of lesser-spirits or magic d. importance of fire as a representation of the devil
13. Catholic missionaries to colonial North America came from which of the following groups? a. Dominicans b. Franciscans c. Jesuits
50 d. all of the above
14. Which English colony was formed for business opportunity rather than for specifically religious reasons? a. Massachusetts b. Virginia c. Rhode Island d. Pennsylvania
15. John Winthrop’s “Model of Christian Charity” featured which significant idea? a. the importance of converting the Native Americans to Christianity b. the Mayflower Compact c. the creation of a city on a hill d. the value of religious diversity
16. Which of the following presented a threat to the vision of theological uniformity among all New Englanders? a. Baptists b. Roger Williams c. Anne Hutchinson d. all of the above
17. Which of the following contributed to the end of the Puritan experiment the English colonies? a. the Glorious Revolution b. the Salem witchcraft controversy c. a and b d. none of the above
18. Pennsylvania was founded as a haven for which religious group? a. Puritans b. Quakers c. Catholics d. Baptists
19. Which of the following groups did not have a majority presence in any colony? a. Quakers b. Puritans c. Catholics d. Baptists
20. Kidd argues that the early religious experience of colonists was marked by: a. conflict b. diversity c. conversion d. all but c
51
Chapter 2
1. T/F Philadelphia served as a major religious hub between 1680 and 1710. T
2. T/F Some plantation owners were concerned that the Society for the Propagation of the Gospel in Foreign Parts would foster insurrection among slaves. T
3. T/F Jonathan Edwards wrote a little-known account of the revival in Northampton, Massachusetts. F
4. T/F The relationship between Benjamin Franklin and Jonathan Edwards was marked by conflict and distrust. F
5. T/F James Davenport was a radical evangelical known for throwing his pants into a fire. T
6. T/F Radical evangelicals disregarded reports of visions and trances during revivals. F
7. T/F The Great Awakening led to many women becoming ordained ministers. F
8. T/F Most Christians during the Great Awakening embraced infant baptism. T
9. T/F The Seven Years’ War and the French and Indian War both refer to the same conflict. T
10. T/F The Seven Years’ War and the Great Awakening further separated the colonies from Great Britain. F
11. According to Kidd, the word “evangelical” refers to: a. Christians focused on spiritual reform and awakening b. Christians with conservative political beliefs c. Christians who believed in the importance of the “new birth” d. a and c
12. Which of the following was NOT a contributing factor to the Great Awakening? a. a history of pietist movements in Europe b. concern about religious decline in the colonies c. desire to overthrow British rule in the colonies d. colonial wars against Native Americans, France, and Spain
13. Which of the following was written by Jonathan Edwards? a. A Faithful Narrative b. “Sinners in the Hands of an Angry God” c. A Treatise Concerning Religious Affections d. all of the above
52
14. George Whitefield was known as: a. a prolific theologian and writer b. an evangelist and master of media c. an abolitionist and political activist d. all of the above
15. Which of the following groups was opposed to the Great Awakening? a. “Old Lights” b. “New Lights” c. moderate evangelicals d. radical evangelicals
16. Separates during the Great Awakening can be defined as: a. groups and individuals opposed to the revivals b. groups and individuals who wanted to have intense conversion experiences c. groups and individuals who formed their own revivalistic congregations d. none of the above
17. Baptists believed in the importance of which of the following: a. rejection of infant baptism b. rejection of the Catholic Church c. the importance of the New Testament d. all of the above
18. All of the following countries in the late 17th and early 18th centuries were Catholic except: a. France b. Spain c. England d. all of the above were Catholic
19. The Seven Years’ War involved which of the following groups: a. British b. French c. Native Americans d. all of the above
20. The Seven Years’ War led to: a. more patriotism for British Colonists b. destabilized relationships between Native Americans and European powers c. a and b d. none of the above
53 Chapter 3
1. T/F Religion was a major cause of the American Revolution. F
2. T/F Because the southern colonies were officially aligned with the Anglican Church, they did not mind the idea of an American bishop. F
3. T/F The Declaration of Independence was theistic rather than explicitly Christian. T
4. T/F Americans at the time of the revolution did not see any hypocrisy in declaring that all men are equal while also holding slaves. F
5. T/F Slaveowners such as Thomas Jefferson often saw slavery as a "trap" for both blacks and whites. T
6. T/F Thomas Jefferson and James Madison supported disestablishment of churches. T
7. T/F Patrick Henry believed states should no longer fund Christian churches. F
8. T/F Methodists were known for their traveling preachers and breaking down traditional religious barriers. T
9. T/F Shakers believed that true Christians must be celibate. T
10. T/F The Catholic population in New England grew exponentially during the early national period. F
11. Which major figure did not use religious concepts in their revolutionary rhetoric? a. Patrick Henry b. Thomas Paine c. George Whitefield d. b and c
12. Which of the following was not a Christian Loyalist objection to the war Kidd cites? a. pacifist theological positions b. passages such as 1 Peter 2:17 c. the idea democracy was inherently anti-Christian d. fear that an imperial breakup would weaken the Anglican church
54 13. Which of the founding documents contained the most explicitly Christian language? a. the Virginia Declaration of Rights b. the Declaration of Independence c. the Constitution d. none of the above was explicitly Christian
14. Americans were considered "hypocritical" by critics on which of the following issues? a. slavery b. religious freedom c. seeking independence from Britain d. all of the above
15. Which of the following groups were particular advocates for religious disestablishment? a. Anglicans b. Baptists c. Congregationalists d. Darwinists
16. Which state ended religious establishment in 1786? a. Massachusetts b. Georgia c. Virginia d. New York
17. Which amendment stipulated “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof”? a. First b. Second c. Third d. none of the above
18. Which founding father did not support religious liberty? a. George Washington b. Thomas Jefferson c. James Madison d. all of the above supported religious liberty
19. Which leader founded the Shaker movement? a. Jemima Wilkinson b. Ann Lee c. Richard Allen d. none of the above
20. Which religious groups were bolstered by increased immigration in the early national period? a. Lutheranism b. Quakerism
55 c. Judaism d. a and c
56 Chapter 4
1. T/F Prior to the Civil War, Christian African Americans commonly attended white-pastored churches. T
2. T/F Crying, dancing uncontrollably, and trances were common features among participants in the revival at Cane Ridge. T
3. T/F “Perfection” was the teaching that Christians could reach a state of total sinlessness in their lives. F
4. T/F Women were not often ordained as ministers in the early nineteenth century, although a number did preach. T
5. T/F Thomas Jefferson believe that Unitarianism was bound to vanish quickly from the American religious landscape. F
6. T/F The Churches of Christ is another name for the United Church of Christ. F
7. T/F The most important text popularizing dispensationalism was the Scofield Reference Bible. T
8. T/F Shakers were especially known for believing in vegetarianism. F
9. T/F The “Burned-Over-District” was the region in Utah where the Mormons settled when they moved west. F
10. T/F Utah achieved statehood only after the Mormon church agreed to prohibit polygamy among its members. T
11. This Protestant group spread largely through itinerant pastors or “circuit riders” who were centrally managed by their denomination:
a. Baptists b. Congregationalists c. Methodists d. Catholics
12. The revival at Cane Ridge was led by ministers from this denomination:
a. Episcopalians b. Presbyterians c. Baptists d. Quakers
13. This individual was known for a revival technique called the “anxious bench”:
57
a. Barton Stone b. Benjamin Franklin c. Charles Chauncy d. Charles Finney
14. Many of the Founding Fathers of the United States adhered to this religious persuasion: a. Deism b. Calvinism c. Methodism d. Swedenborgianism
15. Ralph Waldo Emerson was a minister in this religious tradition until he resigned to become a full-time writer and speaker:
a. Deism b. Universalism c. Unitarianism d. Congregationalism
16. William Miller predicted the date of Christ’s second coming based on his reading of this book of the Bible:
a. Ezra b. Daniel c. Ezekiel d. Revelation
17. The Adventist doctor John Harvey Kellogg developed this breakfast cereal:
a. Wheaties b. Rice Krispies c. oatmeal d. Corn Flakes
18. Which of these religious figures is not associated with premillennialism?
a. Harvey Cox b. Dwight Moody c. Billy Graham d. John Nelson Darby
19. The Christian Church (Disciples of Christ) and the Churches of Christ formally split in 1906 over issues such as:
a. polygamy
58 b. dispensationalism c. the use of musical instruments in worship d. the use of the King James Version of the Bible
20. This was the first major religious liberty case in American history:
a. Dred Scott v. Sandford b. Reynolds v. United States c. Griswold v. Connecticut d. Lochner v. New York
59 Chapter 5
1. T/F Lyman Beecher was one of the greatest Catholic critics of revivalism during the Second Great Awakening. F
2. T/F John Carroll was appointed Bishop of Baltimore in 1789, becoming America’s first Catholic bishop. T
3. T/F Relations between Catholics and Protestants were amicable in the early nineteenth century. F
4. T/F Sermons were a common feature of Jewish religious services. F
5. T/F The American Board of Commissioners for Foreign Missions was formally nondenominational but led mostly by Congregationalists. T
6. T/F ABCFM officials believed that the removal of Cherokees from Georgia under President Andrew Jackson was inevitable. T
7. T/F The Hawaiian Islands eventually become one of Mormonism’s greatest strongholds outside of Utah. T
8. T/F Alexander Hamilton was president of the American Bible Society in the 1820s. F
9. T/F In the mid-1800s it became increasingly common for Protestants to believe that Christians should not drink alcohol at all. T
10. T/F Women did not take prominent roles in the temperance movement. F
11. Which of the following historical events contributed to the expansion of the American West in the nineteenth century?
a. the Louisiana Purchase (1803) b. annexation of Texas c. annexation of the Oregon Territory d. all of the above
12. This was the largest Christian group in America by 1850:
a. Methodists b. Congregationalists c. Catholics d. Mennonites
13. The most influential Catholic apologist in the nineteenth century was:
60 a. Abraham Lincoln b. Orestes Brownson c. Lewis Charles Levin d. none of the above
14. This was likely the most widely read publication of Jonathan Edwards:
a. Religious Affections b. The Freedom of the Will c. Life of David Brainerd d. A Faithful Narrative of the Surprising Work of God
15. The American Board of Commissioners for Foreign Missions (ABCFM) did which of the following as part of its missionary strategy?
a. attempted to civilize people b. rejected financial aid from the U.S. government c. founded schools abroad d. a and c
16. Baptist missionary Adoniram Judson believed that this continent was the most important field for missionary effort:
a. South America b. Asia c. Africa d. Australia
17. This man was the author of An Enquiry into the Obligation of Christians, to Use Means for the Conversion of Heathens, which shaped the modern missionary movement:
a. Adoniram Judson b. Jonathan Edwards c. William Carey d. Lott Cary
18. Which of these Christian groups opposed the missionary movement?
a. Freewill Baptists b. Churches of Christ c. Primitive Baptists d. b and c
19. Which of the following was not a characteristic of college education in America before the 1830s?
61 a. it was widespread b. it was only for men c. it was dominated largely by Protestants d. a and b
20. Phoebe Palmer’s Five Points Mission in New York City served the urban poor through all of the following ministries except:
a. evangelism b. prison ministry c. religious education d. vocational training
62 Chapter 6
1. T/F Nat Turner was a Baptist preacher who led a slave rebellion. T
2. T/F Attending informal slave worship services was encouraged by many masters. F
3. T/F At the Civil War’s end, there may have been up to a million African American Catholics in the South. F
4. T/F Both Christian and non-Christian African Americans sometimes held to folk religious traditions such as “conjure” and “hoodoo.” T
5.T/F The Diocese of San Francisco was created in 1853, part of a trend of new dioceses in the
Southwest. T
6. T/F The Feast of Our Lady of Guadalupe was sparsely attended in the United States and not very significant to Mexican Catholics. F
7. T/F Irish immigrants were largely Catholic. T
8. T/F Radical abolitionism began to emerge even before Nat Turner’s revolt. T
9. T/F Southern defenders of slavery were not concerned with abolitionists’ religious rhetoric. F
10. T/F Both pro- and anti-slavery advocates claimed to have God on their side. T
11. African American Christians in the early 19th century attended which of the following types of churches:
a. white-led churches b. independent black churches c. auxiliary congregations to white churches d. all of the above
12. According to Kidd, which of the following describes slave Christianity in the 19th century?
a. strongly biblicist b. syncretistic c. unorthodox
63 d. all of the above
13. Slave spirituals were significant for all of the following reasons except:
a. they employed biblical narratives b. they drew on traditional African music and dance c. they reminded slaves to obey their masters d. they kept the hope of emancipation alive
14. African American Christianity included which features also prominent in the Second Great Awakening?
a. visions b. conversion experiences c. the Anxious Bench d. all of the above
15. By 1848 Franciscan priests in the Southwest were supplanted by:
a. Jesuits b. native-born Priests c. Methodists d. African American Catholics
16. Catholicism in the Southwest continued to expand, especially in places such as:
a. California b. New Mexico c. Utah d. a and b
17. French Catholicism had a significant presence in:
a. Maryland b. New Mexico c. Louisiana d. all of the above
18. Which of the following was NOT one of the prominent religious groups of German immigrants?
a. Baptists b. Lutherans c. Catholics d. all of the above groups were well-represented among German immigrants
64 19. Which of the following was an example of abolitionist publications?
