Search results for ""Author Frank Lambert""

Frank Lambert tackles the central claims of the Religious Right “historians” who insist that America was conceived as a “Christian State,” that modern-day “liberals” and “secularists” have distorted and/or ignored the place of religion in American history, and that the phrase “the separation of church and state” does not appear in any of the founding documents and is, therefore, a myth created by the Left. He discusses what separates “bad” history from “good” history, and concludes that the self-styled “historians” of the Religious Right create a “useful past” that enlists the nation’s founders on behalf of present-day conservative religious and political causes. Lambert believes that the most effective means of critiquing such misuse of history is sound historical investigation that considers all the evidence, not just that which support’s an author’s biases, and draws reasonable conclusions grounded in historical context.

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The delegates to the 1787 Constitutional Convention blocked the establishment of Christianity as a national religion. But they could not keep religion out of American politics. From the election of 1800, when Federalist clergymen charged that deist Thomas Jefferson was unfit to lead a "Christian nation," to today, when some Democrats want to embrace the so-called Religious Left in order to compete with the Republicans and the Religious Right, religion has always been part of American politics. In Religion in American Politics, Frank Lambert tells the fascinating story of the uneasy relations between religion and politics from the founding to the twenty-first century. Lambert examines how antebellum Protestant unity was challenged by sectionalism as both North and South invoked religious justification; how Andrew Carnegie's "Gospel of Wealth" competed with the anticapitalist "Social Gospel" during postwar industrialization; how the civil rights movement was perhaps the most effective religious intervention in politics in American history; and how the alliance between the Republican Party and the Religious Right has, in many ways, realized the founders' fears of religious-political electoral coalitions. In these and other cases, Lambert shows that religion became sectarian and partisan whenever it entered the political fray, and that religious agendas have always mixed with nonreligious ones. Religion in American Politics brings rare historical perspective and insight to a subject that was just as important--and controversial--in 1776 as it is today.

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A pioneer in the commercialization of religion, George Whitefield (1714-1770) is seen by many as the most powerful leader of the Great Awakening in America: through his passionate ministry he united local religious revivals into a national movement before there was a nation. An itinerant British preacher who spent much of his adult life in the American colonies, Whitefield was an immensely popular speaker. Crossing national boundaries and ignoring ecclesiastical controls, he preached outdoors or in public houses and guild halls. In London, crowds of more than thirty thousand gathered to hear him, and his audiences exceeded twenty thousand in Philadelphia and Boston. In this fresh interpretation of Whitefield and his age, Frank Lambert focuses not so much on the evangelist's oratorical skills as on the marketing techniques that he borrowed from his contemporaries in the commercial world. What emerges is a fascinating account of the birth of consumer culture in the eighteenth century, especially the new advertising methods available to those selling goods and services--or salvation. Whitefield faced a problem similar to that of the new Atlantic merchants: how to reach an ever-expanding audience of anonymous strangers, most of whom he would never see face-to-face. To contact this mass "congregation," Whitefield exploited popular print, especially newspapers. In addition, he turned to a technique later imitated by other evangelists such as Dwight L. Moody, Billy Sunday, and Billy Graham: the deployment of advance publicity teams to advertise his coming presentations. Immersed in commerce themselves, Whitefield's auditors appropriated him as a well-publicized English import. He preached against the excesses and luxuries of the spreading consumer society, but he drew heavily on the new commercialism to explain his mission to himself and to his transatlantic audience.

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This book is a history of an astounding transatlantic phenomenon, a popular evangelical revival known in America as the first Great Awakening (1735-1745). Beginning in the mid-1730s, supporters and opponents of the revival commented on the extraordinary nature of what one observer called the "great ado," with its extemporaneous outdoor preaching, newspaper publicity, and rallies of up to 20,000 participants. Frank Lambert, biographer of Great Awakening leader George Whitefield, offers an overview of this important episode and proposes a new explanation of its origins. The Great Awakening, however dramatic, was nevertheless unnamed until after its occurrence, and its leaders created no doctrine nor organizational structure that would result in a historical record. That lack of documentation has allowed recent scholars to suggest that the movement was "invented" by nineteenth-century historians. Some specialists even think that it was wholly constructed by succeeding generations, who retroactively linked sporadic happenings to fabricate an alleged historic development. Challenging these interpretations, Lambert nevertheless demonstrates that the Great Awakening was invented--not by historians but by eighteenth-century evangelicals who were skillful and enthusiastic religious promoters. Reporting a dramatic meeting in one location in order to encourage gatherings in other places, these men used commercial strategies and newly popular print media to build a revival--one that they also believed to be an "extraordinary work of God." They saw a special meaning in contemporary events, looking for a transatlantic pattern of revival and finding a motive for spiritual rebirth in what they viewed as a moral decline in colonial America and abroad. By examining the texts that these preachers skillfully put together, Lambert shows how they told and retold their revival account to themselves, their followers, and their opponents. His inquiries depict revivals as cultural productions and yield fresh understandings of how believers "spread the word" with whatever technical and social methods seem the most effective.

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