This chapter traces the complex legacies of multiple religious traditions, including Christianity, Islam, and syncretistic spirituality, as they inform utopian strands of twentieth- and twenty-first-century American fiction, including the miraculous realism of Toni Morrison, the lyrical historicism of Marilynne Robinson, and the religiously themed science fiction of James Blish and G. Willow Wilson. Apocalyptic concepts, with a strong emphasis on transformative and liberatory possibility, are a recurrent element of these narratives.  The term “spirituality” itself is ambiguous, particularly in a national context in which religion has been a source of both oppression and hope. The chapter draws on postsecular critiques of literature and culture that, in John McClure’s terms, indicate “a mode of being and seeing that is at once critical of secular constructions of reality and of dogmatic religion.” It argues that skeptical perspectives do not necessarily militate against the aesthetic and ethical potential of theologically oriented utopian fiction.

Ways of Living Religion provides a philosophical analysis of different types of religious experience – ascetic, liturgical, monastic, mystical, devotional, compassionate, fundamentalist – that focuses on the lived experience of religion rather than reducing it to mere statements of belief or doctrine. Using phenomenology, Christina M. Gschwandtner distinguishes between different kinds of religious experiences by examining their central characteristics and defining features, as well as showing their continuity with human experience more broadly. The book is the first philosophical examination of several of these types, thus breaking new ground in philosophical thinking about religion. It is neither a confessional treatment nor a reduction of the lived experience to psychological or sociological phenomena. While Gschwandtner’s treatment focuses on Christian forms of expression of these different types, it opens the path to broader examinations of ways of living religion that might enable scholars to give a more nuanced account of their similarities and differences.

By 1660 the number of common criminals hanged in England had fallen dramatically: but England still executed far more people than other European states. That practice was sustained in part, in the minds of England’s urbane peoples, by a time-honoured perception of crime as a moral failing akin to others, albeit of far greater social consequence. By the third quarter of the eighteenth century, however, that vision was being eroded by two cultural transformations. First, a more worldly (secular) vision bred impatience with the idea that the most lasting and certain punishment of serious crime must be left to God’s Last Judgment rather than achieved in the here and now. Such views were reinforced, secondly, by a new culture of feeling, which inspired not only distaste for the physical and emotional sufferings inflicted upon serious criminals, but also (contrarily) greater anxiety about the threat of their crimes.

Chapter 13 analyses how profound socio-demographic changes in America have contributed to a shift from the faith-driven culture wars of the twentieth century to a more secular identity politics between liberal cosmopolitans and populist communitarians in the twenty-first century. This trend appears closely linked to the rapid decline of American Christianity, which along with globalisation, individualisation and rapid ethnic change has led to an identity crisis in parts of the white working class. Given the relative unresponsiveness of the traditional party system to this development, Donald Trump succeeded in capitalising on this crisis of identity through a ‘hostile takeover’ of the GOP by the alt-right, and a gradual ‘Europeanisation’ of the American right, which shifted from a faith-based social conservativism to a more identitarian and populist white identity politics.

Given the Trump administration’s ambiguous approach to religion discussed in the previous chapter, Chapter 15 explores how American Christians have reacted to it. It finds that although there initially appeared to be a certain level of religious immunity among practicing Christians against Trumpism, this religious ‘vaccination effect’ against national populism has since diminished and even reversed to the extent that, unlike in Europe, American Christians have become one of the populist right’s most loyal constituencies. American Christians’ ‘conversion’ to Trump appears, however, to be less the result of a shift in their attitudes than of supply-side factors. Specifically, a perceived lack of political alternatives as well as the inability and unwillingness of Christian leaders to publicly speak out against Trumpism seem to have contributed to this development.

Beginning in the immediate post-WWII moment and carrying on to the present, international law’s Human Rights and Development missions mirror the US Evangelical ethos that emerged and gained traction at a similar pace. Making no causal claims, this Chapter focuses less on the UDHR’s expressions of monotheistic beliefs and more on the actors and ethos that informed those expressions. Specifically, it explores how legal communicative strategies and ideas used by human rights and development champions parallel those deployed at the same time by dominant US Evangelical leaders. The communicative strategies, inter alia, recall the desperate straits of the ‘unsaved’ other, present information as good news (gospel) and as truth, appeal to Messianic notions of history, and offer salvationist promises to transform afflicted lives. And the parallels form some of the many rationalizing forces that can be viewed as an expression of quasi-religious faith in American approaches to social and economic governance, and a call for those approaches to be internationalized. Like the Kingdom of God, this faith must be true for everyone to be true for anyone, and truth knows no borders. In other words, it is international law as evangelism.

This essay emphasizes the centrality of evangelical women poets to the culture and development of early American poetics (including hymnody), which had lasting effects well into the nineteenth century. It makes three related claims. First, early evangelical poetry was a capacious lived literature that constituted one of the major aesthetic developments of the eighteenth century. Second, one of the momentous outgrowths of this eighteenth-century experiential Christian poetics was an early form of the Poetess, a trope scholars predominantly discuss as a nineteenth-century cultural form. And third, recognizing this longer development of the evangelical poetess resituates Phillis Wheatley Peters’ poetics within an antiwhite supremacist tradition produced by free and enslaved Black people. The essay argues for the necessity of broader and deeper engagement with various eighteenth-century religious poetics in order to braid them back together with the social forms and histories within which they arose and remained entangled.

The Reformed tradition, from the beginning, systematically refashioned medieval Catholicism according to what it believed to be the pattern laid out in the Bible and the early church. Reformed Christians saw Scripture as a comprehensive manual for Christian faith with relevance for political and social issues as well as strictly theological ones. Compared to other Christian traditions, they gave the Old Testament more direct relevance to life in Christian community and spoke of the entire sweep of salvation history as the story of one people of God – heirs of the same promises, subject to the same judgments. This habit powerfully influenced not only the theology of American Protestantism, but Americans’ sense of their identity as a nation. The polarity between the desire for “more light” and confessional Reformed orthodoxy defines the space in which all versions of Reformed Protestantism exist.

Protestants have played a role in shaping the political ideology of every major party in the United States and in formulating nearly every major public policy. Most American Protestants have believed that the US government should not create a religious establishment or endorse one religious denomination or sect to the exclusion of others; they have been suspicious of any religious organization’s attempt to control the minds or votes of its followers and impose its religious principles on others through public law; and they have also generally seen political activity as a moral enterprise, governed by broadly shared (Protestant-inspired) norms. These tenets of political behavior are so deeply engrained in the nation’s consciousness that their appeal has extended well beyond Protestant circles. But as uncontroversial as most of these tenets might seem to Americans today, their development was a contested part of the nation’s history.

This chapter explores the shifting landscape of American Protestantism and its relationship to American culture from the 1960s to the early twenty-first century, focusing on such major themes as membership decline in mainline denominations, the growth and influence of evangelicalism, the use and impact of television and other forms of mass media, responses to political and social turmoil, debates over marriage and sexuality, and the rise of non-denominational evangelicalism and megachurches.