Mark Silk – författare

In The Future of Evangelicalism in America, thematic chapters on culture, spirituality, theology, politics, and ethnicity reveal the sources of the movement's dynamism, as well as significant challenges confronting the rising generations. A collaboration among scholars of history, religious studies, theology, political science, and ethnic studies, the volume offers unique insight into a vibrant and sometimes controversial movement, the future of which is closely tied to the future of America.

In The Future of Evangelicalism in America, thematic chapters on culture, spirituality, theology, politics, and ethnicity reveal the sources of the movement's dynamism, as well as significant challenges confronting the rising generations. A collaboration among scholars of history, religious studies, theology, political science, and ethnic studies, the volume offers unique insight into a vibrant and sometimes controversial movement, the future of which is closely tied to the future of America.

As recently as the 1960s, more than half of all American adults belonged to just a handful of mainline Protestant denominations—Presbyterian, UCC, Disciples of Christ, Episcopal, Lutheran, Methodist, and American Baptist. Presidents, congressmen, judges, business leaders, and other members of the elite overwhelmingly came from such backgrounds. But by 2010, fewer than 13 percent of adults belonged to a mainline Protestant church. What does the twenty-first century hold for this once-hegemonic religious group?In this volume, experts in American religious history and the sociology of religion examine the extraordinary decline of mainline Protestantism over the past half century and assess its future. Contributors discuss the demographics of mainline Protestants; their beliefs, practices, and modes of worship; their political views and partisan affiliations; and the social and moral questions that unite and divide Protestant communities. Other chapters examine Protestant institutions, including providers of health care and education; analyze churches’ public voice; and probe what will come from a diminished role relative to other groups in society, especially the ascendant evangelicals. Far from going extinct, the book argues, the mainline Protestant movement will continue to be a vital remnant in an American religious culture torn between the contending forces of secularism and evangelicalism.

As recently as the 1960s, more than half of all American adults belonged to just a handful of mainline Protestant denominations—Presbyterian, UCC, Disciples of Christ, Episcopal, Lutheran, Methodist, and American Baptist. Presidents, congressmen, judges, business leaders, and other members of the elite overwhelmingly came from such backgrounds. But by 2010, fewer than 13 percent of adults belonged to a mainline Protestant church. What does the twenty-first century hold for this once-hegemonic religious group?In this volume, experts in American religious history and the sociology of religion examine the extraordinary decline of mainline Protestantism over the past half century and assess its future. Contributors discuss the demographics of mainline Protestants; their beliefs, practices, and modes of worship; their political views and partisan affiliations; and the social and moral questions that unite and divide Protestant communities. Other chapters examine Protestant institutions, including providers of health care and education; analyze churches’ public voice; and probe what will come from a diminished role relative to other groups in society, especially the ascendant evangelicals. Far from going extinct, the book argues, the mainline Protestant movement will continue to be a vital remnant in an American religious culture torn between the contending forces of secularism and evangelicalism.

Catholics constitute the largest religious community in the United States. Yet most American Catholics have never known a time when their church was not embroiled in controversies over liturgy, religious authority, cultural change, and gender and sexuality. Today, these arguments are taking place against the backdrop of Pope Francis’s progressive agenda and the resurgence of the clergy sexual abuse crisis. What is the future of Catholicism in America?This volume considers the prospects at a pivotal moment. Contributors—scholars from sociology, theology, religious studies, and history—look at the church’s evolving institutional structure, its increasing ethnic diversity, and its changing public presence. They explore the tensions among members of the hierarchy, between clergy and laity, and along lines of ethnicity, immigration status, class, generation, political affiliation, and degree of religious commitment. They conclude that American Catholicism’s future will be pluriform—reflecting the variety of cultural, political, ideological, and spiritual points of view that typify the multicultural, democratic society of which Catholics constitute so large a part.

