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Preface 1 Not God Bless America, God Damn America: Black Notes Preface 1. Trinity United Church of Christ’s self-identity honors a history of strug- gle by blacks whose ability to engage in contextual biblical exegesis that gave voice to particularities that distinguished slaveholding religion from a nascent form of liberation theology in the United States. For information on the Black Value System that informs Trinity’s collective sense of a people who believe that God meets us in the particularity of our situation, see http://www.trinitychicago.org/index.php?option=com _content&task=view&id=114 (accessed September 22, 2013). 2. Kelly Brown Douglas describes white culture as a pathology that under- girds normative constructions in the United States. See Sexuality and the Black Church: A Womanist Perspective (Maryknoll, NY: Orbis, 1999). 3. Regina Wang, “Billy Graham No Longer Thinks Mormonism Is a Cult,” http://newsfeed.time.com/2012/10/19/billy-graham-no-longer- thinks- mormonism-is-a-cult/ (accessed October 4, 2013). 4. Philip Rucker, “Mitt Romney Opens Up about Mormonism,” http: //www.washingtonpost.com/blogs/post-politics/wp/2013/04/30/mitt- romney-opens-up-about-mormonism/ (accessed October 4, 2013). 5. Donald L. Ashton, “Mormon Doctrine What’s Official, and What Isn’t?” http://www.staylds.com/docs/WhatIsOfficialMormonDoctrine. html (accessed October 4, 2013). 1 Not God Bless America, God Damn America: Black Rhetorical Performance and Patriotic Idealism 1. Helen T. Gray, “A Prophet in His Own Land,” The Kansas City Star, March 29, 2008, E14 and E12. 2. Alan Geyer, “Patriotism,” in The Westminster Dictionary of Christian Ethics, James F. Childress and John Macquarrie, ed. (Philadelphia: Westminster, 1986), 452. 156 Notes 3. See, for example, Toby Harnden, “Does White America Hate Obama?” The Daily Telegraph (London), September 17, 2009; Stanley Kurtz, “‘Context’ You Say?” National Review, May 19, 2008; Marty Wiseman, “We May no Longer Avoid the Race Issue, So Let’s Talk,” Mississippi Business Journal, March 31–April 6, 2008; and Transcript of then Senator Barack Obama’s March 18, 2008, Speech, http://www.npr.org /templates/story/story.php?storyId=88478467 (accessed April 1, 2013). 4. For additional information on discourse analysis, see Norman Fairclough, Analysing Discourse: Textual Analysis for Social Research (London: Routledge, 2003); Carmen Rosa Caldas-Coulthard and Malcolm Coulthard, eds., Texts and Practices: Readings in Critical Discourse Analysis (London: Routledge, 1996); Bethan Benwell and Elizabeth Stokoe, Discourse and Identity (Edinburgh: Edinburgh University Press, 2006); Mary Talbot, Media Discourse: Representation and Interaction (Edinburgh: Edinburgh University Press, 2007); Mary Christine Banwart, “Constructing Images in Presidential Primaries: An Analysis of Discourse Strategies in the Dole and Bush Iowa Straw Poll Speeches.” Argumentation and Advocacy 43, no. 2 (2006). 5. Geyer, “Patriotism,” 452. 6. Edward S. Herman, professor emeritus of finance at the Wharton School of Business, and David Peterson, a Chicago-based independent journalist and researcher analyze statistical data to examine media’s pattern with coverage of Wright and minimum attention given to views of Caucasian pastors during the 2008 presidential campaign. See “Jeremiah Wright in the Propaganda System.” Monthly Review 60, no. 04 (September 2008), http://www.monthlyreview.org/080901herman-peterson.php (accessed June 29, 2013). 7. Geyer, “Patriotism,” 452. 8. W. E. B. Du Bois, The Negro Church, with an Introduction by Alton B. Pollard II (Eugene, OR: Cascade, 2011). 9. Du Bois, The Negro Church, 12. 10. In addition to Du Bois, see Susanna Delfino and Michele Gillespie, eds., Neither Lady nor Slave: Working Women of the Old South (Chapel Hill, NC: University of North Carolina Press, 2002); Charles F. Irons, The Origins of Proslavery Christianity: White and Black Evangelicals in Colonial and Antebellum Virginia (Chapel Hill, NC: University of North Carolina Press, 2008); Lester B. Scherer, Slavery and the Churches in Early America, 1619–1819 (Grand Rapids, MI: William B. Eerdmans Publishing, 1975). 11. For a description of religious experience of slaves, see Albert J. Raboteau, Slave Religion: The “Invisible Institution” in the Antebellum South (New York: Oxford University Press, 2004). 12. Walter Brueggemann, “Biblical Authority,” Moral Issues & Christian Responses, 8th edition, Patricia Beattie Jung and L. Shannon Jung, ed. (Minneapolis, MN: Fortress, 2012). Notes 157 13. For a brief description see Anne H. Pinn and Anthony B. Pinn, Introduction to Black Church History (Minneapolis, MN: Fortress, 2001). 14. For information on Gilbert Tennent, see Dennis Barone, “James Logan and Gilbert Tennent: Enlightened Classicist Versus Awakened Evangelist.” Early American Literature, 21 (1986): 103–117; Milton J. Coalter, Jr., “The Radical Pietism of Count Nicholas Zinzendorf as a Conservative Influence on the Awakener, Gilbert Tennent.” Church History, 49 (1980): 35–46 and Gilbert Tennent, Son of Thunder: A Case Study of Continental Pietism’s Impact on the First Great Awakening in the Middle Colonies (Westport, CT: Greenwood Press, 1986); Janet F. Fishburn, “Gilbert Tennent, Established “Dissenter.”” Church History 63 (1994): 31–49. 15. Fishburn, “Gilbert Tennent, Established “Dissenter,”” 36. 16. Barone, “James Logan and Gilbert Tennent,” 103–117. 17. Ibid., 106 and 109. 18. Julius H. Rubin, Religious Melancholy and Protestant Experience in America (New York: Oxford University Press, 1994), 91. 19. See Barone, “James Logan and Gilbert Tennent”; Coalter, “The Radical Pietism of Count Nicholas Zinzendorf”; and Fishburn, “Gilbert Tennent, Established “Dissenter.”” 20. Barone, “James Logan and Gilbert Tennent,” 111. 21. Ibid., 111. 22. Ibid. 23. Ibid. 24. Ibid. 25. Fishburn, “Gilbert Tennent, Established “Dissenter,”” 49. 26. Ibid., 40. 27. See Barone, “James Logan and Gilbert Tennent”; Coalter, “The Radical Pietism of Count Nicholas Zinzendorf”; and Fishburn, “Gilbert Tennent, Established “Dissenter.”” 28. For information on Charles Grandison Finney, see Frank Grenville Beardsley, A Mighty Winner of Souls: Charles G. Finney a Study in Evangelism (New York, NY: American Tract Society, 1937); David B. Chesebrough, Charles G. Finney: Revivalistic Rhetoric (Westport, CT: Greenwood Press, 2001); Keith J. Hardman, Charles Grandison Finney, 1792–1875: Revivalist and Reformer (Syracuse, NY: Syracuse University Press, 1987); William G. McLoughlin, ed., Lectures on Revivals of Religion by Charles Grandison Finney (Cambridge, MA: The Belknap Press of Harvard University Press, 1960); William G. McLoughlin, “Charles Grandison Finney: The Revivalist as Culture Hero.” Journal of American Culture 5, no 2(Summer 1983): 80–90; Marianne Perciaccante, Calling Down Fire: Charles Grandison Finney and Revivalism in Jefferson County, New York, 1800–1840 (Albany, NY: State University of New York Press, 2003). 158 Notes 29. For information on Dwight Lyman Moody, see Bruce J. Evensen, God’s Man for the Gilded Age: D. L. Moody and the Rise of Modern Mass Evangelism (New York, NY: Oxford University Press, 2003); James F. Findlay Jr., Dwight L. Moody: American Evangelists 1837–1899 (Chicago, IL: The University of Chicago Press, 1969); H. M. Wharton, A Month with Moody: His Work and Workers (Baltimore: Wharton & Barron Publishing Co., 1893). 30. For an analysis of Finney’s evangelistic approach, see Edwin S. Gustad, “Charles Grandison Finney: Revivalism.” Mid-Stream 8, no 3 (Spring 1969): 80–91. 31. See William G. McLoughlin, “Charles Grandison Finney: The Revivalist as Culture Hero.” Journal of American Culture 5, no 2 (Summer 1983): 80–90. 32. See Beardsley, A Mighty Winner of Souls; Chesebrough, Charles G. Finney; Hardman, Charles Grandison Finney, 1792–1875; McLoughlin, “Charles Grandison Finney”; and Perciaccante, Calling Down Fire. 33. See Ethan Acres, “Toup Dreams.” Art Issues 59 (September/October 1999): 33–39; David W. Bebbington, “How Moody Changed Revivalism.” Christian History 9, no. 1 (1990): 22–25; Bruce J. Evensen, “‘The Greatest Day That Our City Has Ever Seen’: Moody, Medill, and Chicago’s Gilded Age Revival.” Journal of Media & Religion 1, no. 4 (2002): 231–249. 34. See Bruce J. Evensen, ““Expecting a Blessing of Unusual Magnitude”: Moody, Mass Media, and Gilded Age Revival.” Journalism History 24, no. 1 (Spring 1998): 26–36; “‘It is a Marvel to Many People’: Dwight L. Moody, Mass Media, and the New England Revival of 1877.” New England Quarterly 72, no. 2 (June 1999): 251–274; and ““Saucepan Journalism” in an Age of Indifference: Moody, Beecher, and Brooklyn’s Gilded Press.” Journalism History 27, no. 4 (Winter 2001/2002):165– 177. Timothy George, “Why We Still Need Moody.” Christianity Today 43, no. 14 (December 6, 1999): 66–68. 35. See David Mass, “The Life & Times of D. L. Moody.” in Christian History 9, no. 1 (1990): 5–11. 36. See Evensen, It is a Marvel to Many People; Findlay, Dwight L. Moody; and Wharton, A Month with Moody. 37. For a regional example see Douglas Firth Anderson, “San Francisco Evangelicalism, Regional Religious Identity, and the Revivals of D L Moody.” Fides et Historia 15, no. 2 (Spring/Summer 1983): 44–66. 38. See Beardsley, A Mighty Winner of Souls; Chesebrough, Charles G. Finney; Hardman, Charles Grandison Finney, 1792–1875; McLoughlin, “Charles Grandison Finney”; and Perciaccante, Calling Down Fire. 39. For information on Henry Ward Beecher, see Lyman Abbott, Henry Ward Beecher (Charleston, SC: Nabu Press, 2010); Debby Applegate, The Most Famous Man in America: The Biography of
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