a. David Walker’s Appeal b. William Lloyd Garrison’s The Liberator c. Frederick Douglass’ autobiography d. all of the above
20. Southerners pointed to which of the following arguments to defend slavery?
a. the “golden rule” b. the fact that the Bible never explicitly prohibited slavery c. Isaiah 28 d. all of the above
65 Chapter 7
1. T/F Both Protestants and Catholics argued for the validity of slaveholding. T
2. T/F Very few denominations formally split over the slavery debate. F
3. T/F Some predicted that denominational splits would ultimately lead to a national civil war. T
4. T/F Southern Baptists evangelized hundreds of thousands of slaves in the years leading up to the war, though most left their white churches for black congregations after the war. T
5. T/F Hispanic practices of Catholicism such as the Penitentes were encouraged by Catholic leadership. F
6. T/F John Brown’s attack on Harper’s Ferry, Virginia, further galvanized white southerners toward secession. T
7. T/F In the Second Inaugural Address, Abraham Lincoln blamed the South exclusively for the
Civil War. F
8. T/F Both northerners and southerners claimed God was on their side in the Civil War. T
9. T/F The Presbyterian denominations did not reunite until 1983. T
10. T/F African American denominations grew slowly, but steadily, after the war. F
11. Which of the following antebellum leaders were anti-slavery?
a. William Ellery Channing b. Charles Sumner c. John Quincy Adams d. all of the above
12. What was the primary purpose of the American Colonization Society?
a. to colonize the West Indies b. to fight white colonization of Native American lands c. to send black Americans to Africa d. none of the above
66 13. Which denomination experienced a split because of the slavery debate?
a. Baptists b. Methodists c. Presbyterians d. all of the above
14. Which party was founded in the 1850s and based on anti-Catholic sentiment?
a. “Know-Nothing” Party b. Whig Party c. Democratic Party d. Populist Party
15. Which of the following groups supported Sabbath laws in California?
a. Chinese merchants b. Protestants c. Jews d. Seventh-Day Adventists
16. Which of the following represent an aspect of Abraham Lincoln’s religious practices?
a. memorizing large chunks of the Bible b. reading skeptical works such as Tom Paine c. holding seances in the White House d. all of the above
17. Which of the following did not claim to understand God’s reasoning for the Civil War?
a. abolitionists b. secessionists c. African Americans d. none of the above
18. Which of the following is not a line from a famous Union marching song?
a. His truth is marching on b. as He died to make men holy, let us die to make men free c. the year of jubilee has come to make slaves free d. in the beauty of the lilies Christ was born across the sea
19. Which of the following was not an African American denomination after the Civil War?
a. National Baptist Convention b. Church of God in Christ
67 c. African Methodist Episcopal d. Southern Baptist
20 Lincoln was assassinated on which day?
a. Good Friday, 1865 b. Good Friday, 1864 c. Easter, 1865 d. Easter, 1864
68 Chapter 8
1. T/F Germans dominated the Catholic church’s hierarchy in America by the late 1800s. F
2. T/F National parishes were Catholic congregations focused on serving one ethnic group. T
3. T/F Among Jewish groups, Conservative Jews were those who held the moderate position of conserving the heart of Jewish law and tradition while also seeking to fit into modern society. T
4. T/F Due to the earlier success of American Christian missionaries to China, most of the Chinese who immigrated to the U.S. were Christians. F
5. T/F Chinese immigrants who converted to Christianity nevertheless often retained beliefs or continued practices from traditional Chinese religions. T
6. T/F Protestant politicians favored using government funds to support Catholic Indian schools. F
7. T/F Hispanic immigrants to the United States were overwhelmingly Protestant. F
8. T/F Dwight Moody preached not only a traditional message of evangelical conversion but also the need for social reform. F
9. T/F The Azusa Street revival of 1906 drew not just national but international attention to Pentecostalism. T
10. T/F The organizers of the World’s Parliament of Religions came from the traditionalist wing of Protestantism. F
11. Italian Catholics in Harlem annually celebrated a festa in honor of
a. the pope b. the Virgin Mary c. Catherine of Siena d. none of the above
12. Some Catholics of this ethnic group grew frustrated with the church hierarchy and founded an entirely separate Catholic denomination in 1896.
a. Irish b. Germans c. Italians d. Poles
13. The largest ethnic group of Orthodox Christians in the United States were the
69 a. Russians b. Serbians c. Greeks d. Romanians
14. Japanese adherents of this Asian religion mimicked the success of the Young Men’s Christian Association by forming a similar association for their own faith.
a. Buddhism b. Confucianism c. Taoism d. Shinto
15. Missionaries working among Chinese immigrants did all but which of the following?
a. set up homes to provide sanctuary for Chinese prostitutes b. translated the Bible into Chinese c. taught them English d. tried to evangelize them
16. Under President Ulysses S. Grant’s policy toward Native Americans, the U.S. Department of the Interior in 1871 gave administrative control of California’s missions to which Protestant denomination?