Catholics constitute the largest religious community in the United States. Yet most American Catholics have never known a time when their church was not embroiled in controversies over liturgy, religious authority, cultural change, and gender and sexuality. Today, these arguments are taking place against the backdrop of Pope Francis’s progressive agenda and the resurgence of the clergy sexual abuse crisis. What is the future of Catholicism in America?This volume considers the prospects at a pivotal moment. Contributors—scholars from sociology, theology, religious studies, and history—look at the church’s evolving institutional structure, its increasing ethnic diversity, and its changing public presence. They explore the tensions among members of the hierarchy, between clergy and laity, and along lines of ethnicity, immigration status, class, generation, political affiliation, and degree of religious commitment. They conclude that American Catholicism’s future will be pluriform—reflecting the variety of cultural, political, ideological, and spiritual points of view that typify the multicultural, democratic society of which Catholics constitute so large a part.

Writing in the New York Times Magazine, Max Frankel characterized Unsecular Media as a book that "leaves you thinking about the saintly role that religion has acquired in our allegedly irreligious media."Mark Silk's book is the first to offer a comprehensive description and analysis of how American news media cover religion.

From the evangelical South to Catholic New England to the 'unchurched' Pacific Northwest, regional religious differences have a dramatic impact on public life not only in the regions themselves but also in the United States as a whole. As the interplay between religion and politics continues to dominate public discussion, understanding regional similarities and differences is key to understanding the debate around such national issues as health care, immigration, and the environment. For the first time, One Nation, Divisible shows how geographical religious diversity has shaped public culture in eight distinctive regions of the country and how regional differences influence national politics. Examining each region in turn, Mark Silk and Andrew Walsh provide historical context, stories that reveal the current cultural dynamics, and analyses of current politics to create rounded portraits of each region. They then present a compelling new account of the evolution of national religious politics since World War II. In doing so, they suggest that the regional religious forces that have fueled recent culture wars may be giving way to a less confrontational style rooted in different regional realities.

From the evangelical South to Catholic New England to the 'unchurched' Pacific Northwest, regional religious differences have a dramatic impact on public life not only in the regions themselves but also in the United States as a whole. As the interplay between religion and politics continues to dominate public discussion, understanding regional similarities and differences is key to understanding the debate around such national issues as health care, immigration, and the environment. For the first time, One Nation, Divisible shows how geographical religious diversity has shaped public culture in eight distinctive regions of the country and how regional differences influence national politics. Examining each region in turn, Mark Silk and Andrew Walsh provide historical context, stories that reveal the current cultural dynamics, and analyses of current politics to create rounded portraits of each region. They then present a compelling new account of the evolution of national religious politics since World War II. In doing so, they suggest that the regional religious forces that have fueled recent culture wars may be giving way to a less confrontational style rooted in different regional realities.

When asked their religious identification, more people answer 'none' in the Pacific Northwest than in any other region of the United States. But this does not mean that the region's religious institutions are without power or that Northwesterners who do attend no place of worship are without spiritual commitments. With no dominant denomination, Evangelicals, Mainline Protestants, Catholics, Jews, adherents of Pacific Rim religious traditions, indigenous groups, spiritual environmentalists, and secularists must vie or sometimes must cooperate with each other to address the regions' pressing economic, environmental, and social issues. One cannot understand this complex region without understanding the fluid religious commitments of its inhabitants. And one cannot understand religion in Oregon, Washington, and Alaska without Religion and Public Life in the Pacific Northwest.

'Pretty much like the rest of the country, only more so.' This quip from Wallace Stegner well-represents the Pacific region's religious culture. California, Nevada, and Hawaii emerged more recently, more quickly and with more diversity and fluidity than the other United States. Although influenced by Mexican Catholicism, Native Traditions, Asian Religions, and Euro-American Christianity, no religious tradition dominates, and a secular ethos usually reigns. But this very religious indifference makes California and the rest of the region open to all sorts of missionary movements and religious innovations. New organizational forms, new spiritual therapies, and new religious hybrids all compete for residents' attention along with secular ways for making meaning. With all these options, residents of the region mix, match, and move between religious identities more than other Americans. Without ignoring its diversity, Religion and Public Life in the Pacific Region highlights the key aspects of the region's fluctuating religions and its spirituality's impact on political life.

