Wesley came to the conclusion that real Christians are those whose inward (and outward) lives have been transformed by the bountiful sanctifying grace of God -- what he termed real Christianity--and this he strove to obtain for himself. Real Christianity, as Wesley understood it, embraces both works of piety and mercy, the person and the social.

Turner offers an accessible and colorful history of Campus Crusade and its founder, Bill Bright, whose marketing and fund-raising acumen transformed the organization into an international evangelical empire. Drawing on archival materials and more than one hundred interviews, Turner challenges the dominant narrative of the secularization of higher education, demonstrating how Campus Crusade helped reestablish evangelical Christianity as a visible subculture on American campuses. Beyond the campus, Bright expanded evangelicalism's influence in the worlds of business and politics. As Turner demonstrates, the story of Campus Crusade reflects the halting movement of evangelicalism into mainstream American society: its awkward marriage with conservative politics, its hesitancy over gender roles and sexuality, and its growing affluence.

A New Interpretation of Protestantism and Its Impact on the World

The radical idea that individuals could interpret the Bible for themselves spawned a revolution that is still being played out on the world stage today. This innovation lies at the heart of Protestantism's remarkable instability and adaptability. World-renowned scholar Alister McGrath sheds new light on the fascinating figures and movements that continue to inspire debate and division across the full spectrum of Protestant churches and communities worldwide.

Following the death of Joseph Smith, founder of the Mormon church, its second Prophet and new leader, Brigham Young, determined to move the faithful out of the Midwest, where they had been constantly persecuted by their neighbors, to found a new Zion in the wilderness. In 1846-47, the Mormons made their way west, generally following the Oregon Trail, arriving in July 1847 in what is today Utah, where they established Salt Lake City. Nine years later, fearing a federal invasion, Young and other Mormon leaders wrestled with the question of how to bring thousands of impoverished European converts, mostly British and Scandinavian, from the Old World to Zion. Young conceived of a plan in which the European Mormons would travel by ship to New York City and by train to Iowa City. From there, instead of crossing the plains by covered wagon, they would push and pull wooden handcarts all the way to Salt Lake.

But the handcart plan was badly flawed. The carts, made of green wood, constantly broke down; the baggage allowance of seventeen pounds per adult was far too small; and the food provisions were woefully inadequate, especially considering the demanding physical labor of pushing and pulling the handcarts 1,300 miles across plains and mountains. Five companies of handcart pioneers left Iowa for Zion that spring and summer, but the last two of them left late. As a consequence, some 900 Mormons in these two companies were caught in early snowstorms in Wyoming. When the church leadership in Salt Lake became aware of the dire circumstances of these pioneers, Younglaunched a heroic rescue effort. But for more than 200 of the immigrants, the rescue came too late.

The story of the Mormon handcart tragedy has never before been told in full despite its stunning human drama: At least five times as many people died in the Mormon tragedy as died in the more famous Donner Party disaster.

David Roberts has researched this story in Mormon archives and elsewhere, and has traveled along the route where the handcart pioneers came to grief. Based on his research, he concludes that the tragedy was entirely preventable. Brigham Young and others in the Mormon leadership failed to heed the abundant signs of impending catastrophe, including warnings from other Mormon elders in the East and Midwest, where the journey began. Devil's Gate is a powerful indictment of the Mormon leadership and a gripping story of survival and suffering that is superbly told by one of our finest writers of Western history.

Meeting at an African American college in North Carolina in 1959, a group of black and white Episcopalians organized the Episcopal Society for Cultural and Racial Unity and pledged to oppose all distinctions based on race, ethnicity, and social class. They adopted a motto derived from Psalm 133: ""Behold, how good and joyful a thing it is, for brethren to dwell together in unity!"" Though the spiritual intentions of these individuals were positive, the reality of the association between blacks and whites in the church was much more complicated. Episcopalians and Race examines the often ambivalent relationship between black communities and the predominantly white leadership of the Episcopal Church since the Civil War. Paying special attention to the 1950s and 60s, Gardiner Shattuck analyzes the impact of the civil rights movement on church life, especially in southern states. He discusses the Church's lofty goals--exemplified by the Episcopal Society for Cultural and Racial Unity--and ignoble practices and attitudes, such as the failure to recognize the role of black clergy and laity within the denomination. The efforts of mainline Protestant denominations were critically important in the struggle for civil rights, and Episcopalians expended a great deal of time and resources in engaging in the quest for racial equality and strengthening the missionary outreach to African Americans in the South. Shattuck offers an insider's history of Episcopalians' efforts, both successful and unsuccessful, to come to terms with race and racism since the Civil War.

Evangelicals, once at the periphery of American life, now wield power in the White House and on Wall Street, at Harvard and in Hollywood. How have they reached the pinnacles of power in such a short time? And what does this mean for evangelicals--and for America?
Drawing on personal interviews with an astonishing array of prominent Americans--including two former Presidents, dozens of political and government leaders, more than 100 top business executives, plus Hollywood moguls, intellectuals, athletes, and other powerful figures--D. Michael Lindsay shows first-hand how they are bringing their vision of moral leadership into the public square. This riveting volume tells us who the real evangelical power brokers are, how they rose to prominence, and what they're doing with their clout. Lindsay reveals that evangelicals are now at home in the executive suite and on the studio lot, and from those lofty perches they have used their influence, money, and ideas to build up the evangelical movement and introduce it to the wider American society. They are leaders of powerful institutions and their goals are ambitious--to bring Christian principles to bear on virtually every aspect of American life.
Along the way, the book is packed with fascinating stories and striking insights. Lindsay shows how evangelicals became a force in American foreign policy, how Fortune 500 companies are becoming faith-friendly, and how the new generation of the faithful is led by cosmopolitan evangelicals. These are well-educated men and women who read both The New York Times and Christianity Today, and who are wary of the evangelical masses' penchant for polarizing rhetoric, apocalyptic pot-boilers, and bad Christian rock. Perhaps most startling is the importance of personal relationships between leaders--a quiet conversation after Bible study can have more impact than thousands of people marching in the streets.
Faith in the Halls of Power takes us inside the rarified world of the evangelical elite--beyond the hysterical panic and chest-thumping pride--to give us the real story behind the evangelical ascendancy in America.