a. the Congregationalists b. the Methodists c. the Baptists d. the Presbyterians
17. Which of the following were qualities of Ghost Dance spirituality?
a. a belief that the dance would connect Native Americans with deceased ancestors b. praying to animal, sky, and earth spirits c. apocalyptic themes, anticipating the end of the world d. a and c
18. Dwight Moody and Ira Sankey’s meetings were often held in what sort of venue?
a. small, country churches b. outdoors, like the Cane Ridge revival c. large meeting halls and opera houses d. none of the above
19. A new Pentecostal denomination, the Church of God in Christ, was founded and led by members of which ethnic group?
70
a. African Americans b. Appalachian whites c. Hispanic Americans d. Native Americans
20. The World’s Parliament of Religions in 1893:
a. attempted to show clearly that Christianity was an inferior world religion b. was the first American attempt at interfaith dialogue c. was hosted in New York City, a religiously diverse environment d. none of the above
71 Chapter 9
1. T/F American Protestants in the early 20th century universally opposed evolution. F
2. T/F Debates over higher criticism became so heated that Union Theological Seminary severed its ties with the Presbyterian Church. T
3. T/F Elizabeth Cady Stanton’s The Woman’s Bible argued that the Bible was ultimately good for women. F
4. T/F The Catholic Church was impacted by modernist debates, but Catholic modernism tended to criticize the Church rather than Scripture. T
5. T/F Social gospel advocates argued that the church should abandon evangelism and embrace social work. F
6. T/F Prior to the 1990s Christian youth craze, W.W.J.D. was associated with the social gospel.
T
7. T/F Reinhold Niebuhr and Martin Luther King Jr. were both influenced by the social gospel. T
8. T/F The social gospel was a multi-racial effort by African American and white churches. F
9. T/F The Scopes Trial centered on whether evolution should be taught in public schools. T
10. T/F The Scopes Trial is remembered as the end of fundamentalism. T
11. The Catholic Church’s position on evolutionary theory was:
a. opposed to b. in favor of c. neutral d. all of the above
12. Which scholars promoted higher criticism as a lens through which to study the Bible?
a. Friedrich Schleiermacher b. Charles Hodge c. David Strauss
72 d. a and c
13. According to Kidd, which Protestant group gave the most leeway to women preachers?
a. Presbyterians b. Methodists c. Pentecostals d. African Americans
14. Which of the following was not named as one of the five “fundamentals” of Christianity?
a. Creationism b. Christ’s virgin birth c. inerrancy of Scripture d. Christ’s bodily resurrection
15. Which amendment outlawed the sale and manufacture of alcohol? a. 13th b. 15th c. 18th d. 20th
16. Who were the most influential advocates of the social gospel?
a. Charles Sheldon b. Walter Rauschenbusch c. J. Gresham Machen d. a and b
17. Nannie Helen Burroughs’s “three Bs” included all but:
a. baptism b. bath c. Bible d. broom
18. J. Gresham Machen founded which seminary?
a. Union Theological Seminary b. Princeton Seminary c. Westminster Theological Seminary d. Southern Baptist Theological Seminary
19. Who defended the Bible on the witness stand during the Scopes Trial?
a. Clarence Darrow
73 b. J. Gresham Machen c. Billy Sunday d. William Jennings Bryan
20. Which denomination ultimately embraced theological modernism?
a. the Roman Catholic Church b. the Southern Baptist Convention c. the Missouri-Synod Lutherans d. none of the Above
74 Chapter 10
1. T/F Anabaptist groups were strongly supportive of American involvement in World War I. F
2. T/F The Balfour Declaration of 1917 expressed British support for a Jewish homeland in Palestine. T
3. T/F After World War I, isolation as a national policy became fashionable again in America. T
4. T/F Growth in Pentecostal global missions followed closely on the heels of the Azusa Street Revival of 1906. T
5. T/F Missions, like many areas of official service in American Protestantism, was closed to women. F
6. T/F Student Volunteer Movement missionaries were conversionist in their aims, but they also sought to introduce Western civilization to non-Western cultures. T
7. T/F In debates about foreign missions, modernists (unlike fundamentalists) continued to emphasize the need for non-Christians to convert to Christianity. F
8. T/F The Ku Klux Klan of the 1920s was anti-African American, but it was also concerned with preserving Protestant power and therefore targeted Catholics. T
9. T/F Neo-orthodox theology taught that sin had far fewer debilitating consequences for humanity than modernist theology suggested was the case. F
10. T/F Some of the Japanese Americans confined in American internment camps during World War II were Christians. T
11. Which of the following religious groups would have deemed it acceptable for members to carry weapons and fight in World War I?
a. Mennonites b. Methodists c. Seventh-Day Adventists d. none of the above
12. People in this religious group seriously considered whether Kaiser Wilhelm, Germany’s leader, might be the Antichrist:
a. Amish b. Jews c. Fundamentalists d. Catholics
75 13. This musical celebrity was reared in the traditions of an Assemblies of God church in Mississippi:
a. Hank Williams b. Robert Johnson c. Aretha Franklin d. Elvis Presley
14. Officials in this denomination pressured a missionary to South America, Willis Hoover, to leave the denomination because of his association with Pentecostalism:
a. the Methodist church b. the Church of God in Christ (COGIC) c. the Presbyterian church d. the Episcopal church
15. This was the most common destination for Student Volunteer Movement missionaries:
a. India b. China c. Mexico d. Japan
16. Which of the following individuals would have had the more positive view of the role of evangelism in foreign missions?
a. Jim Elliot b. Mohandas Gandhi c. Pearl Buck d. William Hocking
17. This American industrialist propagated anti-Semitic conspiracy theories in his newspaper, the Dearborn Independent:
a. John D. Rockefeller b. Andrew Carnegie c. Henry Ford d. none of the above
18. Which of the following opinions would Dorothy Day mostly likely not have supported in her Catholic Worker newspaper?
a. that Catholics should cooperate in interracial ministry b. that the problems of the Great Depression could be solved by restoring capitalism c. that the lives of common workers mattered more than business interests
76 d. that the Catholic Church’s social encyclicals were correct in their assessments of labor conditions and capitalism
19. This theologian was one of the last to approach “household name” status in America:
a. Reinhold Niebuhr b. H. Richard Niebuhr c. Gabriel Vahanian d. Harvey Cox
20. Members of this religious group were the most frequently imprisoned for resisting the draft during World War II, because they refused to serve in the military in any capacity whatsoever:
a. Seventh-day Adventists b. Pentecostals c. Quakers d. Jehovah’s Witnesses
77 Chapter 11
1. T/F Billy Graham was the first minister in America to have his own television show. F
2. T/F “In God We Trust” was not the national motto of the United States until the mid-1950s. T
3. T/F William F. Buckley’s God and Man at Yale argued that Yale remained a bastion of civil spirituality. F
4. T/F The growth of suburbia had little impact on religion in the United States. F
5. T/F During his presidential campaign, John F. Kennedy used civil religion to minimize perceived differences between Catholics and Protestants in the United States. T
6. T/F Vatican II led to priests saying mass in more than forty different languages in Los Angeles.
T
7. T/F Vatican II led to significant growth within the Catholic Church. F
8. T/F Fundamentalism was a broader label in the 1910s and 1920s than in the 1950s. T
9. T/F Despite Billy Graham’s popularity, the mainstream press paid him little attention. F
10. T/F Billy Graham was known for preaching a simple gospel message and therefore avoided politics. F
11. Which post-World War II religious trends did Billy Graham represent?
a. anticommunism b. the use of electronic media c. neoevangelicalism d. all of the above
12. Which minister was associated with New Thought and published The Power of Positive Thinking?
a. Norman Vincent Peale b. Billy Graham c. Robert Schuller d. none of the above
78
13. Anticommunist activists accused which of the following leaders of being communist sympathizers?
a. Norman Vincent Peale b. Fulton Sheen c. Martin Luther King Jr. d. Billy Graham
14. What percentage of Americans reported they were members of a religious congregation in the late 1950s?
a. 35 b. 65 c. 80 d. 95
15. Which was not a result of the Second Vatican Council?
a. affirmation of religious liberty b. authorizing mass in vernacular languages c. crackdown on abusive priests d. softened language toward non-Catholic Christians
16. Which group of traditional Protestants embraced the “fundamentals” of the faith while also wishing to engage with mainstream American culture?
