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Woodward - Getting religion: faith, culture, politics, from the age of Eisenhower to the era of Obama

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Getting religion: faith, culture, politics, from the age of Eisenhower to the era of Obama: summary, description and annotation

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In this thoughtful book, Ken Woodward offers us a memorable portrait of the past seven decades of American life and culture. From Reinhold Niebuhr to Billy Graham, from Abraham Heschel to the Dali Lama, from George W. Bush to Hillary Clinton, Woodward captures the personalities and charts the philosophical trends that have shaped the way we live now. Jon Meacham, author of Destiny and Power
Impeccably researched, thought-challenging and leavened by wit, Getting Religion, the highly-anticipated new book from Kenneth L. Woodward, is ideal perfect for readers looking to understand how religion came to be a contentious element in 21st century public life.
Here the award-winning author blends memoir (especially of the postwar era) with copious reporting and shrewd historical analysis to tell the story of how American religion, culture and politics influenced each other in the second half of the 20th century. There are few people writing today who could tell this important story with such authority and insight. A scholar as well as one of the nations most respected journalists, Woodward served as Newsweeks religion editor for nearly forty years, reporting from five continents and contributing over 700 articles, including nearly 100 cover stories, on a wide range of social issues, ideas and movements.
Beginning with a bold reassessment of the Fifties, Woodwards narrative weaves through Civil Rights era and the movements that followed in its wake: the anti-Vietnam movement; Liberation theology in Latin America; the rise of Evangelicalism and decline of mainline Protestantism; womens liberation and Bible; the turn to Asian spirituality; the transformation of the family and emergence of religious cults; and the embrace of righteous politics by both the Republican and Democratic Parties.
Along the way, Woodward provides riveting portraits of many of the eras major figures: preachers like Billy Graham and Jerry Falwell; politicians Mario Cuomo and Hillary Clinton; movement leaders Daniel Berrigan, Abraham Joshua Heschel, and Richard John Neuhaus; influential thinkers ranging from Erik Erikson to Elizabeth Kubler-Ross; feminist theologians Rosemary Reuther and Elizabeth Schussler-Fiorenza; and est impresario Werner Erhardt; plus the authors long time friend, the Dalai Lama.
For readers interested in how religion, economics, family life and politics influence each other, Woodward introduces fresh a fresh vocabulary of terms such as embedded religion, movement religion and entrepreneurial religion to illuminate the interweaving of the secular and sacred in American public life.
This is one of those rare books that changes the way Americans think about belief, behavior and belonging.
Christianity Today, 2017 Book Awards - Award of Merit

Woodward: author's other books


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Copyright 2016 by Kenneth L Woodward All rights reserved Published i - photo 1
Copyright 2016 by Kenneth L Woodward All rights reserved Published in the - photo 2Copyright 2016 by Kenneth L Woodward All rights reserved Published in the - photo 3

Copyright 2016 by Kenneth L. Woodward

All rights reserved.

Published in the United States by Convergent Books, an imprint of the Crown Publishing Group, a division of Penguin Random House LLC, New York.

crownpublishing.com

CONVERGENT BOOKS is a registered trademark and its C colophon is a trademark of Penguin Random House LLC.

Selected material in Chapters 1 and 13 originally appeared in the online blog FirstThings.com, between 2011 and 2015.

Grateful acknowledgment is made to Newsweek for permission to reprint an excerpt from Has the Church Lost Its Soul? by Kenneth L. Woodward, originally published October 4, 1971.

Library of Congress Cataloging-in-Publication Data

Names: Woodward, Kenneth L., author.

Title: Getting religion : faith, culture, and politics from the age of Eisenhower to the era of Obama / Kenneth L. Woodward.

Description: First Edition. | New York : Convergent Books, 2016.

Identifiers: LCCN 2016020212 (print) | LCCN 2016026677 (ebook) | ISBN 9781101907399 (hardcover) | ISBN 9781101907405 (E-book)

Subjects: LCSH: United StatesChurch history20th century. | United StatesChurch history21st century.

Classification: LCC BR526 .W67 2016 (print) | LCC BR526 (ebook) | DDC 200.973/09045dc23

LC record available at https://lccn.loc.gov/2016020212

ISBN9781101907399

Ebook ISBN9781101907405

Cover design by Jessie Bright

v4.1

ep

Contents

For

Luke, Audrey, and Meg

Henry and Hattie Marie

more bread upon the waters

and

In memory of

The Reverend Theodore M. Hesburgh, CSC

Longtime president of the University of Notre Dame

Longer-time friend

Priest forever

All these things I remember, and how I learned them I remember.

