American religious history

The Weekly Wrap: June 14-20

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The Weekly Wrap: June 14-20

Fathers, Read with Your Children

On Fathers Day, we honor fathers. But fathers may use the day to think about the kind of fathers they have been. We could go all sorts of places with that but on this page, I focus on the “reading place.”

I loved all sorts of things as a father–camping with Scouts, tossing a ball or shooting hoops in the driveway, geeking out together on computers.

I think for men to read with their children is one of the best way to foster children who read. Especially men reading with boys models to boys that reading is something men do.

But mostly, it was just a wonderful memory:

  • Snuggling up on the sofa where we would read stories.
  • Savoring a really good story together, like the first time we read Jane Yolen’s Owl Moon.
  • As our son learned to read, listening to him read.
  • Working our way through long adventures, like The Lord of the Rings
  • Creating different voices for the various creatures in the Winnie The Pooh stories.
  • Going to the bookstore or library and picking out books.

I’m convinced that children who have had enjoyable experiences reading with a parent often become readers.

And fathers, if you want bonus points, let your children see you reading for your own enjoyment and enrichment. It doesn’t need to be heavy reading, but if you are holding a book or magazine at least some of the time, rather than engaging in screen time, that will carry more credibility than limits on kids screen time.

A special Happy Fathers Day to all the reading dads out there!

Five Articles Worth Reading

Most bibliophiles include books in their vacation packing. But for some, bookish destinations are shaping their vacation plans. Read about it in “Call It a ‘Book-cation’ or a ‘Readaway,’ Literary Travel Is Having a Moment.”

Perhaps as part of reading up on our history as America approaches its 250th is to read up on our religious history. Jon Butler reviews Brook Wilensky-Lanford’s A God-Shaped Nation: Five Hundred Years of Religion in America in “Religion, American Style.” This might be a summer-long read, coming in at 672 pages!

Speaking of history, yesterday was Juneteenth, the holiday in which we celebrate the arrival of Union troops in Galveston, TX, announcing Emancipation on June 19, 1865. This is an old article, arguing “Juneteenth Should Be a National Holiday: Readings in Black History and Joy.” It now is, since 2021, but the collection of readings helps us understand the significance of the day for African-Americans and celebrate with them.

Marjane Satrapi, author of Persepolis and a fierce advocate for freedom died last week at 56. Hillary Chute chronicles her persevering pursuit of human rights in “The Defiance of Marjane Satrapi.”

Finally, as I was assembling this post, news of the U.S. 2-0 victory over Australia in the World Cup came across my feed. I’m not a big soccer (football in the rest of the world) fan even though I live in a city with an MLS team. But I’ve seen some of the changes, good and not so good, chronicled in “Can Soccer Be Normal in America?“.

Quote of the Week

I’ve long advocated that there is no freedom to not be offended and that people do not offend us. Rather, we choose to be offended (but there are other options). Salman Rushdie, born on June 19, 1947, expresses this well:


“What is freedom of expression? Without the freedom to offend, it ceases to exist.“

Miscellaneous Musings

I am among those who have grieved the lack of a genuinely non-partisan celebration of our nation’s 250th birthday. It was not strictly non-partisan, but I was heartened to see both political parties represented at the opening of the Obama Presidential Center. In the democratic values expressed and the joyous celebration, I wonder if it is the closest we will get to a 250th celebration that transcends our political divides.

One of the things I also love about the Obama Presidential Center is the inclusion of a new Chicago Public Library branch on the grounds, an expression of the couple’s longtime commitment to literacy, especially literacy efforts with children.

My Fathers Day weekend reading includes William Kent Krueger’s Desolation Mountain. Apropos, I love seeing how Cork O’Connor continues to grow as a father with his children as they become adults.

Next Week’s Reviews

Monday: Edward Donnelly, Heaven and Hell

Tuesday: Julie J. Park, Race, Class, and Affirmative Action

Wednesday: Amy Peeler, Ordinary Time

Thursday: Polly Giantonio, Remember the Sweetness

Friday: Terry Pratchett, Pyramids

So, that’s The Weekly Wrap for June 14-20.

