American Christianity : the continuing revolution by Stephen Cox

By Stephen Cox

Christianity takes an spectacular number of types in the US, from church buildings that cherish conventional modes of worship to evangelical church buildings and fellowships, Pentecostal church buildings, social-action church buildings, megachurches, and apocalyptic churches—congregations ministering to believers of various ethnicities, social periods, and sexual orientations. neither is this variety a up to date phenomenon, regardless of many americans' nostalgia for an undeviating "faith of our fathers" within the days of yore. fairly, as Stephen Cox argues during this thought-provoking booklet, American Christianity is a revolution that's regularly taking place, and continuously must occur. The old-time faith regularly should be made new, and that's what americans were doing all through their history.

American Christianity is an interesting booklet, vast ranging and good knowledgeable, involved with the residing fact of America's different traditions and with the spectacular ways that they've got constructed. Radical and unpredictable switch, Cox argues, is without doubt one of the few responsible beneficial properties of Christianity in the USA. He explores how either the Catholic Church and the mainline Protestant church buildings have advanced in ways in which may cause them to appear alien to their adherents in prior centuries. He strains the increase of uniquely American hobbies, from the Mormons to the Seventh-day Adventists and Jehovah's Witnesses, and brings to existence the vibrant personalities—Aimee Semple McPherson, Billy Sunday, and lots of others—who have taken the gospel to the hundreds. He sheds new mild on such matters as American Christians' extreme yet continuously altering political involvements, their arguable revisions within the variety and substance of worship, and their persistent expectation that God is set to intrude conclusively in human lifestyles. announcing that "a church that does not promise new beginnings can by no means prosper in America," Cox demonstrates that American Christianity has to be obvious now not as a sociological phenomenon yet because the ever-changing tale of person humans looking their very own connections with God, continually reinventing their faith, making it extra unstable, extra colourful, and extra fascinating.

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Some of their institutions extended themselves around the world—the denominations now known as the Seventh-day Adventists, Grace Communion International, and Jehovah’s Witnesses. Like someone prospecting for a precious substance without knowing exactly where it might be found, Miller had discovered a hidden propensity for religious experience, a readiness for religious involvement that ran far and deep in the American people. This vein of readiness was nothing as visible as a field of corn. It was nothing as predictable as the return of spring.

The success of these movements implied that it wasn’t only grace but also human measures— evangelism, revival meetings, and preaching and praying designed to induce conversion—that led people to decide for Christ. Conflicts about these measures and the assumptions behind them prompted bitter divisions between Calvinist and Free Will Baptists; Old Light and New Light Congregationalists; Old Side and New Side, then Old School and New School Presbyterians. The result was shattered congregations, expulsions of clergy from their pulpits, charges and countercharges in the public press, and the warfare of rival ministerial associations and colleges (Yale advocating the traditionalists, and Princeton, the renegades).

They are all members of the same church, whose growth or shrinkage can be “explained” by reference to any or all of the tendencies they represent. 11 Finke and Stark identify some prominent features of growing churches—the distinctive messages, the challenging demands. But they aren’t able to say as much about the challenges that become too challenging. Jehovah’s Witnesses are one of America’s most demanding denominations. 12 At the other extreme there is the standing problem of the mainstream denominations.

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