St. Augustine, Confessions

Being there matters As a man who came of age in the 1950s and as a journalist - photo 4Being there matters As a man who came of age in the 1950s and as a journalist - photo 5

Being there matters.

As a man who came of age in the 1950s and as a journalist who spent nearly four decades at Newsweek, I had the good fortune (or not) of living through the most volatile religious period in American history. There have been other periods of religious enthusiasm and upheaval but none of these, I argue, was so widespread, so wildly diverse in faith and practice, so direct in impact on electoral politics as the one that ranged from the end of the Second World War to the dawn of the new millennium.

How and why this happened, and to what social, cultural, and political effect, is the story I have to tell.

At midcentury, while a student at Notre Dame and later during my apprentice years as a journalist in Omaha, the United States was awash in religious belief. To be American was to believe in God and, when surveyed in those days, 98 percent of Americans answered accordingly. In the Fifties, Americans built more churches and synagogues than at any other time in the nations history. They regularly worshipped in them as well. Protestant Sunday school was a national institution. By 1960, half of all school-aged Catholics were enrolled in parochial schools. Seminaries thrived. Protestant divinity schools could pick and choose among applicants who might otherwise become lawyers, doctors, or corporate executives. Catholic parents felt spiritually remiss if they did not contribute at least one son to the priesthood and a daughter to the convent. To those like myself with memories of that bygone era it seems like only yesterday.

Yet, only a half century later nearly one in four Americans claimed no religious identification. Another 50 percent acknowledged only moderate or intermittent concern for religion. Faith was no longer a family hand-me-down: parents who sent their children off to Sunday school or parochial schools watched as a great many of them, in their maturity, embraced either another religion or none at all. Long before the new millennium the old Protestant establishment that represented the ruling caste in politics as well as in Main Street Americas largest churches had disappeared, replaced by a new, rougher-hewn establishment of Fundamentalists and Evangelicals, like Jerry Falwell, who had been waiting patiently offstage for their turn in the spotlight. Catholics saw Pope John XXIIIs promise of renewal through the reforms of the Second Vatican Council sputter into factionalism and, later, the moral authority of their leadersfrom parish priests to scarlet-clad cardinalscompromised by the scandal of clerical abuse and hierarchical cover-up. The leading liberal Protestant seminaries remained open only because the mainline denominations decided to ordain women. Vocations to the Catholic priesthood declined so precipitously that even the importation of priests from Africa and other continents could not make up the difference. If former Catholics all belonged to a single denomination, it would constitute the nations second largestafter the Catholic Church itself. The ranks of American nuns, once the face of Catholicism in countless hospitals and parochial school classrooms, receded to the point of extinction. And American Jews, who had found new pride in Israels victory in the Six-Day War against overwhelming Arab forces in 1967, now faced the certain prospect of being outnumbered back at home by the more fervent and fertile Muslim population.

The narrative of institutional decline from the age of Eisenhower to the era of Obama is only one side of the story this book has to tell. In the 1960s and 70s, Americans also witnessed an unexpected exfoliation of religious belief, behavior, and belonging. Some historians compared it to the great religious awakenings that occurred in the middle decades of the eighteenth and nineteenth centuries, when Americans got religion at revival meetings orlike the Mormons, the Disciples of Christ, and other new movements of the daysought to recover the pure faith and practices of Jesus and His apostles.

But the kinds of religion that the baby boomers got was not like the religions of their parents and grandparents, nor were the new-time evangelizers. Many of them were Hindu gurus and Buddhist tulkus preaching salvation from the Vedas and Sanskrit sutras. Others were messiahs of sacred families like the Unification Church of Dr. Moon. Still others were secular gurus of transpersonal psychology and other techniques of the human potential movement that offered therapeutic solutions to the mysteries of life and death.

This midcentury spiritual awakening is another side of the story this book tells.

And yet neither of these transformations in American religion would have happenedor is even understandableapart from the cultural and political upheavals that convulsed American society as a whole. Among those addressed in these pages: the migration of southern blacks to northern cities, of whites to the green of postwar suburbs, and the creation of the Interstate Highway System in the Fifties; the expansion of higher education, the relaxation of sexual mores, and the rise of the drug culture in the Sixties; the collapse of bourgeois family structures and the culture wars in the Seventies and Eighties; and the repudiation of constituencies and principles that each of the major political parties once spoke to and for.

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