Find past editions of The Weekly Wrap under The Weekly Wrap heading on this page.

Review: Ordinary Heroes of Racial Justice

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Cover image of "Ordinary Heroes of Racial Justice" by Karen J. Johnson

Ordinary Heroes of Racial Justice

Ordinary Heroes of Racial Justice, Karen J. Johnson. IVP Academic (ISBN: 9781514009987) 2025.

Summary: Histories of five individuals and the communities they formed to pursue racial justice and reconciliation.

Heroes who do that to which we aspire are important as models. It’s even better when they are “ordinary,” because they offer hope that we can also be the change we want to see. Part of “ordinary” is understanding our heroes, both in their virtues and with all their warts. There is a difference between hagiography and good history.

Karen J. Johnson has written a history of four communities in the United States that pursued racial justice and reconciliation. She profiles the individual (in the first three) or pair of individuals (In the last instance) who formed these communities. Those profiled are Catherine de Hueck and the Friendship Houses of New York and Chicago, John Perkins and Mendenhall Ministries/Voice of Calvary in Mississippi, Clarence Jordan and Koinonia Farm in Americus, Georgia, and Raleigh Washington and Glen Kehrein at Rock of our Salvation/Circle Urban Ministries in the Austin neighborhood of Chicago.

Johnson is a historian of race and urban history and chair of the history department at Wheaton College. In addition, she and her husband lived for six years in the last of the four communities she profiles, albeit after the departure of its founders. She writes the book with three aims in mind. First, she writes about the recent racial past of the United States, identifying in these local histories larger, systemic patterns of racial dynamics, and how the church has been a part of these. Through the eyes of Catherine de Heuck, a Catholic refugee from Russia and naturalized citizen, we glimpse her vision of how Blacks were treated as second class citizens. John Perkins flees the racist South after his brother’s murder, then returns, having come to faith, to join the civil rights movement. He suffers and also models relocation, something he will preach.

Clarence Jordan challenges racial norms in establishing an interracial farm community at Koinonia Farm. As a Bible scholar, his Cotton Patch New Testament shows in the vernacular how the gospel goes against the grain of racism. Finally, when Raleigh and Paulette Washington joined Glen and Lonni Kehrein to build a multiracial congregation, they modeled how Black and White might live together in a recently integrated part of Chicago.

Second, Johnson models the work of doing history as a Christian with love, humility, and awe. She sees the hard work of piecing together a narrative from primary source material, on site visits, and interviews as a work of love, including love for the people whose lives you are narrating. This also means being honest. For example, former President Jimmy Carter claimed a long-standing relationship with Clarence Jordan. However, her search of various sources failed to confirm this relationship.

Third, Johnson believes the study of history with love, humility and awe leads to wisdom. In particular, it makes us aware that we live in a context. That context has been shaped by the past. And it shapes our default approaches to the present. She believes reading history in this way is worship and mind renewing (Romans 12:1-2).

As a good professor, she includes a “Questions and Implications” section at the conclusion of each chapter. These are not the vague, reflection questions you will find in some book. Rather, they reminded me of the essay questions I had to answer on college and seminary history exams. They forced me to formulate my own responses to the historical narrative. Your interaction with this text will be enhanced by taking some time to journal with these.

I appreciated this work for the quality of research Johnson invested. Her personal model of love, humility, and awe in writing about each of these ordinary heroes is evident throughout. She helped me appreciate the different forms of courage each exercised as well as the “long obedience” involved, punctuated with dry seasons and reverses. And I loved the carefully chosen images she included. For example, she includes an image of Clarence Jordan’s “shack” where he wrote his Cotton Patch translations and where he died. This work is a valuable resource for anyone committed to the long work of seeking racial justice.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: The Search for a Rational Faith

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Cover image for "The Search for a Rational Faith" by Daniel K. Williams

The Search for a Rational Faith

The Search for a Rational Faith, Daniel K Williams. Oxford University Press (ISBN: 9780197748039) 2026.