a. fundamentalists b. neoevangelicals c. modernists d. none of the above
17. Who was not associated with the neoevangelicals?
a. Billy Graham b. Harold John Ockenga c. J. Elwin Wright d. Reinhold Niebuhr
18. A controversy about which topic erupted among neoevangelicals at Fuller Seminary?
a. fundamentalism and modernism b. inerrancy of Scripture c. women’s ordination d. all of the above
79 19. Carl Henry left Fuller Seminary to form which prominent magazine?
a. World Magazine b. Christianity Today c. The Christian Century d. Newsweek
20. Which president did Billy Graham have a pastoral relationship with? a. Eisenhower b. Nixon c. Clinton d. all of the Above
80 Chapter 12
1. T/F The Reconstruction era saw amendments to the Constitution that not only ended slavery but promised African Americans equal protection under the law. T
2. T/F The black church generally was reluctant to get involved in the social and political affairs of African Americans. F
3. T/F Black Christian women often represented the ground forces of campaigns for racial justice, although most civil rights leaders were men. T
4. T/F Martin Luther King, Jr. wrote his “Letter from Birmingham Jail” in an attempt to persuade members of the KKK to give up segregation. F
5. T/F Our Lady of Guadalupe was often used as a symbol in César Chávez’s agricultural workers movement. T
6. T/F The Supreme Court’s ruling in Everson v. Board of Education benefited parents of children in Catholics schools almost exclusively. T
7. T/F Maryland resident Madalyn Murray played a major role in trying to keep both prayer and Bible reading in public schools. F
8. T/F Radical theologian Harvey Cox suggested in his book The Secular City that Christianity itself was a major culprit behind secularization. T
9. T/F The culture war that Republicans waged against secularizing trends had at its core a belief that people needed to be born again through Christ. F
10. T/F The charismatic renewal and Jesus movements were closely associated with the rock or pop music of the counterculture. T
11. White pastors who did condemn lynching did it for this reason:
a. they saw it as racist b. they saw it as murder c. they saw it as lawlessness d. none of the above
12. This African American leader’s preferred civil rights strategy was to pass legislation and then sue segregationists who continued to break the law.
a. Martin Luther King, Jr. b. J.H. Jackson c. Malcolm X d. James Cone
81
13.The most prominent spokesman for the Nation of Islam in the 1960s was
a. Elijah Muhammad b. Wali Fard Muhammad c. Malcolm X d. Muhammad Ali
14. Theologian James Cone said that God himself was
a. black b. white c. oppressed d. female
15. The Abington School District v. Schempp decision ending school-sponsored Bible readings was notably welcomed by
a. Buddhists b. mainline Protestants c. Jehovah’s Witnesses d. Catholics
16. Which of the following was not a stipulation of the Lemon v. Kurtzman decision by the Supreme Court?
a. statutes must be just as patriotic as they are religious in function b. statutes must have a secular legislative purpose c. statutes must not be designed to aid or undermine religion d. statutes must avoid excessive government entanglement with religion
17. Charismatic renewal affected all but which of the following religious groups?
a. Catholics b. evangelicals c. mainline Protestants d. Jews
18. The Jesus movement flourished especially in which U.S. state?
a. New York b. Washington c. California d. Florida
82 19. Which of the following individuals would have supported the idea of “silent majority” that still believed in God, America, and biblical morality?
a. Bob Hope b. Muhammad Ali c. Madalyn Murray d. Mary Daly
20. The evangelical who popularized the term “secular humanism” was
a. Billy Graham b. Larry Norman c. Mary Daly d. Francis Schaeffer
83 Chapter 13
1. T/F Jimmy Carter was a Democrat and also an evangelical. T
2. T/F Southern Baptists immediately condemned Roe v. Wade. F
3. T/F Jerry Falwell’s Moral Majority welcomed evangelicals into the Republican Party. T
4. T/F Ronald Reagan was a devout Christian. F
5. T/F Phyllis Schlafly thought the ERA was fundamentally flawed. T
6. T/F The 2000 Southern Baptist Convention statement of beliefs stated that men and women
could both become pastors. F
7. T/F Albert Mohler and John Piper were both significant figures in the resurgence of Calvinist
theology. T
8. T/F The majority of Muslim immigrants to America were connected to jihadism. F
9. T/F The seeker-sensitive movement held that churches should be accessible to those who did not grow up in church. T
10. T/F In Edwards v. Aguillard, the Supreme Court determined that teaching creationism in schools established religion. T
11. In what magazine did Jimmy Carter confess “I’ve committed adultery in my heart many times”?
a. Playboy b. Time c. Christianity Today d. A Christian Century
12. In the early 1970s, what religious group was least likely to be pro-life?
a. Catholics b. African American Christians c. evangelicals d. all were equally pro-life
84
13. Who produced the 1979 film Whatever Happened to the Human Race?
a. Jimmy Carter b. Billy Graham c. C. Everett Koop d. Francis Schaeffer
14. Which of the following was not a major cause of the Moral Majority in the late 1970s and early 1980s?
a. supporting prayer in schools b. opposing abortion c. opposing same-sex marriage d. helping religious institutions maintain tax-exempt status
15. The Equal Rights Amendment argued for the equality of which group of people?
a. African Americans b. women c. evangelicals d. homosexuals
16. Which denomination experienced a major controversy over women’s roles in the church and home?
a. Presbyterian Church of America b. Assemblies of God c. the Catholic Church d. Southern Baptist Convention
17. Which denomination saw a significant decline in attendance and membership numbers in the late 20th century?
a. the United Methodist Church b. the Episcopal Church c. the Presbyterian Church (USA) d. all of the above
18. Many hispanic immigrants who were not Catholic became part of which kind of churches?
a. Pentecostal b. Baptist c. African American d. Methodist
85 19. In 2010, about half of churches with 10,000 members or more were influenced by what theological trend?
