Matthew Avery Sutton
Apocalypticism has had a powerful impact on American life. It has fostered among adherents a strong sense of purpose and personal identity, it has helped them interpret the challenges they face all around them, and it has provided them with a triumphant vision of the future. Although there are many kinds of apocalypticism, in the United States, Christian forms have dominated. The Bible’s focus on a coming millennium has offered Americans the promise of transformation and redemption in a world that sometimes seems void of both. When Christians have emphasized the Bible’s apocalyptic and millennial visions, they have acted in new and important ways. Apocalyptic visions, rather than fostering a sense of indifference to the coming of the end of days, have served as a call to battle. God, millennialists insist, has given them much to do and very little time in which to do it. Positive that Jesus is coming soon, they have preached revival and engaged directly and aggressively with their culture. Sometimes their actions have served to reinforce the status quo, and at other times they have sparked revolutions. The uses of apocalypticism and millennialism are almost as diverse as their adherents.
Asian American religions have dramatically increased their presence in the United States. Partly, this is a function of the increasing population of Asian Americans since 1965.
Asian American is a name given to the United States residents who trace their ancestry back to the area of Asia from Pakistan in the west to the Pacific islands east of the Asian landmass. There are over 18 million Asian Americans in the United States (about 6 percent of the national population), and Asians are immigrating to the country at rates that far exceed those for any other group.
Other names have been taken, given, or forced upon Asian Americans. Such terms as “Chinese or Japanese imperial subjects” heightened a unity of political and religious obedience to a divine emperor. “Oriental” started as a French idealization of the Confucian state before descending to the level of being an epithet for backwardness.
Immigrants come with nationalities like Chinese, Japanese, Korean, Indian, and so forth that often intervene into religious discourses (see an example of this process in the Chinese American experience as described by Fenggang Yang (Chinese Christians in America. University Park: The Pennsylvania State University Press, 1999). In the 1970s the name Asian American was popularized by West Coast intellectuals in order to gather forces at the barricades of political and racial movements. Some scholars like Michael Omi and Howard Winant (Racial Formation in the United States. From the 1960s to the 1990s. New York: Routledge, 1994) claimed “Asian American” as a racialized reality, which was the result of racial conflicts innate to American society. Others saw the identity as an ethnic claim to assimilation into American cultural reality.
Asian immigrants and their progeny find ways to balance out the religious, national, ethnic, racial, and other identities from their homeland, new nation, and religion. “Asian American” has also become a common-sense meaning that was institutionalized by the U.S. census. But one should remember that many layers of names sit upon Asian American houses of worship as so many barnacles telling tales of ancestral honors, woes, and self-reflections.
Over three-quarters of Asian Americans profess a religious faith. About a quarter say that they are “religious nones,” that is, either having no particular religious faith or identifying as agnostic or atheist. About half of the “nones” actually have religious beliefs and ethics and practice them as an intrinsic part of Asian American culture, not as something that is “religious.”
Two-thirds of religious Asian Americans are Christians. This is not surprising when we take into account the rapid growth of Christianity in the non-European world. Asian Americans are contributing to the “de-Europeanization” of American Christianity and signal the increasingly religious direction of the 21st century.
Other Asian American religions include Hinduism, Buddhism, Islam, Sikhism, Jainism, Zoroasterism, new Japanese religions, and many more.
The history of Asian American religions involves a dynamic interplay of the United States and Asia, global politics, democratic revolutions, persecution in Asia, racism in the United States, Supreme Court cases, and religious innovation.
The largest Asian American groups, those with 1–4 million people each, trace their ancestry back to Japan, China, Philippines, Vietnam, India, and Korea. Seven smaller groups have over 100,000 people each: Bangladeshis, Burmese, Cambodians, Hmong, Laotians, Pakistanis, and Thais. And there are many more smaller groups.
The diverse ethnic and national origins of Asian Americans means that their religions have a kaleidoscope of religious styles and cultures.
Lincoln A. Mullen
Since the first printing presses were established in Britain’s North American colonies, print was a ubiquitous feature of American religion. Print was a powerful means of communicating religious ideas, both to the faithful and to people whom religious groups wished to persuade. One common form of religious communication was the pamphlet or, by the 19th century, the tract. These tracts were a way of catechizing people who were already a member of different denominational groups, and tracts provided them with inexpensive collections of religious reading material, such as hymns or psalms. Tracts become a primary feature of evangelism in the United States, as did Bible distribution. In the 19th century the American Tract Society and the American Bible Society managed to exert a long reach into the interior of the United States, with distribution channels that were more far flung than those of any other institution except perhaps the postal service.
Print also functioned as a means of creating institutional loyalties. The American Tract Society created a network of tract distribution and funding which linked together large numbers of affiliate societies. While the American Bible Society preferred a different organizational structure, it brought together a wide array of denominations to make common cause for Bible distribution. In the 20th century, trans-denominational periodical publishers managed to unite various wings of Protestantism, as periodicals staked out positions in debates between fundamentalists and modernists, or later between evangelicals and liberal or mainline denominations. Yet smaller publications also functioned to establish denominational loyalties.
The Bible was by far the most important printed text in American Christianity. One of the earliest imprints in North America was a translation of the Bible into the Algonquian language, and later missionary groups sometimes made it a priority to translate the Bible into Indian languages. Printing of the English Bible proliferated for a number of reasons. One was the repeated efforts of the American Bible Society to supply the United States with a Bible for every household. Another was the development of various editions of the Bible, containing different qualities of paper and typography, or distinguishing themselves by the purpose of the text, such as study Bibles rich in notes, maps, and other explanatory features. A third reason was the proliferation of Bible translations, beginning with the late-19th-century Revised Version. These Bible versions were aimed at improving the scholarly reliability of the text, but they were matters of intense interest and debate among Christians more generally. Bible translations came to be a key marker of group identity and a contested source of religious authority, even as they were sponsored by trans-denominational groups like the National Association of Evangelicals or the National Council of Churches.
In short, print culture was a primary means of establishing group loyalty, for various Protestant groups as well as for Jews and Catholics, yet it also represented a key attempt at Christian unity and ecumenism. Print culture was both a proxy for many other ways of being religious and a powerful religious force in its own right.
Fundamentalism has a very specific meaning in the history of American Christianity, as the name taken by a coalition of mostly white, mostly northern Protestants who, in the late 19th and early 20th centuries, united in opposition to theological liberalism. Though the movement lost the public spotlight after the 1920s, it remained robust, building a network of separate churches, denominations, and schools that would become instrumental in the resurgence of conservative evangelicalism after the 1960s. In a larger sense, fundamentalism is a form of militant opposition to the modern world, used by some scholars to identify morally absolutist religious and political movements in Islam, Judaism, Christianity, and even Hinduism and Buddhism. While the core concerns of the movement that emerged within American Protestantism—defending the authority of the Bible and both separating from and saving their sinful world—do not entirely mesh with this analytical framework, they do reflect the broad and complex challenge posed by modernity to people of faith.
Ronald Williams Jr.
On January 17, 1893, Her Majesty Queen Liliʻuokalani, sovereign of the Hawaiian Kingdom, was overthrown in a coup de main led by a faction of business leaders comprised largely of descendants of the 1820 American Protestant mission to the “Sandwich Islands.” Rev. Charles Hyde, an officer of the ecclesiastic Papa Hawaiʻi (Hawaiian Board) declared, “Hawaii is the first Country in which the American missionaries have labored, whose political relations to the United States have been changed as a result of missionary labors.” The actions of these “Sons of the Mission” were enabled by U.S. naval forces landed from the USS Boston the evening prior.
Despite blatant and significant connections between early Christian missionaries to Hawaiʻi and their entrepreneurial progeny, the 1893 usurpation of native rule was not the result of a teleological seventy-year presence in the Hawaiian Kingdom by the American Protestant Church. An 1863 transfer of authority over the Hawaiian mission from the Boston-based American Board of Commissioners for Foreign Missions (ABCFM) to the local ʻAhahui ʻEuanelio o Hawaiʻi (AEH) (Hawaiian Evangelical Association) served as a pivotal inflection point that decidedly altered the original mission, driving a political and economic agenda masked only by the professed goals of the ecclesiastic institution. Christianity, conveyed to the Hawaiian Islands initially by representatives of the ABCFM, became a contested tool of religio-political significance amidst competing foreign and native claims on leadership in both church and state. In the immediate aftermath of the January 1893 overthrow of the Hawaiian Kingdom government, this introduced religion became a central tool of the Kanaka Maoli (Native Hawaiian) struggle for a return of their queen and the continued independence of their nation.
Native Christian patriots organized and conducted a broad array of political actions from within the churches of the AEH using claims on Ke Akua (God) and Christianity as a foundation for their vision of continued native rule. These efforts were instrumental in the defeat of two proposed treaties of annexation of their country—1893 and 1897—before the United States, declaring control of the archipelago a strategic necessity in fighting the Spanish/Filipino–American War, took possession of Hawaiʻi in late 1898. Widespread Americanization efforts in the islands during the early 20th century filtered into Hawaiʻi’s Christian churches, transforming many of these previous focal points of relative radicalism into conservative defenders of the American way. A late-20th-century resurgence of cultural and political activism among Kanaka Maoli, fostered by a “Hawaiian Renaissance” begun in the 1970s, has driven a public and academic reexamination of the past and present role of Christianity in this current-day American outpost in the center of the Pacific.
Evangelism, mission, and crusade are terms related to spreading a religious message. Although all three words are primarily used in relation to Christianity, evangelism and mission have been applied to activities by traditions other than Christianity and, indeed, to secular actors, including nations. In the context of American religion, evangelism, mission, and crusade are activities through which people have contested and defined national identity and distinguished between the “foreign” and “domestic” and “us” and “them.” These delineations, even when done through activities ostensibly concerned with religious difference, have often been made on the basis of ethnicity and race. Thus, exploring evangelism, mission, and crusade illumines how notions of religious, racial, ethnic, and national difference have been constructed in relationship to each other. Considering these terms in their U.S. context, then, reveals relationships between religious and national identity, the role of religion in nation-building, and how religious beliefs and practices can both reify and challenge notions of what the nation is and who belongs to it.
Phillip Gordon Mackintosh
This is an advance summary of a forthcoming article in the Oxford Research Encyclopedia of Religion. Please check back later for the full article.
American Freemasonry is as much a geographical as a sacred practice. Emerging from arcane Enlightenment origins, masonic theology and practice brims with a spatiality representative of masonry’s compulsion to make men moral. Moral masculinity reflects in Freemasonry’s “sacred geography,” masonic space fixed with symbols vital to the moral, social, and arguably spiritual growth of potential and actual Freemasons. Masonic spatiality links to Freemasonry’s central myth: the erection of King Solomon’s temple. Interpreting the Old Testament sanctuary as a stone artifact (for which no archeological evidence exists) furnished Freemasonry with a) its foundation narrative and architectural imaginary; b) the intrigue for the death-and-resurrection ritual capping the Master Mason rite, the last of masonry’s three core rituals; c) the sacred meanings and purposes of the lodge; and crucially, d) its rite-inspired spatiality, in which elements of the temple, its divinity, and construction achieve prominence.
Masonic geography ironically includes a penchant—albeit waning—for racial and sexual apartheid, a social segregation originating in early modern American misapprehensions of biology, anthropology, and gender. Accordingly, “black” masons attend separate lodges. Prince Hall Freemasonry has existed since the late 18th century and is named for its eponymous founder, although “blacks” join “white” lodges today. Women masons or “matrons” are initiated in an appendant Christian rite. A 19th-century phenomenon, the Order of the Eastern Star, was developed for evangelical Protestant women-followers of Jesus, intentionally to distract them from the unconcealed deism of the men’s rituals in a milieu of Christian antimasonry.
The locus of Freemasonry was (and is) the lodge, which denotes both the building space and its occupants. In lodges, masons conducted the busy-work of admitting multitudes of late-Victorian, Edwardian, and interwar American males into the mysteries of “Blue Lodge” or “Craft” Freemasonry. It was likely because of the intensive initiation-toil in Craft lodges that masons over time sacralized the lodge and its teleological attributes; masons insist Freemasonry is not a religion. They routinely embedded sacred geography in buildings as stylish as Georgian, Victorian, and Edwardian “temples,” or as prosaic as frame, brick, or block ex-urban and suburban halls. Still humbler lodges could be found in simple multi-use back rooms or above street-level shops.