Summary: Anglo-American efforts to make a reasoned defense of Christian faith amid the rise of Enlightenment reason.

It was not uncommon in campus ministry to encounter people who asserted that no thinking person could believe in Christianity. Daniel K. Williams argues that this is a reflection of secularization theory. That is, as Enlightenment rationalism advances, science progresses, and higher education becomes more accessible, religious belief will dwindle, especially among the educated. The problem is, while skeptics exist, college-educated Christians actually are more likely to attend church than those who are not. What is interesting is that many of these did not find reason and science to conflict with their faith. This is true to some extent in England and a greater extent in the United States, whereas secularization has advanced as expected in other parts of Europe. What is the difference?

Daniel K. Williams argues in his new book, The Search for a Rational Faith, that from the 1700’s to the present, there has been an Anglo-American effort concentrated in higher education and related intellectual circles to offer a reasoned defense of Christian belief, responding to Enlightenment challenges. He shows how courses on Christian evidences were a centerpiece of a college education until the early twentieth century. The books used in these courses could be found in the libraries of famous individuals throughout this time from John Adams to Alexander Hamilton.

Williams also traces how the content of these courses change over time. Puritans focused on classical proofs for God but believed conversion was a work of grace by God alone. However, Arminians made a place for human initiative and believed that rational evidences may help convince one to believe. Thus, until the rise of biblical criticism and Darwinist evolution in the mid nineteenth century, these evidences were widely embraced. They served as an intellectual foundation for the American Republic, argues, Williams.

As biblical criticism and Darwinism spread, apologists needed to adapt. Some engaged these theories, either trying to refute them, or adopt approaches that reconciled the theories to Christian belief. Williams traces a shift from historic, empirical evidences to those emphasizing the evidence of religious experience. Increasingly, the argument was for the value of Christianity in promoting American values. These changes even invaded Princeton Seminary, leading to an exodus of conservative scholars.

Williams then traces the parallel developments among conservatives and liberals in the mid-twentieth century. The Princeton exiles develop presuppositionalist apologetics, starting with belief in God, not as something proven, but assumed. This approach would shape the ministry of Francis Schaeffer with countercultural seekers and his subsequent books. Meanwhile liberals went from Reinhold Niebuhr’s neo-orthodoxy that argued that Christian belief alone made sense of human nature and history to a radical skepticism of the existence of God.

Finally, Williams traces the resurgence of Christian apologetics among evangelicals, even as liberalism was imploding, influenced by the works of C. S. Lewis, Timothy Keller, and on a more intellectual level, Alister McGrath and John Lennox and Craig Keener.

What is exceptional in this work is the history over four centuries of this apologetic enterprise. It was fascinating to learn of thinkers and their works throughout this history. It’s fascinating how some of them anticipate present day efforts. I also appreciated the exploration of the relationship of rational defenses of the faith to conversion. In most periods, Christian evidences seemed far more important in offering Christians a solid basis for confident assertion of their faith. Finally, I appreciate the tension his work reflects in differing approaches to Enlightenment rationalism. While some befriend rationalism, others recognize the incompatibility of man-centered reason with God’s revelatory and illuminating work.

Having worked among graduate students and faculty in the public setting, I certainly gained a great appreciation for approaches that addressed the challenges of science as well as the rise of post-modernity and critical theory in the humanities (the latter is not addressed here). But I would also have liked to see Williams gesture toward efforts that are not merely defensive, but bring to bear Christian premises, doctrines, and values in a constructive engagement with academic disciplines. I think of efforts by Christians in a variety of disciplines, including history, to think Christianly. Williams’ discipline of history is an example of such efforts by people like George Marsden, Mark Noll, and Harry S. Stout. For many, Abraham Kuyper’s rallying cry of “every square inch” has been a rallying cry for moving beyond a defensive posture.