a. Calvinism b. prosperity gospel c. seeker-sensitive movement d. Pentecostalism
20. When did homeschooling become more popular in the United States?
a. 1970s b. 1980s c. 1990s d. none of the above
86 Chapter 14
1. T/F In the 1960s the Catholic Church continued to teach that married couples should not use artificial means to stop the conception of children. T
2. T/F Vietnamese immigrants to the United States were usually Buddhist or Catholic. T
3. T/F The growth of Pentecostalism among Latinos received more media attention than the Jesus movement in the 1960s and 1970s. F
4. T/F President George H.W. Bush was an evangelical. F
5. T/F Democrats fought against passage of the Religious Freedom Restoration Act of 1993. F
6. The Christian Coalition was formed by Ralph Reed with the support of Pat Robertson. T
7. T/F Timothy McVeigh, who committed the Oklahoma City Bombing in 1995, was himself a Branch Davidian. F
8. T/F Traditionalist Christian African Americans voted reliably for the Democratic Party in elections. T
9. T/F Bill Clinton grew up as a Baptist in Arkansas. T
10. T/F Al Gore completed a theology degree at Vanderbilt Divinity School in the early 1970s. F
11. Who of the following cooperated in the 1994 statement “Evangelicals and Catholics Together”?
a. John Paul II b. Billy Graham c. Anthony F.C. Wallace d. Richard John Neuhaus
12. This newspaper did prize-winning reporting on sexual abuse in the Catholic church:
a. New York Times b. San Francisco Chronicle c. Boston Globe d. Miami Herald
13. Hispanic Christian leader Samuel Rodriguez spoke at the inauguration of which U.S. president?
a. Ronald Reagan b. George H.W. Bush
87 c. Barack Obama d. Donald Trump
14. This African American leader sought the Democratic Party’s nomination for president in 1988:
a. Al Sharpton b. Jesse Jackson c. Tom Skinner d. Claude Brown
15. Which of the following does not describe Promise Keepers founder Bill McCartney?
a. he was a former Catholic b. he had struggled with alcoholism c. he had been caught with a male prostitute d. he had committed marital infidelity
16. Which conservative Christian leader co-wrote the Left Behind series of novels with Jerry Jenkins?
a. Tim LaHaye b. Jerry Falwell c. Gary Bauer d. Pat Robertson
17. Which federal agency confronted David Koresh and the Branch Davidians in 1993, setting off a seven-week siege?
a. CIA (Central Intelligence Agency) b. FBI (Federal Bureau of Investigation) c. ATF (Federal Bureau of Alcohol, Tobacco, and Firearms) d. United States Marshals Service
18. Jim Jones’s People’s Temple began as an offshoot of which Protestant denomination?
a. Presbyterians b. Disciples of Christ c. Church of Jesus Christ of Latter-Day Saints d. Southern Baptists
19. Who famously said at the 1992 GOP (Republican) convention that the culture war was a war for “the soul of America”?
a. George H.W. Bush b. Dick Gephardt
88 c. Pat Robertson d. Pat Buchanan
20. One of the defining issues in early twenty-first-century American religion was:
a. gay marriage b. the fear of Islamic terrorism c. the renewal of mainline Protestantism d. the death of Pope John Paul II in 2005
89 Midterm Exam
1. T/F Bartolomé de Las Casas advocated for the destruction of Native Americans. F 2. T/F Virginia was a colony influenced by the Church of England. T 3. T/F Quakers believed that God’s “Inward Light” lived within all people. T 4. T/F The theology of the Puritans was influenced by Reformers such as John Calvin. T 5. T/F Philadelphia served as a major religious hub between 1680 and 1710. T 6. T/F The relationship between Benjamin Franklin and Jonathan Edwards was marked by conflict and distrust. F 7. T/F Most Christians during the Great Awakening embraced infant baptism. T 8. T/F Religion was a major cause of the American Revolution. F 9. T/F The Declaration of Independence was theistic rather than explicitly Christian. T 10. T/F Slaveowners such as Thomas Jefferson often saw slavery as a "trap" for both blacks and whites. T 11. T/F Patrick Henry believed states should no longer fund Christian churches. F 12. T/F Prior to the Civil War, Christian African Americans commonly attended white-pastored churches. T 13. T/F Women were not often ordained as ministers in the early nineteenth century, although a number did preach. T 14. T/F The “Burned-Over-District” was the region in Utah where the Mormons settled when they moved west. F 15. T/F John Carroll was appointed Bishop of Baltimore in 1789, becoming America’s first Catholic bishop. T 16. T/F Alexander Hamilton was president of the American Bible Society in the 1820s. F 17. T/F In the mid-1800s it became increasingly common for Protestants to believe that Christians should not drink alcohol at all. T 18. T/ F Relations between Catholics and Protestants were amicable in the early nineteenth century. F 19. T/F Attending informal slave worship services was encouraged by many masters. F 20. T/F Both Christian and non-Christian African Americans sometimes held to folk religious traditions such as “conjure” and “hoodoo.” T 21. T/F Irish immigrants were largely Catholic. T 22. T/F Both pro and anti-slavery advocates claimed to have God on their side. T 23. T/F Very few denominations formally split over the slavery debate. F 24. T/F Southern Baptists evangelized hundreds of thousands of slaves in the years leading up to the war, though most left their white churches for black congregations after the war. T 25. T/F In the Second Inaugural Address, Abraham Lincoln blamed the South exclusively for the Civil War. F
26. Roughly how many tribes were already living in the future United States when Columbus arrived? a. 50+ b. 150+ c. 500+ d. 1000+
90 27. John Winthrop’s “Model of Christian Charity” featured which significant idea? a. the importance of converting the Native Americans to Christianity b. the Mayflower Compact c. the creation of a city on a hill d. the value of religious diversity
28. Which of the following groups did not have a majority presence in any colony? a. Quakers b. Puritans c. Catholics d. Baptists
29. Which of the following was NOT a contributing factor to the Great Awakening? a. a history of pietist movements in Europe b. concern about religious decline in the colonies c. desire to overthrow British rule in the colonies d. colonial wars against Native Americans, France, and Spain
30. Which of the following groups was opposed to the Great Awakening? a. “Old Lights” b. “New Lights” c. moderate evangelicals d. radical evangelicals
31. Baptists believed in the importance of which of the following: a. rejection of infant baptism b. rejection of the Catholic Church c. the importance of the New Testament d. all of the above
32. All of the following countries in the late 17th and early 18th centuries were Catholic except: a. France b. Spain c. England d. all of the above were Catholic
33. Which of the following was not a Christian Loyalist objection to the war Kidd cites? a. pacifist theological positions b. passages such as 1 Peter 2:17 c. the idea democracy was inherently anti-Christian d. fear that an imperial breakup would weaken the Anglican church
34. Americans were considered "hypocritical" by critics on which of the following issues? a. slavery b. religious freedom c. seeking independence from Britain
91 d. all of the above
35. Which amendment stipulated “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof”? a. First b. Second c. Third d. none of the above
36. Which leader founded the Shaker movement? a. Jemima Wilkinson b. Ann Lee c. Richard Allen d. none of the above
37. The revival at Cane Ridge was led by ministers from this denomination: a. Episcopalians b. Presbyterians c. Baptists d. Quakers
38. Many of the Founding Fathers of the United States adhered to this religious persuasion: a. Deism b. Calvinism c. Methodism d. Swedenborgianism
