Last semester, I had students review Divided By Faith: Evangelical Religion and the Problem of Race in America, by Michael Emerson and Christian Smith. For those unfamiliar with this book, the authors make two general claims: America is a racialized society. White evangelical Protestants are unwitting proponents of racialization.
Then & Now
Religious historians take on the present
A new pope arrives in the United States. Expectations are high for this different type of papacy that brings fresh air from a land that has never given Catholicism a pope before. He comes to America as a media star, having energized not only Catholics, but many of other faiths or even no faith at all. His charisma and direct contact with people in the pews contrast starkly with the remoteness and intellectualism of his predecessor as pope. Catholicism has been in the doldrums for more than a decade, but his unexpected election has sparked excitement and curiosity. He gives voice to many who haven't been heard and have been yearning for leadership.
“Is there a back door out of hell?” I asked the students seated across the table from me. The question hung there for a minute as they considered it. If they said yes, what would that mean about how they had always thought about hell? If they said no, what would that mean about how they had always thought about God? In fall 2014, I had the opportunity to teach Contemporary Religious Thought.
“Tell me what a feminist looks like,” the woman at the microphone chanted. Obediently and enthusiastically, we responded, “This is what a feminist looks like.” It was a beautiful, if chilly, April afternoon, and several hundred students, faculty members, and administrators had gathered in front of the University of Mary Washington’s administration building to mourn the murder of Grace Rebecca Mann and celebrate her life.
Brooks School, where I teach, is a traditional elite New England boarding school with roots in the Episcopal tradition. Founded in 1926 and named after Phillips Brooks, a well-regarded Episcopal bishop of Massachusetts, the school defies tradition as it seeks to diversify its faculty and student body. This diversity extends to its spiritual life. Its faculty represents a collection of bright, dedicated, and hardworking people. Like many academic institutions, Brooks began as a single-sex male school, and was slow to become co-educational, which transpired in 1979. New England boarding schools have long held a certain mystique among the American populace, a mystique found in films such as Dead Poets Society and in books such as John Knowles's A Separate Peace.
There are some advantages to teaching online. Often instructors complain that the online format robs them of give-and-take moments with students. But given the current size of many history survey sections—50, 90, 300, even 500 people—how realistic is it to expect those real-time opportunities for conversation? Online threaded discussions are often more substantive, inclusive, and productive than the traditional classroom format.
Many, perhaps most, readers of Then and Now teach in one context or another. The responsibility, joy, and challenge of teaching is paradoxical: it is a complex exercise, and yet the task is simple. Is teaching a calling? Can one learn to be a great teacher, or is teaching a gift with which someone is born? What is the future of teaching, particularly in higher-ed settings? How do we teach students to love mercy, act justly, and walk humbly with their God?
In the 1990s the U.S. Supreme Court decided a handful of religious liberty cases on the basis of the First Amendment’s free speech clause. The most significant of these was Rosenberger v. University of Virginia (1995). In that case, the University of Virginia had denied funding to a religious student publication called Wide Awake. The case began with a focus on the establishment clause, and it might have been based on the free exercise of religion—but it ended up being about free speech.
On June 28 a handful of fundamentalist hecklers from the Church of Wells disrupted services at Joel Osteen’s Lakewood Church. As reported in national and local media outlets, security removed the activists after they shouted at the popular preacher and they were arrested. While that June Sunday was not the first time the Wells hecklers visited Lakewood, it represented a bold and memorable confrontation with America’s smiling pastor. It is easy to dismiss the Wells hecklers as fundamentalist partisans whose messages appeal to a small number of like-minded followers.
It’s a kind of parlor game in some circles. Rattle off various misperceptions about what the Bible says.
Last month, The Atlantic published an online piece by staff writer Megan Garber, “How Comedians Became Public Intellectuals.” The article documented how comedy today in both its standup and situational genres is expanding beyond its minutiae focus of the 1990s in favor of a harder-hitting, message-based style evident in the work of Jon Stewart, Stephen Colbert, and Amy Schumer.
A few years after Howard Stephens started providing abortions, he became the target of local anti-abortion protesters. They picketed his home on weekends, distributed leaflets around his neighborhood calling him a murderer, followed his moves around town, and sent hate mail to his son. Perhaps most concerning, the protesters picketed Howard’s church twice.
Helpful articles addressing the terrorist attack at Emanuel AME Church last week have appeared in a number of outlets, some offering superb analysis. One question concerning the context of violence in church in particular, and persecution in general, is what commonalities exist between the experiences of persecuted groups.
The anticipated publication on Thursday of Laudato Si’, Pope Francis’s encyclical on the environment, has American conservative Protestants up in arms. Firmly grounded in Catholic teachings on social justice, the encyclical is the culmination of half a century of Catholic thinking on the environment. Why then do American conservative evangelicals so adamantly oppose environmentalism? Since the environmental movement’s peak in the 1970s, evangelicals have pilloried environmentalists and cast doubt on problems like global warming.
In his recent biography of Billy Graham, Grant Wacker nicknamed the Baptist preacher “America’s pastor.” Owing to a prolific career that began in 1949 and has now spanned nearly 70 years, which saw him as the spiritual advisor to multiple U.S. presidents, the moniker is arguably fitting. Graham began his career at a pivotal time in American history, as Cold War anxieties pitted American piety against “godless communists.”