What George Marsden did for understanding the relationship of Christianity to American higher education in The Soul of the American University, Williams has done for the apologetic enterprise. Not only does he offer this comprehensive history, he gives the lie to the secularization hypothesis. He shows how Christians through American history have offered a cogent, reasoned defense of the faith equipping generations of Christians for confident (and hopefully winsome) assertion of their faith. This is a great text for contemporary Christian apologists. There are lessons in this history as well as inspiration in learning of the shoulders on which they stand.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: The Log College

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Cover image of "The Log College" by Archibald Alexander

The Log College, Archibald Alexander. Banner of Truth Trust

Summary: Biographical sketches of William Tennant and his students, with accounts of the revivals under their ministries.

Until 1727, ministers in the Presbyterian Church in the American colonies could only obtain theological training at Harvard or Yale, or back in England. And because of a divide among Presbyterians occasioned by the revivals of which George Whitefield was a leading figure, those were not preferred schools for those on the “New Light” side of the divide. In 1727, William Tennant, Sr. established a seminary on the banks of the Neshaminy, where Warminster, Pennsylvania is now located. The facilities were plain, a twenty by twenty foot cabin, located a mile from the church Tennant served as pastor. Aspiring ministers, awakened in the revivals came to study there until Tennant died in 1746.

Log College Building
Log College Building, By Engraved by Snyder – Presbyterian Historical Society, Philadelphia, Pa., Public Domain, via Wikipedia

This reprint of a work by Princeton seminary professor Archibald Alexander offers biographical sketches of a number of the graduates. Alexander incorporates into these sketches first hand accounts of revivals under the ministries of these graduates. In addition to information about the founding of the Log College, Alexander profiles William Tennant, Sr, his sons Gilbert (over four chapters), John, William, Jr., and Charles. Samuel and John Blair, Samuel Finley, William Robinson, John Rowland, and Charles Beatty.

Two institutions succeeded the Log College. The more significant of these was the College of New Jersey, which became Princeton University and Seminary The other was the New London School, located near Philadelphia. Alexander provides chapters on the beginnings of both of these.

Even before the elder Tennant died, a controversy contributed to the founding of both of these institutions. The Presbyterian Synod of Philadelphia did not consider the Log College to offer a sufficient education, despite the vital ministries of many and in 1739 refused to recognize the credentials of Log Cabin graduates. Many had been ordained in the Presbytery of New Brunswick, in New Jersey, which separated for a period of time over this issue. Their response was to start the College of New Jersey to address the educational deficiencies. A number of Log College graduates were on the board and Samuel Finley later served as President. Meanwhile, The Synod started its own school at New London, near Philadelphia.

One of the things this account does is give accounts of a number of revivals in the mid-Atlantic states. The first-person extracts give an immediacy to the account. As in the ministry of Edwards, it is not the rhetorical skills of ministers. Rather, we note a Spirit-given concern over the state of one’s soul, leading to repentance and the granting of an assured faith in the work of Christ.

Another striking observation. Most of those profiled died young. In their 20’s, 30’s, or 40’s. Consumption (tuberculosis) took many of them. However, the hard work of these people who burned brightly for a short time hastened the deaths of many.

Finally, it is fascinating to reflect on the fruit of William Tennant’s little Log College. Not only were the students he taught and mentored instrumental in the Awakenings of the 1700’s. They also laid the groundwork for Princeton Seminary as a bastion of Reformed education during the nineteenth and early twentieth century. The Log College had a far greater impact in pre-revolutionary American history than it’s modest physical footprint.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: Songs I Love To Sing

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Songs I Love to Sing, Edith L. Blumhofer (foreword by Fernando Ortega). Grand Rapids: Wm. B. Eerdmans Publishing Co.: 2023.

Summary: A history of the ministry of Billy Graham, focused on the music, the key roles of Cliff Barrows and George Beverly Shea, and the wider influence of the musical practices of the Crusades.

