home  |  book  |  blogs  |   RSS  |  contact  |
  An American Manifesto
Tuesday November 25, 2014 
by Christopher Chantrill Follow chrischantrill on Twitter

TOP NAV

Home

Blogs

Opeds

Articles

Bio

Contact

BOOK

Manifesto

Sample

Faith

Education

Mutual aid

Law

Books

ROAD TO THE

MIDDLE CLASS

Contents

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter 12

Chapter 13

Chapter 14

Chapter 15

Bibliography

Chapter 6:
Popular Religion in the Nineteenth Century

| <<prev | 1 | 2 | 3 | (4) |print view

The growth of the Mormons has been rapid and steady.  Starting from Joseph Smith’s “holy family” of 23 in the 1830, the Church of Jesus Christ of Latter Day Saints grew by the end of the nineteenth century to over 200,000 adherents, an average annual growth of 17 percent.  A century later, it had about ten million members.

Of course, all this was merely bagatelle.  More than the nineteenth century, it was the twentieth century was the great age of popular religion.  In 1906 a Christian sect was founded in Los Angeles, California, that grew to half a billion worldwide by the turn of the twenty-first century. 

In any century popular religion, its colorful leaders and its millions of adherents, is a world outside the interest of our modern elites.  The reason is not difficult to discover.  People engage with popular religion as part of a self-governed struggle to achieve a competence and respectability in the city, to negotiate the transition from country ways to city ways.  To the sons and daughters of the bourgeoisie in the nineteenth century, its earnestness and its enthusiasm is slightly embarrassing and shameful, its reverence for the family and its dutiful roles is confining, and its experience of salvation from sin inexplicable.  But as this same religion flourishes in the favelas of Latin America, in the chaotic nations of southern Africa, and in the burgeoning giants of East Asia, the observer is bound to admit that there is something between enthusiastic Christianity and emerging capitalism that makes them eager partners.


| <<prev | 1 | 2 | 3 | (4) |print view

 

Click for Chapter 7: The Best Schools

 

Buy the ebook: Road to the Middle Class: only $0.99.

 

Your comments are welcome. Please e-mail to Christopher Chantrill at mailto:chrischantrill@gmail.com, and take the RMC test here.

 TAGS


What Liberals Think About Conservatives

[W]hen I asked a liberal longtime editor I know with a mainstream [publishing] house for a candid, shorthand version of the assumptions she and her colleagues make about conservatives, she didn't hesitate. “Racist, sexist, homophobic, anti-choice fascists,” she offered, smiling but meaning it.
Harry Stein, I Can't Believe I'm Sitting Next to a Republican


Racial Discrimination

[T]he way “to achieve a system of determining admission to the public schools on a nonracial basis,” Brown II, 349 U. S., at 300–301, is to stop assigning students on a racial basis. The way to stop discrimination on the basis of race is to stop discriminating on the basis of race.
Roberts, C.J., Parents Involved in Community Schools vs. Seattle School District


Liberal Coercion

[T]he Liberal, and still more the subspecies Radical... more than any other in these latter days seems under the impression that so long as he has a good end in view he is warranted in exercising over men all the coercion he is able[.]
Herbert Spencer, The Man Versus the State


Taking Responsibility

[To make] of each individual member of the army a soldier who, in character, capability, and knowledge, is self-reliant, self-confident, dedicated, and joyful in taking responsibility [verantwortungsfreudig] as a man and a soldier. — Gen. Hans von Seeckt
MacGregor Knox, Williamson Murray, ed., The dynamics of military revolution, 1300-2050


Responsible Self

[The Axial Age] highlights the conception of a responsible self... [that] promise[s] man for the first time that he can understand the fundamental structure of reality and through salvation participate actively in it.
Robert N Bellah, "Religious Evolution", American Sociological Review, Vol. 29, No. 3.


Churches

[In the] higher Christian churches... they saunter through the liturgy like Mohawks along a string of scaffolding who have long since forgotten their danger. If God were to blast such a service to bits, the congregation would be, I believe, genuinely shocked. But in the low churches you expect it every minute.
Annie Dillard, Holy the Firm


Sacrifice

[Every] sacrifice is an act of impurity that pays for a prior act of greater impurity... without its participants having to suffer the full consequences incurred by its predecessor. The punishment is commuted in a process that strangely combines and finesses the deep contradiction between justice and mercy.
Frederick Turner, Beauty: The Value of Values


Pentecostalism

Within Pentecostalism the injurious hierarchies of the wider world are abrogated and replaced by a single hierarchy of faith, grace, and the empowerments of the spirit... where groups gather on rafts to take them through the turbulence of the great journey from extensive rural networks to the mega-city and the nuclear family...
David Martin, On Secularization


Conservatism's Holy Grail

What distinguishes true Conservatism from the rest, and from the Blair project, is the belief in more personal freedom and more market freedom, along with less state intervention... The true Third Way is the Holy Grail of Tory politics today - compassion and community without compulsion.
Minette Marrin, The Daily Telegraph


Moral Imperatives of Modern Culture

These emerge out of long-standing moral notions of freedom, benevolence, and the affirmation of ordinary life... I have been sketching a schematic map... [of] the moral sources [of these notions]... the original theistic grounding for these standards... a naturalism of disengaged reason, which in our day takes scientistic forms, and a third family of views which finds its sources in Romantic expressivism, or in one of the modernist successor visions.
Charles Taylor, Sources of the Self


 

©2007 Christopher Chantrill