In 1995, Republicans came to power in the United States with an ambitious program proposing to embrace a degree of laissez- faire economics unknown for generations anywhere in the industrialized world. Simultaneously, politicians, entrepreneurs, and economists championed the new bastions of unregulated capitalism that sprung up in such unfamiliar precincts as Beijing and Moscow. Yet to date many free-market economic policies, be it in Prague or here in America, have not lived up to their initial promises. In fact, it has become a common joke in Russia that capitalism has succeeded in making communism look good, a feat unaccomplished by the Kremlin in its 70 year reign.In Making Capitalism Work, Leonard and Mark Silk analyze the failures and successes of capitalism as seen most recently in the former Soviet Bloc, Japan, China, the European Community and the United States. While recognizing that capitalism has been successful in a number of countries, the authors point out that overly simplistic policies advocating an unfettered capitalism ignore too large a range of issues central to the formation of any moral economic system. Viewing capitalism as simply one of a number of economic systems, Leonard and Mark Silk address such issues as the obligation of the rich to the poor, the responsibility of the state to insulate its citizens from market fluctuations, the responsibility of present generations to provide for future ones, and whether economic systems can set the proper extent and limits of individual rights and freedoms. An important, concise, thought-provoking book this is the last book Leonard Silk wrote before his death late last year and has been completed here by his son, Mark.

Offering the first comprehensive, interdisciplinary account of what Christian nationalism in America is and isn’t, and how it became the political religion of Donald Trump’s MAGA movement, the chapters in this book describe the way Christian nationalism has embedded itself in American politics.Understanding Christian Nationalism emphasizes that Christian nationalism’s sacralization of the United States must be seen against the backdrop of American civil religion, which since the founding of the republic has represented the country in sacred terms that transcend political partisanship. By contrast, partisanship is central to the Christian nationalist enterprise. Although Christian nationalist politics can be found in the nineteenth century, this book shows that the Christian nationalism experienced in today’s America derives from the rise of the religious right in the late 1970s. Adapting civil religious language to advance the electoral success of the Republican Party, the religious right set the stage for the MAGA movement by promoting the restoration of a country dominated by White, heterosexual men, when Protestant Christianity enjoyed favored status as the country’s effective religious establishment. This collection makes clear that the use of religious language to characterize the United States is not exclusively an expression of Christian nationalism. It also demonstrates that many Christian nationalists in America see themselves as part of an international movement to restore Christian values around the world.Featuring chapters that use historical methods, media analysis, survey data, interviews, and ethnographic observations, this book is essential to students, instructors, and readers in sociology, social theory, sociology of religion, cultural sociology, US history, and politics to understand the Christian nationalism integral to Trump’s appeal and electoral success.

Offering the first comprehensive, interdisciplinary account of what Christian nationalism in America is and isn’t, and how it became the political religion of Donald Trump’s MAGA movement, the chapters in this book describe the way Christian nationalism has embedded itself in American politics.Understanding Christian Nationalism emphasizes that Christian nationalism’s sacralization of the United States must be seen against the backdrop of American civil religion, which since the founding of the republic has represented the country in sacred terms that transcend political partisanship. By contrast, partisanship is central to the Christian nationalist enterprise. Although Christian nationalist politics can be found in the nineteenth century, this book shows that the Christian nationalism experienced in today’s America derives from the rise of the religious right in the late 1970s. Adapting civil religious language to advance the electoral success of the Republican Party, the religious right set the stage for the MAGA movement by promoting the restoration of a country dominated by White, heterosexual men, when Protestant Christianity enjoyed favored status as the country’s effective religious establishment. This collection makes clear that the use of religious language to characterize the United States is not exclusively an expression of Christian nationalism. It also demonstrates that many Christian nationalists in America see themselves as part of an international movement to restore Christian values around the world.Featuring chapters that use historical methods, media analysis, survey data, interviews, and ethnographic observations, this book is essential to students, instructors, and readers in sociology, social theory, sociology of religion, cultural sociology, US history, and politics to understand the Christian nationalism integral to Trump’s appeal and electoral success.

This collection of essays by leading scholars explores the present, dynamic state of metaphysical religion in America.

This collection of essays by leading scholars explores the present, dynamic state of metaphysical religion in America.

This book explores the state of the American Jewish world in the early 21st century, after decades of accelerating change that has transformed it and all other religious groups in the United States.

This book explores the state of the American Jewish world in the early 21st century, after decades of accelerating change that has transformed it and all other religious groups in the United States.

When asked their religious identification, more people answer 'none' in the Pacific Northwest than in any other region of the United States. But this does not mean that the region's religious institutions are without power or that Northwesterners who do attend no place of worship are without spiritual commitments. With no dominant denomination, Evangelicals, Mainline Protestants, Catholics, Jews, adherents of Pacific Rim religious traditions, indigenous groups, spiritual environmentalists, and secularists must vie or sometimes must cooperate with each other to address the regions' pressing economic, environmental, and social issues. One cannot understand this complex region without understanding the fluid religious commitments of its inhabitants. And one cannot understand religion in Oregon, Washington, and Alaska without Religion and Public Life in the Pacific Northwest.

Huge mountain ranges and vast uninhabited areas characterize the Mountain West. The region is home to several dense urban centers, but there is enough space between cities for three very distinct religious cultures to develop. Arizona and New Mexico's religious public life is still dominated by the Catholic church which was in place three centuries before these areas became U.S. states. Mormons came to Utah and Idaho in the 19th century to set up their own church-state and only later were admitted to the Union. Religious minorities from Native Americans to "mainstream" Protestants must contend with these religious establishments. In the third subregion of Colorado, Wyoming, and Montana no one religious body dominates and many inhabitants claim no religious affiliation at all. Religion and Public Life in the Mountain West explores these three distinct religious regions but then goes on to see how they work together and what they have in common.

Although stoical New Englanders may not be showy about it, religion continues to play a powerful role in their culture. In fact, their very reticence to discuss religion may stem from long-standing religious divisions in the region. Beginning in the 1840s, Catholics flocked to the region and soon challenged the Protestant establishment. Tensions between the powerful mainline Protestant minority and the Catholic majority continues to today. This third volume in the Religion by Region series devotes many of its pages to these two dominant groups. Yet the roles of Conservative Protestants, African Americans & Jews are not overlooked. Religion and Public Life in New England also imagines the long-term effects of recent developments such as the arrival of non-Judeo-Christian religions to the region and the Catholic priest sexual abuse scandal. Religion and Public Life in New England provides a very readable account of religion in this most regional of U.S. regions.

Not just in the middle geographically, the Midwest represents the American average in terms of beliefs, attitudes, and values. The region's religious portrait matches the national religious portrait more closely than any other region. But far from making the Midwest dull, "average" means most every religious group and religious issue are represented in this region. Unlike other volumes in the series, Religion and Public Life in the Midwest includes a chapter devoted to a single city (Chicago), a chapter on a single Mainline Protestant denomination (Lutherans), and a chapter on religious variations in urban, surburan, and rural settings. This fourth book in the Religion by Region series does not neglect the pervasive image of the "typical" Midwesterner, but it does let the region's marbled religious diversity come through.

In July 2002 chief justice of the Alabama Supreme Court had a two-ton monument of the Ten Commandments placed into the rotunda of the Montgomery state judicial building. But this action is only a recent case in the long history of religiously inspired public movements in the American South. From the Civil War to the Scopes Trial to the Moral Majority, white Southern evangelicals have taken ideas they see as drawn from the Christian Scriptures and tried to make them into public law. But blacks, women, subregions, and other religious groups too vie for power within and outside this Southern Religious Establishment. Religion and Public Life in the South gives voice to both the establishment and its dissenters and shows why more than any other region of the country, religion drives public debate in the South.

In July 2002 chief justice of the Alabama Supreme Court had a two-ton monument of the Ten Commandments placed into the rotunda of the Montgomery state judicial building. But this action is only a recent case in the long history of religiously inspired public movements in the American South. From the Civil War to the Scopes Trial to the Moral Majority, white Southern evangelicals have taken ideas they see as drawn from the Christian Scriptures and tried to make them into public law. But blacks, women, subregions, and other religious groups too vie for power within and outside this Southern Religious Establishment. Religion and Public Life in the South gives voice to both the establishment and its dissenters and shows why more than any other region of the country, religion drives public debate in the South.