by Jon Butler
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Product Description
Challenging the formidable tradition that places early New England Puritanism at the center of the American religious experience. Yale historian Jon Butler offers a new interpretation of three hundred years of religious and cultural development. Butler stresses the instability of religion in Europe where state churches battled dissenters, magic, and astonishingly low church participation. He charts the transfer of these difficulties to America, including the failure of Puritan religious models, and describes the surprising advance of religious commitment there between 1700 and 1865. Through the assertion of authority and coercion, a remarkable sacralization of the prerevolutionary countryside, advancing religious pluralism, the folklorization of magic, and an eclectic, syncretistic emphasis on supernatural interventionism, including miracles, America emerged after 1800 as an extraordinary spiritual hothouse that far eclipsed the Puritan achievement--even as secularism triumphed in Europe. Awash in a Sea of Faith ranges from popular piety to magic, from anxious revolutionary war chaplains to the cool rationalism of James Madison, from divining rods and seer stones to Anglican and Unitarian elites, and from Virginia Anglican occultists and Presbyterians raised from the dead to Jonathan Edwards, Joseph Smith, and Abraham Lincoln. Butler deftly comes to terms with conventional themes such as Puritanism, witchcraft, religion and revolution, revivalism, millenarianism, and Mormonism. His elucidation of Christianity's powerful role in shaping slavery and of a subsequent African spiritual "holocaust," with its ironic result in African Christianization, is an especially fresh and incisive account. Awash in a Sea of Faith reveals the proliferation of American religious expression -not its decline-and stresses the creative tensions between pulpit and pew across three hundred years of social maturation. Striking in its breadth and deeply rooted in primary sources, this seminal book recasts the landscape of American religious and cultural history.
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Average Customer Review:
0 of 3 people found the following review helpful:
 Outstanding, 2007-01-22
Thoughtful and scholarly, yet readable, history of religion in US history and its ups and downs.
27 of 32 people found the following review helpful:
 A Non Traditional Approach to American Religious History, 2000-04-29
Awash in a Sea of Faith is a book of its time. The intellectual and historiographical context of Jon Butler's revisionist history of religion in America is found in the camp that Jack Greene, Keith Thomas and David Hall have been preparing for some time now. This trend, which Butler perfects, is marked by a strong skepticism toward the influence of Puritanism in American culture, toward the major claims of American Protestantism, toward the basic dogmas of traditional American religious history and by a desire for historical and geographical egalitarianism. A pervasive skepticism is not the only component at the foundation of Butler's approach. His historical logic is partially guided by a continuous dialectic between the sacred and secular, elite and popular, the barren colonial landscape and the rise of sacred structures, orthodoxy and occultism. Considering the large and long religious historiographies in North America, Butler's approach starts with profoundly untraditional premises and assumptions. It should not surprise us, then, that Butler would arrive to untraditional conclusions. After all that is what revisionism is- to change the way we perceive history and to challenge some rusty assumptions. His main argument, that the Christianization of America came through a process of syncretism, would have not only alarmed Protestant leaders in the 19th century, but would also have worried religious historians in the 20th century. In his presentation of European Protestantism and its journey toward the America continent, Butler emphasizes occultism as a transforming force in religion and society. In doing this, he ignores the strength of the anti-idolatry Protestant movements that "cleaned out" many churches, the close relation between modern empiricism and Protestantism with its emphasis on the "Biblical evidence," and the influence of effective preaching on parishioners. Considering that the word "holocaust" in the post World Wars is related with the Nazi's massacre of the Jews, Butler demonizes American Protestantism for its missionary zeal and for its emphasis on civil obedience among the African Americans. By doing this, Butler completely disregards the humanitarian impulse in their behalf, which was equally syncretic. And by assuming that African American ideology was secular before 1760 he contradicts his conclusion that "Slavery's destruction of African religious systems in America . . . . constituted cultural robbery. . . . of the most vicious sort." If we still ignore this contradiction, his analysis of the African-American mass movement into Protestant Christianity cannot explain how would the unsophisticated African religious systems could have been a match to Protestantism and to the complex life in American Slavery. In revising the Great Awakenings Butler take luster out of these movements by emphasizing its conservatism and downplaying its egalitarianism. But here Butler's assumption falters in logic. He presumes that increase social status for the clergy and increment in church authority always meant conservatism. In the American religious context, where pluralism was the main characteristic, more leveled status to clergy, and more authority to non-state-churches (dissidents) meant egalitarianism- particularly compared with the European religious experience. Furthermore, by indicating that itinerant ministers opposed settled ministers selectively, he is not only ignoring their significance, but is also ignoring social forces that would naturally motivate the Itinerants to seek support and sympathy from some settled ministers while ignoring others. Curiously, Butler's analysis of American revivalism is distinguished by a robust defense to the Anglican Church, and a downplaying of dissent's strength and growth-, which is also a revision in traditional American religious history. Throughout his entire book, but especially on the Antebellum Christianity, Butler always defines the practice of Alchemy, the curiosity for the gothic and the secret, and the believing in dreams and miracles as indication of spiritualism and witchcraft. Defining these religious experiences, which some orthodox leaders, have seen with suspicious eyes, may belie Butler's position of standardization-a secularized Protestant mainstream. At this point the reader would wonder why Butler includes the practice of alchemy with the believing in miracles, since science (to mention only two) was not as clearly define and not as evenly spread as it was a century later, and miracles have always been regarded as part of Christian beliefs. It may be that Butler needs this combination to highlight his point of Protestants' lack of purity and imprecision, which would have been impossible otherwise. Perhaps inexactitude is inbuilt in certain aspects of the study since Christianity is itself syncretic, thus invalidating any model of Christianity detached from "its" culture and historical setting.
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