On Sunday evenings as a youth, I remember listening to The Hour of Decision with my father on an old Bakelite radio. We would gather around the television when his Crusades began to be broadcast on TV. I attended crusades in Cleveland in 1972 and Columbus in 1993. At least twice, I remember associate evangelists Lane Adams and Leighton Ford conducting Crusades in Youngstown and I was a counselor for the latter event. While Graham or his associate was the “main event,” I remember how much music was a part of those crusades. My father loved listening to George Beverly Shea singing “How Great Thou Art.” And when the choir began singing “Just As I Am” we felt the impulse to come to Jesus and watched as droves of people did.

The late Edith L. Blumhofer left this work in manuscript form at the time of her death, edited for publication by Larry Eskridge. She studied Graham’s Crusades through the lens of the music surrounding Graham’s messages, the team of people who worked together for sixty years, the thought that went into every aspect of Crusade music and the impact of that music on evangelical worship more widely.

Blumhofer begins by tracing the steps that brought the trio of Graham, Shea, and Barrows together, offering mini-biographies of each, especially valuable in the case of Shea and Barrows. Graham understood the power of spirit-filled singing to complement his preaching, and the two others set aside independent careers to work together to develop the music and musical philosophy that became a notable feature of every crusade. And Graham desperately needed them, suffering as Shea quipped, “the malady of no melody.”

What was fascinating was how deliberate the choice of music was, whether hymns like those of Fanny Crosby, or the gospel songs. They drew on the history of Moody’s partnership with Ira Sankey as well as living models like Homer Rodeheaver. Blumhofer also goes into the history of a number of songs including Shea’s signature “I’d Rather Have Jesus” and his tussles with the composer as he changed the melody and several words. She also recounts the circuitous history of “How Great Thou Art” from Sweden to Estonia to Russia, and to this country and the pen of Stuart Hine. Again, the Crusades tweaked a few words, and the impact of Crusades was evident in that wording becoming the way most people remember the song, much to Hine’s displeasure. We also learn of Charlotte Elliott, who wrote the words of “Just As I Am” and how it enjoyed the favor of Moody long before it became the song that invariably accompanied invitations at the Crusades.

Blumhofer discusses the increasing inclusion of celebrities beginning with Stuart Hamblen, the “Singing Cowboy,” Roy Rogers and Dale Evans, and Johnny Cash, and Ethel Waters. Celebrities both needed to have a genuine Christian testimony and were selected for their ability to be a draw in particular venues. Later on, the early Seventies brought the Jesus Movement and the first Contemporary Christian artists. Graham’s appearance with them at Explo ’72 and his incorporation of artists from Michael W. Smith to dc Talk both broadened the appeal of Crusades for younger audiences and put Graham’s imprimateur on the CCM movement that transformed worship in evangelical Protestant churches.

The book concludes withe a coda, the last Crusade, in New York in 2005 that combined the mainstays of mass choir, Barrow, Shea, and Graham, as well as a host of contemporary musicians. It reflected all the ways the Crusades had influenced evangelical worship, from hymns like “Blessed Assurance” and “Great is Thy Faithfulness” to gospel songs to Contemporary Christian Music. The power of this music, coupled with gospel preaching, to move people to response was one drawn upon widely.

Blumhofer alludes only in passing to accusations that the music could be emotionally manipulative. Since this is more a history than a social psychological study, this is worth more careful study. There have been a number of discussions about the disparities between “decisions” and the number who go on as disciples incorporated in churches. Might the evocative elements of the music have played a role in this? How ought music be used in both evangelism and Christian worship and what are the boundaries between God-honoring musical witness and worship and emotional manipulation? What does seem clear from this account is that Barrows, and Shea and their team, with Graham’s blessing, modelled a deliberateness in the musical aspects of Crusades that was a key factor in their impact, both on attendees and on the wider Christian culture. Blumhofer’s work might well serve as the basis for others to explore these matters in greater depth. But it also is a gift to many of us who grew up in these years to recall, perhaps with great gratitude and affection, the music we loved to sing and its impact on our lives.

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Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher.