Importantly, this historical spatiality evokes Victorian faith in moral environmentalism: the impulse to effect virtuous and civil behavior through orderly manipulations of environment. Indeed, the dedicated employment in the lodge of masonic furniture and furnishings loosely mimics the Victorian middle-class parlor’s preoccupation with order, design, and moral aesthetics. Masons call this ritual—and allegorical—décor the lodge’s form, support, covering, furniture, ornaments, lights, and jewels. These include, among others, the letter G (God), the compass and square, a draped altar, a bible, candlesticks, blocks of dressed and undressed limestone, Greek columns—usually Doric, Ionic, or Corinthian—and a mosaic of checkered floor tiles. Each instance of this arguably religious space in the lodge signifies to a degree a rite’s moral masculine transformation of masonic candidate and mason alike. In this way, the lodge becomes a “sacred retreat” for masons who dwell outside its precincts.
Mark A. Granquist
The United States as a country was religiously formed by Reformed Protestants, who were later joined by substantial numbers of immigrant Lutherans, Roman Catholics, and Jews. The role of Martin Luther in this religiously varied and pluralistic society has often changed over time, and has depended greatly on the context of those who have written about him. In some periods of time, especially the 18th century, Luther was little noticed or commented about, generally a figure solely in the distant past. In the 19th century, many American writers and scholars took notice of Luther, but often as a past symbol of some reality the author wished to address. Thus, Luther was seen essentially as one of the first modern individuals in the West, standing for religious and personal liberty against the reactionary forces of church and state. Some Protestants noted him for his stance against the medieval Western church and the papacy, which mirrored their own anti–Roman Catholic positions; American Roman Catholics saw him as the cause of the splintering of the true church and the author of all that was religiously problematic. After the Civil War, scholars began to access modern German scholarship about Luther, and the Luther birth anniversary of 1883 was perhaps the high point of his reputation in America. In the 20th century, there were positive and negative developments. On the negative side, two world wars soured Americans on things German, and some saw Luther as contributing to the rise of the Nazis and of the Holocaust. On the positive side, many of Luther’s works were translated into English, and many new historical and theological studies of the reformer were produced in English, along with translations of European works. American Lutherans began to produce substantial contributions to Luther studies, and newer works, even among Roman Catholics, sought to put Luther into his historical and theological contexts.
John G. Turner
The Mormon exodus marked a new phase for a religious movement that from its inception had always set peoples in motion. The political creation of Deseret and the settlement of the Great Basin were acts of political and religious territoriality, claiming a vast swath of land for the members of the Church of Jesus Christ of Latter-day Saints. In turn, the process of settling and defending that territory transformed the spatial dimensions of Mormonism. As the Latter-day Saints gathered to a Rocky Mountain Zion, they reshaped the environment of the Great Basin, clashed with non-Mormon Americans over matters of theocracy and polygamy, and conquered native peoples. Rather than gathering to a particular city as Mormons in the eastern United States had done, the Saints now built up what they understood to be the Kingdom of God on earth. Between 1847 and the 1869 completion of the Transcontinental Railroad, thousands of Mormon emigrants crossed the plains and mountains and settled in colonies that stretched from present-day Idaho to San Bernardino. After losing a series of struggles for political and judicial control of the Utah Territory, and after publicly abandoning the principal of plural marriage, the church stopped encouraging its members to emigrate. The Mormons came to think of Zion in figurative, non-geographic terms. By abandoning the principal of gathering, moreover, the Church of Jesus Christ—especially outside of its Great Basin heartland—functioned more like the Protestant denominations against which it had long defined itself.
Since the mid-19th century increasing numbers of North Americans have had access to new technologies of display that feature religious artifacts. Missionaries and museum curators played an especially important role as cultural brokers in this regard. They often worked together to set up ethnographic collections, although their respective goals differed in terms of spiritual uplift and public education. In the same period, the mediation of religious objects took place in other arenas too, such as recreations of sacred sites and spirit photography. In the 20th century, religious objects were mediated through cinema and television. In each case, the materialization and mediation of religion raises a number of significant questions, including those related to the aestheticization of sacred objects in public museums and the display of things and rituals associated with religious “others.” Since the 1980s, North Americans have engaged in debates about whether to repatriate indigenous objects and human bones to their communities of origin. There have also been significant protests related to the provocative use of Christian imagery in contemporary art. Increasingly, scholars have also begun to recognize and study how museum spaces are more malleable than previously assumed, especially as new publics access them and may even (re)use the sacred objects they house.