In the last fifty years, religion in America has changed dramatically, and Mainline Protestantism is following suit. This book reveals a fundamental transformation taking place in the Evangelical Lutheran Church in America. The ELCA is looking to postdenominational Christianity for inspiration on how to attract people to the pews, but is at the same time intent on preserving its confessional, liturgical tradition as much as possible in late modernity. As American religion grows increasingly experiential and individualistic, the ELCA is caught between its church heritage and a highly innovative culture that demands participative structures and a personal relationship with the divine. In the midst of this tension, the ELCA is deflating its church hierarchy and encouraging people to become involved in congregations on their own terms, while it continues to celebrate its confessional, liturgical identity. But can this balance between individual and institution be upheld in the long run? Or will the democratization and pluralization of the faith ultimately undermine the church? This book explores how the ELCA attempts to resist the forces of Americanization in late modernity even as it slowly but surely comes to resemble mainstream American religion more and more.

In Pentecostal Hermeneutics in the Late Modern World, L. William Oliverio, Jr. offers a series of forays into the places where late modernity and Pentecostalism have met in interpreting God, the world, and human selves and communities. Oliverio provides a historical, constructive, and ecumenical approach to understanding current trajectories in Pentecostal interpretation as he engages a variety of philosophers and theologians. Together, these essays point to a way forward for Pentecostal hermeneutics in the context of the late modern world.

Religious traditions provide the stories and rituals that define the core values of church members. Yet modern life in America can make those customs seem undesirable, even impractical. As a result, many congregations refashion church traditions so they may remain powerful and salient. How do these transformations occur? How do clergy and worshipers negotiate which aspects should be preserved or discarded? Focusing on the innovations of several mainline Protestant churches in the San Francisco Bay Area, Stephen Ellingson’s The Megachurch and the Mainline provides new understandings of the transformation of spiritual traditions. For Ellingson, these particular congregations typify a new type of Lutheranism—one which combines the evangelical approaches that are embodied in the growing legion of megachurches with American society’s emphasis on pragmatism and consumerism. Here Ellingson provides vivid descriptions of congregations as they sacrifice hymns in favor of rock music and scrap traditional white robes and stoles for Hawaiian shirts, while also making readers aware of the long history of similar attempts to Americanize the Lutheran tradition. This is an important examination of a religion in flux—one that speaks to the growing popularity of evangelicalism in America.

"The United States is in the midst of a religious revolution. Or, perhaps it is better to say a non-religious revolution. Around a quarter of US adults now say they have no religion. The great majority of these religious "nones" also say that they used to belong to a religion but no longer do. These are the nonverts: think "converts," but from having religion to having none. Even on the most conservative of estimates, there are currently about 59 million of them in the United States. Nonverts explores who they are, and why they joined the rising tide of the ex-religious. It draws on dozens of interviews, original analysis of high-quality survey data, and a wealth of cutting-edge studies, to present an entertaining and insightful exploration of America's ex-religious landscape. While American religion is not going to die out any time soon, ex-Christian America is a growing presence in national life. America's religious revolution is not just a religious revolution : it is catalyzing a profound social, cultural, moral, and political impact"--

While others lament the declining attendance of mainline churches and blame it on an out-of-date tradition, Jackson Carroll offers a more hopeful perspective, arguing that they key to future vitality can be found in the same tradition. According to Carroll, the tension between tradition and change has always been part of the Protestant heritage, and he argues that now is a time when being faithful requires adaptation.

In Reformed Sacramentality, the late Graham Hughes discusses the role of physicality in worship. He contends that to counter the Reformed tradition’s vulnerability to a cultural colonization by secular modernity, Reformed theology needs to amplify its appreciation for God’s omnipresence in creation with a re-appropriation of the condensed symbols of faith. Hughes’s argument builds on a historical analysis of the Reformed tradition’s rejection of material sacramentality and its ecclesial and cultural consequences. From a late modern vantage point, Hughes advocates for a rediscovery of material sacramentality both as a lever against modern solipsism and as an iconic reminder of God’s radical otherness.

Explores how the church has engaged—and should engage—the American context What might faithful and meaningful Christian witness look like within our changing contemporary American context? After analyzing contemporary challenges and developing a missiological approach for the US church, Craig Van Gelder and Dwight Zscheile reflect on the long, complex, and contested history of Christian mission in America. Five distinct historical periods from the beginning of the colonial era to the dawn of the third millennium are reviewed and critiqued. They then bring the story forward to the present day, discussing current realities confronting the church, discerning possibilities of where and how the Spirit of God might be at work today, and imagining what participating in the triune God’s mission may look like in an uncertain tomorrow.

Social forms of religion - the ways in which individuals and groups coordinate religious practice - produce community at the same time as they enable individual religious experiences. A mix of group, organization, market exchange, network, event, and/or other forms characterizes different traditions. Shifts in dominant social forms within a religious tradition are catalysts and expressions of religious transformation alike. The contributions to the volume test this argument by presenting Catholic, Protestant, Charismatic/Pentecostal, Orthodox, and Mormon case studies from Europe and the Americas.

This title tackles issues relevant to leadership in the realm of religion. It explores such themes as the contexts in which religious leaders move, leadership in communities of faith, leadership as taught in theological education and training, religious leadership impacting social change and social justice, and more. Topics are examined from multiple perspectives, traditions, and faiths.

The landscape of American religion is changing dramatically, Millennials are dropping out of church, and new experimental types of Christianity such as the Emerging Church are coming to the fore. But what is the future of religion in America, and what role will Millennials play in that? The results of three years of scholarly inquiry, this collection of essays looks at the Emerging Church and Millennial religious responses and seeks to define and explore both phenomena, always on the lookout for their intersection. Bringing together a diverse collection of scholars in theology, sociology, history and comparative religion, this book highlights the importance of both the Emerging Church and the Millennial generation’s future for religion.