Nathan Hatch has been noted as one of the most influential scholars in the study of the history of religion in America. Nathan was born in raised in Columbia, South Carolina. Records show that Hatch graduated Wheaton college summa cum laude and then advanced with his masters and doctoral degrees from Washington university in St. Louis. Hatch also served as an associate dean at Notre Dame’s College of Arts and letters. It was there that he instituted and directed the institute of scholarship in the liberal arts that involved many changes. Because of the many awards he won, hatch was then pronounced vice president for graduate studies and research in 1989. May it be known that he became the third person to hold that position since its establishment …show more content…
In fact, according to sources, “The Democratization of American Christianity, published by Yale University Press in 1989, garnered three awards. These included the 1989 Albert Outler Prize in Ecumenical Church History and the 1990 John Hope Franklin Prize as the best book in American studies.” Professor Gordon Wood of Brown University called it "the best book on religion in the early Republic that has ever been written"; In a survey of 2,000 historians and sociologists it was also chosen as one of the two most important books when learning American religion.
Summary of Contents
The Democratization of American Christianity, by Nathan Hatch, was written to expound in depth the recounting of the five major mass movements of the nineteenth century. Nathan Hatch has been noted as one of the most influential scholars in the study of the history of religion in America. In his book, he profoundly writes to his readers to clarify how “The wave of popular religious movements that broke upon the United States, in the half century after independence did more to Christianize America than
…show more content…
He uses this point to support his central claim by delineating three distinct features within the American society. These include fervor for religion, a continued prominence of populist religious leaders, and the vitality of mass democratic movements which characteristically reflect the leaders of the nineteenth century. Hatch states, “studies show that two out of three adults in American still maintain fairly strong religious beliefs” (210). The same was said to be true in that era. Despite the nature and culture of the religious wars and mass movements, Americans as they do today, claimed
Harry S. Stout is the Jonathan Edwards Professor of American Christianity and Professor of History and Religious Studies at Yale University, and is also an author. He received his B.A. from Calvin College, M.A. from Kent State University, and Ph.D. from Kent State University. Professor Stout is the author of several books, including The New England Soul, a Pulitzer Prize finalist for history; The Divine Dramatist: George Whitefield and the Rise of Modern Evangelicalism, which received a Pulitzer Prize nomination for biography as well as the Critic's Award for History in 1991; Dictionary of Christianity in America (of which he was co-editor), which received the Book of the Year Award from Christianity Today in 1990; A Religious History of America (coauthor with Nathan Hatch); and Readings in American Religious History (co-edited with Jon Butler). He most recently contributed to and co-edited Religion in the American Civil War and is currently writing a moral history of the American Civil War. He is also co-editing Religion in American Life, a seventeen-volume study of the impact of religion on American history for adolescent readers and public schools (with Jon Butler). He is general editor of both The Works of Jonathan Edwards and the "Religion in America" series for Oxford University Press. He has written articles for the Journal of Social History, Journal of American Studies, Journal of American History, Theological Education, Computers and the Humanities, and Christian Scholar's Review. He is a contributor to the Concise Encyclopedia of Preaching, Biographical Dictionary of Christian Missions, and the Reader's Encyclopedia of the American West.
By 1763, although some colonies still maintained established churches, other colonies had accomplished a virtual revolution for religious toleration and separation of church and state. The Anglican Church was the only established denomination in England. In contrast, the colonies supported a great variety of churches. The largest were the Congregationalist, Anglican, and German churches, but many smaller denominations could be found through the colonies. In addition to this, a high percentage of Americans didn’t belong to any church. These differences could be attributed to the fact that many of the Europeans who immigrated to America didn’t fit in to or agree with the churches in their homelands.
Roof, Wade Clark. "Contemporary Conflicts: Tradition vs. Transformation." Contemporary American Religion. Vol. 1. New York: Macmillan Reference USA, 2000. 226-27. Print.
Robert Laurence Moore has written a delightful, enlightening, and provocative survey of American church history centered around the theme of "mixing" the "sacred" with the "secular" and vice versa. The major points of conversation covered include the polarization caused by the public display of religious symbols, the important contribution that women and Africans have made to the American religious mosaic, the harmony and friction that has existed between science and religion, the impact of immigration on religious pluralism, and the twin push toward the union and separation of religion and politics.
The Second Great Awaking consisted of new applications of religion that deviated from rationalism, which sparked promotion of democracy and freedom. The message of salvation rather than condemnation was evident in this movement as spoken by Charles G. Finney. He sought to remove sin from reformed churches and organize sinners to unity and freedom (Doc B). This practice showed the crucial democrati...