39. Which of these religious figures is not associated with premillennialism?
a. Harvey Cox b. Dwight Moody c. Billy Graham d. John Nelson Darby
40. This was the largest Christian group in America by 1850:
a. Methodists b. Congregationalists c. Catholics d. Mennonites
41. This was likely the most widely read publication of Jonathan Edwards:
a. Religious Affections b. The Freedom of the Will c. Life of David Brainerd
92 d. A Faithful Narrative of the Surprising Work of God
42. Which of the following was not a characteristic of college education in America before the 1830s?
a. it was widespread b. it was only for men c. it was dominated largely by Protestants d. a and b
43. African American Christians in the early 19th century attended which of the following types of churches: a. white-led churches b. independent black churches c. auxiliary congregations to white churches d. all of the above
44. Slave spirituals were significant for all of the following reasons except: a. they employed biblical narratives b. they drew on traditional African music and dance c. they reminded slaves to obey their masters d. they kept the hope of emancipation alive
45. French Catholicism had a significant presence in: a. Maryland b. New Mexico c. Louisiana d. all of the above
46. Southerners pointed to which of the following arguments to defend slavery? a. the “golden rule” b. the fact that the Bible never explicitly prohibited slavery c. Isaiah 28 d. all of the above
47. Which of the following antebellum leaders were anti-slavery? a. William Ellery Channing b. Charles Sumner c. John Quincy Adams d. all of the above
48. Which party was founded in the 1850s and based on anti-Catholic sentiment? a. “Know-Nothing” Party b. Whig Party c. Democratic Party
93 d. Populist Party
49. Which of the following did not claim to understand God’s reasoning for the Civil War? a. abolitionists b. secessionists c. African Americans d. none of the above
50. Which of the following is not a line from a famous Union marching song? a. His truth is marching on b. As He died to make men holy, let us die to make men free c. the year of jubilee has come to make slaves free d. In the beauty of the lilies Christ was born across the sea
94 Final Exam
1. T/F National parishes were Catholic congregations focused on serving one ethnic group. T 2. T/F Due to the earlier success of American Christian missionaries to China, most of the Chinese who immigrated to the U.S. were Christians. F 3. T/F Dwight Moody preached not only a traditional message of evangelical conversion but also the need for social reform. F 4. T/F American Protestants in the early 20th century universally opposed evolution. F 5. T/F Elizabeth Cady Stanton’s The Woman’s Bible argued that the Bible was ultimately good for women. F 6. T/F Reinhold Niebuhr and Martin Luther King Jr. were both influenced by the social gospel. T 7. T/F The Scopes Trial centered on whether evolution should be taught in public schools. T 8. T/F Anabaptist groups were strongly supportive of American involvement in World War I. F 9. T/F Missions, like many areas of official service in American Protestantism, was closed to women. F 10. T/F The Ku Klux Klan of the 1920s was anti-African American, but it was also concerned with preserving Protestant power and therefore targeted Catholics. T 11. T/F Billy Graham was the first minister in America to have his own television show. F 12. T/F The growth of suburbia had little impact on religion in the United States. F 13. T/F Vatican II led to significant growth within the Catholic Church. F 14. T/F Fundamentalism was a broader label in the 1910s and 1920s than in the 1950s. T 15. T/F The black church generally was reluctant to get involved in the social and political affairs of African Americans. F 16. T/F Our Lady of Guadalupe was often used as a symbol in César Chávez’s agricultural workers movement. T 17. T/F The charismatic renewal and Jesus movements were closely associated with the rock or pop music of the counterculture. T 18. T/F Jimmy Carter was a Democrat and also an evangelical. T 19. T/F The Supreme Court’s ruling in Everson v. Board of Education benefited parents of children in Catholics schools almost exclusively. T 20. T/F The 2000 Southern Baptist Convention statement of beliefs stated that men and women could both become pastors. F 21. T/F The seeker-sensitive movement held that churches should be accessible to those who did not grow up in church. T 22. T/F The majority of Muslim immigrants to America were connected to jihadism. F 23. T/F In the 1960s the Catholic Church continued to teach that married couples should not use artificial means to stop the conception of children. T 24. T/F President George H.W. Bush was an evangelical. F 25. T/F Traditionalist Christian African Americans voted reliably for the Democratic Party in elections. T
26. Some Catholics of this ethnic group grew frustrated with the church hierarchy and founded an entirely separate Catholic denomination in 1896:
a. Irish
95 b. Germans c. Italians d. Poles
27. Under President Ulysses S. Grant’s policy toward Native Americans, the U.S. Department of the Interior in 1871 gave administrative control of California’s missions to which Protestant denomination?
a. the Congregationalists b. the Methodists c. the Baptists d. the Presbyterians
28. A new Pentecostal denomination, the Church of God in Christ, was founded and led by members of which ethnic group?
a. African Americans b. Appalachian whites c. Hispanic Americans d. Native Americans
29. Which scholars promoted higher criticism as a lens through which to study the Bible? a. Friedrich Schleiermacher b. Charles Hodge c. David Strauss d. a and c
30. Which of the following was not named as one of the five “fundamentals” of Christianity? a. creationism b. Christ’s Virgin Birth c. inerrancy of Scripture d. Christ’s Bodily Resurrection
31. Nannie Helen Burroughs’s “three Bs” included all but: a. baptism b. bath c. Bible d. broom
32. People in this religious group seriously considered whether Kaiser Wilhelm, Germany’s leader, might be the Antichrist:
a. Amish b. Jews c. Fundamentalists d. Catholics
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33. Officials in this denomination pressured a missionary to South America, Willis Hoover, to leave the denomination because of his association with Pentecostalism:
a. the Methodist church b. the Church of God in Christ (COGIC) c. the Presbyterian church d. the Episcopal church
34. Which of the following individuals would have had a more positive view of the role of evangelism in foreign missions?
a. Jim Elliot b. Mohandas Gandhi c. Pearl Buck d. William Hocking
35. Which of the following opinions would Dorothy Day most likely not have supported in her Catholic Worker newspaper?
a. that Catholics should cooperate in interracial ministry b. that the problems of the Great Depression could be solved by restoring capitalism c. that the lives of common workers mattered more than business interests d. that the Catholic Church’s social encyclicals were correct in their assessments of labor conditions and capitalism
36. Which post-World War II religious trends did Billy Graham represent? a. anticommunism b. the use of electronic media c. neoevangelicalism d. all of the above
37. Anticommunist activists accused which of the following leaders of being communist sympathizers? a. Norman Vincent Peale b. Fulton Sheen c. Martin Luther King Jr. d. Billy Graham
38. A controversy about which topic erupted among neoevangelicals at Fuller Seminary? a. Fundamentalism and Modernism b. inerrancy of Scripture c. women’s ordination d. all of the above
39. White pastors who did condemn lynching did it for this reason:
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a. they saw it as racist b. they saw it as murder c. they saw it as lawlessness d. none of the above
40. The most prominent spokesman for the Nation of Islam in the 1960s was
a. Elijah Muhammad b. Wali Fard Muhammad c. Malcolm X d. Muhammad Ali
41. The Abington School District v. Schempp decision ending school-sponsored Bible readings was notably welcomed by
a. Buddhists b. mainline Protestants c. Jehovah’s Witnesses d. Catholics
42. Charismatic renewal affected all but which of the following religious groups?
a. Catholics b. evangelicals c. mainline Protestants d. Jews
43. The evangelical who popularized the term “secular humanism” was
a. Billy Graham b. Larry Norman c. Mary Daly d. Francis Schaeffer
44. In the early 1970s, what religious group was least likely to be pro-life? a. Catholics b. African American Christians c. Evangelicals d. all were equally pro-life
45. Which of the following was not a major cause of the Moral Majority in the late 1970s and early 1980s? a. supporting prayer in schools b. opposing abortion c. opposing same-sex marriage
98 d. helping religious institutions maintain tax-exempt status
46. Which denomination saw a significant decline in attendance and membership numbers in the late 20th century? a. the United Methodist Church b. the Episcopal Church c. the Presbyterian Church (USA) d. all of the above
47. This newspaper did prize-winning reporting on sexual abuse in the Catholic church:
a. New York Times b. San Francisco Chronicle c. Boston Globe d. Miami Herald
48. This African American leader sought the Democratic Party’s nomination for president in 1988:
a. Al Sharpton b. Jesse Jackson c. Tom Skinner d. Claude Brown
49. Which conservative Christian leader co-wrote the Left Behind series of novels with Jerry Jenkins?
a. Tim LaHaye b. Jerry Falwell c. Gary Bauer d. Pat Robertson
50. Jim Jones’s People’s Temple began as an offshoot of which Protestant denomination?
a. Presbyterians b. Disciples of Christ c. Church of Jesus Christ of Latter Day Saints d. Southern Baptists
99 Sample Syllabus T/Th • Week 1
⁃ T: Cover syllabus
⁃ Th: “Introduction”
• Week 2
⁃ Chapter 1 - “Religion in Early America”
⁃ T: Quiz 1 and Lecture
⁃ Th: Pedagogical Activities/Discussion
• Week 3
⁃ Chapter 2 - “Reviving American Faith”
⁃ T: Quiz 2 and Lecture
⁃ Th: Pedagogical Activities/Discussion
• Week 4
⁃ Chapter 3 - “Religion and the American Revolution”
⁃ T: Quiz 3 and Lecture
⁃ Th: Pedagogical Activities/Discussion
• Week 5
⁃ Chapter 4 - “The Era of the Second Great Awakening”
⁃ T: Quiz 4 and Lecture
⁃ Th: Pedagogical Activities/Discussion
• Week 6
⁃ Chapter 5 - “Global and Domestic Missions”
⁃ T: Quiz 5 and Lecture
⁃ Th: Pedagogical Activities/Discussion
100 • Week 7
⁃ Chapter 6 - “Slave Religion and Manifest Destiny”
⁃ T: Quiz 6 and Lecture
⁃ Th: Pedagogical Activities/Discussion
• Week 8
⁃ Chapter 7 - “The Slavery Controversy and the Civil War”
⁃ T: Quiz 7 and Lecture
⁃ Th: Pedagogical Activities/Discussion
• Week 9
⁃ T: Review for Midterm
⁃ Th: Midterm Exam
• Week 10
⁃ Chapter 8 - “Immigration and Religious Diversity”
⁃ T: Quiz 8 and Lecture
⁃ Th: Pedagogical Activities/Discussion
• Week 11
⁃ Chapter 9 - “Evolution, Biblical Criticism, and Fundamentalism”
⁃ T: Quiz 9 and Lecture
⁃ Th: Pedagogical Activities/Discussion
• Week 12
⁃ Chapter 10 - “The Religious Challenges of the World Wars”
⁃ T: Quiz 10 and Lecture
⁃ Th: Pedagogical Activities/Discussion
101 • Week 13
⁃ Chapter 11 - “Civil Religion and the Cold War”
⁃ T: Quiz 11 and Lecture
⁃ Th: Pedagogical Activities/Discussion
• Week 14
⁃ Chapter 12 - “Civil Rights and Church-State Controversy”
⁃ T: Quiz 12 and Lecture
⁃ Th: Pedagogical Activities/Discussion
• Week 15
⁃ Chapter 13 - “The Christian Right and the Changing Face of American Religion”
⁃ T: Quiz 13 and Lecture
⁃ Th: Pedagogical Activities/Discussion
• Week 16
⁃ Chapter 14 - “Immigration, Religious Diversity, and the Culture Wars”
⁃ T: Quiz 14, Lecture and Discussion
⁃ Th: Final Exam
102