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America's Book
- The Rise and Decline of a Bible Civilization, 1794-1911
- Narrated by: Tom Parks
- Length: 37 hrs and 7 mins
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Publisher's summary
America's Book shows how the Bible decisively shaped American national history even as that history influenced the use of Scripture. It explores the rise of a strongly Protestant Bible civilization in the early United States that was then fractured by debates over slavery, contested by growing numbers of non-Protestant Americans, and torn apart by the Civil War.
This first comprehensive history of the Bible in America explains why Tom Paine's anti-biblical tract The Age of Reason (1794) precipitated such dramatic effects, how innovations in printing by the American Bible Society created the nation's publishing industry, why Nat Turner's slave rebellion of 1831 and the bitter election of 1844 marked turning points in the nation's engagement with Scripture, and why Theodore Roosevelt and Woodrow Wilson were so eager to commemorate the 300th anniversary of the King James Version of the Bible.
Noll's magisterial work highlights not only the centrality of the Bible for the nation's most influential religious figures, but also why it was important for presidents like Abraham Lincoln; notable American women like Harriet Beecher Stowe, Elizabeth Cady Stanton, and Frances Willard; campaigners for civil rights like Frederick Douglass and Francis Grimke; lesser-known figures like Black authors Maria Stewart and Harriet Jacobs; and others.
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In American Gospel (literally meaning the "good news about America"), New York Times best-selling author Jon Meacham sets the record straight on the history of religion in American public life. As Meacham shows, faith, meaning a belief in a higher power, and the sense that we are God's chosen, has always been at the heart of our national experience, from Jamestown to the Constitutional Convention to the Civil Rights Movement to September 11th.
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what you weren't taught in school
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The Chosen Wars tells the dramatic story of how Judaism redefined itself in America in the 18th and 19th centuries - the personalities that fought each other and shaped its evolution and, importantly, the force of the American dynamic that prevailed over an ancient religion. Determined to take their places as equals in the young nation, American Jews rejected identity as a separate nation and embraced a secular America. Judaism became an American religion.
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Before the Revolutionary War, America was a nation divided by different faiths. But when the war for independence sparked in 1776, colonists united under the banner of religious freedom. Evangelical frontiersmen and Deist intellectuals set aside their differences to defend a belief they shared, the right to worship freely. Inspiring an unlikely but powerful alliance, it was the idea of religious liberty that brought the colonists together in the battle against British tyranny.
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You cannot discover lands already inhabited. Injustice has plagued American society for centuries. And we cannot move toward being a more just nation without understanding the root causes that have shaped our culture and institutions. In this prophetic blend of history, theology, and cultural commentary, Mark Charles and Soong-Chan Rah reveal the far-reaching, damaging effects of the "Doctrine of Discovery."
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The figure of Dietrich Bonhoeffer (1906-1945) has become a clay puppet in modern American politics. Secular, radical, liberal, and evangelical interpreters variously shape and mold the martyr’s legacy to suit their own pet agendas. Stephen Haynes offers an incisive and clarifying perspective. A recognized Bonhoeffer expert, Haynes examines “populist” readings of Bonhoeffer, including the acclaimed biography by Eric Metaxas, Bonhoeffer: Pastor, Martyr, Prophet, Spy.
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Bonhoeffer was a person, not a Rorschach test
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For five centuries, Martin Luther has been lionized as an outspoken and fearless icon of change who ended the Middle Ages and heralded the beginning of the modern world. In Rebel in the Ranks, Brad Gregory, renowned professor of European history at Notre Dame, recasts this long-accepted portrait. Luther did not intend to start a revolution that would divide the Catholic Church and forever change Western civilization. Yet his actions would profoundly shape our world in ways he could never have imagined.
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Something to think about
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The culture wars have distorted the dramatic story of how Americans came to worship freely. Many activists on the right maintain that the United States was founded as a "Christian nation". Many on the left contend that the Founders were secular or Deist and that the First Amendment was designed to boldly separate church and state throughout the land. None of these claims are true, argues Beliefnet.com editor in chief Steven Waldman.
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Eye-opening
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Protestants
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In this dazzling global history that charts five centuries of innovation and change, Alec Ryrie makes the case that Protestants made the modern world. Protestants introduces us to the men and women who defined and redefined this quarrelsome faith. Some turned to their newly accessible bibles to justify bold acts of political opposition, others to support a new understanding of who they were and what they could and should do. Above all, they were willing to fight for their beliefs.
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A secular history protestantism.
- By SakuraHB on 07-19-17
By: Alec Ryrie
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What listeners say about America's Book
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- Adam Shields
- 08-18-23
I think this is Noll's best book so far
I have read Noll’s work widely. And have had three classes with him in undergrad and graduate school. I am familiar with his work, and I respect him greatly. So it is not lightly that I think that America’s Book I think is my favorite of his books. Part of this is that it is just masterfully done. I can’t think of many books of this size that I read as voraciously. I have always appreciated Noll’s writing, but this book felt more incisive, important, and better written. But as I was thinking about it as I was finishing the book, I realized that part of it was the framing of the story concerning race. Noll is not new to examining how race has impacted American religious history. He has written two books that were particularly about the role of race, God and Race and American Politics and The Civil War as Theological Crisis, but with In the Beginning Was The Word and now in America’s Book, the history of American Christianity is much more intentionally the multicultural and multi-religious history of the US. The main focus of America’s book is looking at the different ways over time that the Bible (primarily the KJV for most of this time) was used by different communities within the United States. So minority communities (whether it is minority religious communities or minority racial communities) are central to telling the story of the differences in how the Bible was used.
America’s Book is the second in a planned trilogy. In the Beginning Was the Word looked at the public use of the Bible in North America before the American Revolution. Diversity of use was important to that story, but part of the thesis of this book is that after the revolution, there was an attempt to come together as a Bible culture. The American Bible Society (ABS) was founded early in the 19th century and became the dominant publisher, not just of Bibles, but of all books and pamphlets. (America’s Book makes me want to read John Fea’s history of the American Bible Society) There was a somewhat successful (depending on the region) push to get a bible in every home in the United States. The ABS was committed to publishing the KJV without notes or commentary, which prioritized the KJV (against the Catholic Douay Rheims and other translations) and was an attempt to avoid sectarian debate.
Noll sets up the main initial debate over the use of the Bible not between Catholics and Protestants (Catholics were a tiny minority initially) but between the “Custodial Protestants and the Sectarian Protestants”. In Noll’s conception, Custodial Protestants are those that “took for granted the comprehensive intermingling of ecclesiastical, governmental and social interests–as well as their own leading position as intellectual and moral preceptors.”(p54). There was a tension between the assumptions of European Christendom translated to the United States, where some sense of religious liberty existed. As sectarian Protestants became numerically and culturally stronger, especially after the second great awakening, the common understanding of the church’s role within the community fell apart, as did the bible’s role. Noll is not evaluating the rightness of sectarian versus custodial Protestantism. Noll subtly points out the difference between those custodial Protestants that took responsibility for the community and those that understood their role to be, in some sense, a divine right to rule based on chosenness.
That chosenness (my term) was part of the problem that arose as the discussion over slavery became more prominent. Slavery was the largest but not the only cause of the fracturing of how the Bible was used. As he points out in The Civil War as Theological Crisis, the Civil War broke more than just the legal entity of the United States, it was a theological fight as well. The other main fractures around the use of the Bible were its use in public schools and how Americans understood their self-conception. Early Americans saw themselves broadly as Christian and centered around a Protestant identity, which used the KJV as a rhetorical, literary, and cultural touchstone, but there was always more diversity than what that identity could hold. Noll has three successive chapters in the middle, all titled “Whose Bible?” that look at how Catholics, Lutherans, Jews, Native Americans, Women, and other naysayers were not content with the status quo identity as a Protestant KJV-only social identity.
I listened to America’s Book on audiobook as I read Karen Swallow Prior’s Evangelical Imagination. The main point of her book is that Evangelicals have a social imaginary. Although many Evangelicals have not explored the social imaginary, their conception of how the world works matters to how they perceive the world around them. Prior suggests that Victorian Age culture has impacted the social imaginary of Evangelicals because that was the era when Evangelicalism originally arose. Prior is primarily pointing to British Victorian culture as she explores the social imaginary of modern Evangelicals, but Noll is exploring American Christians, and it is easy to see her point in the history that Noll is laying out. One easy example is that proslavery Christians largely could not conceive of a valid biblical argument for abolition. In my post about Evangelical Imagination, I shared a quote from America’s Book where Noll points out that proslavery Christians could only conceive of abolitionist biblical arguments as either heretical readings or as abolitionists reading into the scripture that did not exist. While I do not love this article because of the way it centers Russell Moore as if he is saying something new (or even as if this were new for him), Christians rejecting Jesus’ own words because of the way they are interpreting them politically, is a good modern example of the social imaginary that Prior is pointing out.
In discussing the changes in how the Bible was used in the post-Civil War era, we must talk about figures like Robert Dabney. This is because he is a good exemplar of the role that overtly Christian call for white supremacy played, but also he is an example of the turn to biblicist reading against the modernist turn in the understanding of the Bible. Noll does not note this, but Dabney is still recommended by John Piper, the Gospel Coalition, and other conservative evangelicals because of his commitment to the Bible. But Dabney’s commitment to the Bible was a commitment to a type of bible reading that upheld overt white supremacy. (Again, this is a place where the social imaginary impacts biblical use and understanding.) Joel McDurmon has a good section in his book about the role of Christianity in slavery, discussing Dabney’s post-Civil War support of white supremacy.
Returning again to reading America’s Book in light of Karen Swallow Prior’s Evangelical Imagination and Andrew Whitehead’s American Idolatry, and while Noll does not make judgments about whether people like Dabney have distorted Christianity to the extent that they have ceased to be Christian, Dabney is an example of why Michael Emerson speaks about the need to distinguish between Christianity and a “Religion of Whiteness.” I do not know where the line should be drawn exactly, but the evidence throughout America’s Book is that Christianity is not perfectly malleable; at some point, cultural influences on Christianity have changed it so much that it ceases to be Christianity. That is part of what the discussion around Christian Nationalism is about. Andrew Whitehead leans toward identifying Christian Nationalists as Christian (I think in part as a rhetorical tool to draw people toward a better Christianity.) And Michael Emerson leans toward rejecting the Christianity of those he thinks have started following a different religion. Both make good cases for their own choices.
The value of reading America’s Book is to give historical grounding to the discussion of what it means to be a Christian in the US now. We can see that people have regularly used and misused Christianity and the Bible for political purposes, to enforce cultural purity, and for power in the past. Those more culturally distant uses may be easier to see than current examples. But when your social imaginary includes the type of history that Noll shares here, you are better prepared to follow Jesus.
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