Religion of the protestant church was an important factor in the pre-war timeline culture. The Second great awakening, which occurred in the 19th century, greatly impacted American society. This new point of view in terms and matters of faith led northerners to cherish the theory of Christian perfection, a theory that in fact was applied to society in an attempt to eliminate social imperfection. On the other hand, southerners reacted by cherishing a faith of personal piety, which focused mainly on a reading of the Bible; however, it expressed very little concern in addressing society’s problems.1
Gaustad, Edwin S. The Religious History of America: The Heart of the American Story from Colonial Times to Today. N.p.: HarperOne, 2004. Print.
With sounds of youthful laughter, conversations about the students’ weekends, and the shuffling of college ruled paper; students file into their classrooms and find their seats on a typical Monday morning. As the announcements travel throughout the school’s intercoms, the usual “Please stand for the Pledge of Allegiance” becomes no longer usual but rather puzzling to some students. “I pledge allegiance to the flag of the United States of America, and to the republic for which it stands, indivisible, with liberty, and justice for all.” Confusion passes through some of the student’s minds. With the reoccurrence of “God” in the backdrop of American life, the relationship between church and state has become of little to no matter for American citizens just as it has with American students. While congress makes no law respecting an establishment of religion, the term “freedom of religion” presents itself to no longer be the definition of “free”, while also having its effects on debates today. According to Burt Rieff, in Conflicting Rights and Religious Liberty, “Parents, school officials, politicians, and religious leaders entered the battle over defining the relationship between church and state, transforming constitutional issues into political, religious, and cultural debates” (Rieff). Throughout the 20th century, many have forgotten the meaning of religion and what its effects are on the people of today. With the nonconformist society in today’s culture, religion has placed itself in a category of insignificance. With the many controversies of the world, religion is at a stand still, and is proven to not be as important as it was in the past. Though the United States government is based on separation of church and state, the gover...
The message of political alignment is a vast and varying concept, one that will be debated for as a long as party divisions exist. This divide however exists in not just the Christian community. We begin with the metaphor of a shepherds flock, blindly following what an individual says over ones own thinking. Boyd furthers this concept of alignment and how “many who left sincerely believe there is little ambiguity in how true Christian faith translates into politics. Since God is against abortion, Christians should vote for the pro-life candidate, they believe- and the preacher should say so” (Boyd 2). This blind adherence to one topic, one issue is unfortunately a failure on an intellectual level of all people, whether Christian or not. The
Religion in the 1950s was a very important aspect to many citizens living in America. The amount that religion affected the population was shown by the increase of religious groups at the time, it was stated in “The 1940s: Religion: Overview.” from American Decades, “..by 1950 more than 55 percent were members of religious groups, a figure that would increase to 69 percent by the end of the 1950s.” However, this number had not been the same throughout 20th century America. The amount of people in America that had been going to worship their religious figures during the Great Depression was a very small percentage of Americans. The number only started to increase after World War II came to a closing and brought major economic prosperity to America. This burst of church growth in America during the time
Throughout the first half of the 19th century, and especially after the War of 1812, America has taken on yet another revolution. In this time period, the country saw a rapid expansion in territory and economics, as well as the extension of democratic politics; the spread of evangelical revivalism; the rise of the nation’s first labor and reform movements; the growth of cities and industrial ways of life; a rise in abolitionism and reduction in the power of slavery; and radical shifts in the roles and status of women.
In the first chapter of Nathan Hatch’s book, The Democratization of American Christianity, he immediately states his central theme: democratization is central to understanding the development of American Christianity. In proving the significance of his thesis, he examines five distinct traditions of Christianity that developed in the nineteenth century: the Christian movement, Methodists, Baptists, Mormons and black churches. Despite these groups having diverse structural organization and theological demeanor, they all shared the commonality of the primacy of the individual conscience.
With the development of a civilized society in America during the 1700s and 1800s, the role religion played in an everyday person's life was becoming more and more diminished. To combat this, a series of religious revivals were set in motion: The Great Awakenings. These were a series of large, sweeping religious, social, and political changes that sought to use the basis of religion to revive faith in a neglected belief, bring about numerous social reforms, and use political factions to great effect upon society's mentality. Although most view the First Great Awakening as the first' and greatest' religious, social, and political influence to American society, the second Great Awakening can be considered far more influential in its religious, social, and political aspects of influence.
6. Bohdan R. Bociurkiw and John W. Strong, Religion and Atheism in the U.S.S.R. and
19 April 2014. Heltzel, Peter. The Goodwin. " Radical (Evangelical) Democracy: The Dreams And Nightmares Of Martin Luther King, Jr. And Antonio Negri.