Review: The Rise and Fall of Dispensationalism

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The Rise and Fall of Dispensationalism, Daniel G. Hummel (Foreword by Mark A. Noll). Grand Rapids: William B. Eerdmans Publishing Co., 2023.

Summary: A history of the origins, rise, and eventual decline of dispensationalism within American evangelicalism, and its impact on the wider American culture.

When all of us were talking about The Late, Great Planet Earth and prophecies of the end times during my Jesus movement days, I had no idea how this connected with a movement that began in the early 1800’s in England, spread to the United States and became the dominant way of thinking about the end times among much of Protestant fundamentalism and evangelicalism. In this work, Daniel G. Hummel sets this moment in time within the much longer history of this theological movement. What is more, he examines the influence this movement had not only on the church but our wider society.

His account begins with the premillenialism of J. N. Darby among the Exclusive Brethren of England (I wish the author had distinguished this group from Brethren churches in the U.S. that arose out of the German pietist and Anabaptist tradition who were not associated with Darby’s movement). He traces Darby’s work in the region spanning New England and the Great Lakes Basin of the country. He chronicles Darby’s influential successors, James H. Brooks and Joseph A. Seiss, and the emergence of new premillenialism out of old, with its focus on the church-Israel distinction, the idea of dispensational time, and the imminent rapture. Particularly, he elucidates the interpretive structures for studying scripture that these men developed and their appeal to those who wanted to understand the Bible.

He also explains the expansion of this movement through Moody’s revivalism, and the interlaced structures of Bible conferences, Bible institutes, mission agencies (to hasten the imminent coming of Jesus), and publications like Blackstone’s Jesus is Coming. As the movement entered the twentieth century, it expanded both its geographic boundaries to the South and to the West Coast, and also embraced pentecostalism. A key to this was the embrace of sectional reconciliation, downplaying the persistence of racism. Hummel considers the important role of the Scofield Bible in nurturing the new premillenialist movement in this period.

With World War 1, Hummel sees various factions developing between denominational fundamentalists, nationalist fundamentalists, and Philip Mauro’s dispensationalism (a term he coined). One of the most fascinating developments out of what had been a more populist movement is the rise of Lewis Sperry Chafer, scholastic dispensationalism, and Dallas Theological Seminary. In succeeding years, as fundamentalism morphs into neo-evangelicalism, the divisions multiply and harden between the Covenantalists, the Dispensationalists, and those like Harold J, Ockenga, Carl Henry, and George Eldon Ladd.

This is also the era where dispensationalism begins to forge political alliances around concerns for the nation of Israel, opposition to godless, perhaps “Beastly” atheism. Much of this reflected literalist interpretation, that in matters of science advanced young earth creationism, flood geology, and skepticism toward science. By and large, this movement left the Black church and its concerns about persisting racism behind. In light of an imminent rapture, social justice concerns could be seen as “rearranging desk chairs on the Titanic.”

Hal Lindsey and The Late, Great Planet Earth, in Hummel’s analysis represents both media success and broad influence combined with the beginnings of the decline of scholastic dispensationalism, and indeed the whole movement, even while dispensationalist and apocalyptic ideas entered the American cultural and political consciousness showing up in everything from Christian nationalism and the writings of QAnon to apocalyptic films and literature.

Hummel’s work makes the point that American religious history is simply American history. It cannot be kept in a silo to itself–the wider cultural influences are too great. He not only traces a theological genealogy of dispensationalism, he helps us understand the interlacing dynamics that explain the growth, spread, and influences of this movement. Along the way he includes figures that reproduce examples of key documents, including interpretive schemes and timelines and charts. Rather than offering us one more screed against dispensationalism, he offers an even-handed account of this theological movement and the factors that contributed to its decline. Much of American religious history has considered the early Puritan influences, the rise of frontier religion, the period of revivalism, or even the growth of pentecostalism. This work offers a similar account of dispensationalism that perhaps has received less attention. Hummel makes the case that dispensationalism deserves greater attention for both its influence upon American Christianity, and the American culture with which the church has always been entwined.

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Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher.