Samuel L. Perry – författare

A bracing examination of a force that imperils American democracyMost Americans were shocked by the violence they witnessed at the nation's Capital on January 6th, 2021. And many were bewildered by the images displayed by the insurrectionists: a wooden cross and wooden gallows; "Jesus saves" and "Don't Tread on Me;" Christian flags and Confederate Flags; even a prayer in Jesus' name after storming the Senate chamber. Where some saw a confusing jumble, Philip S. Gorski and Samuel L. Perry saw a familiar ideology: white Christian nationalism.In this short primer, Gorski and Perry explain what white Christian nationalism is and is not; when it first emerged and how it has changed; where it's headed and why it threatens democracy. Tracing the development of this ideology over the course of three centuries—and especially its influence over the last three decades—they show how, throughout American history, white Christian nationalism has animated the oppression, exclusion, and even extermination of minority groups while securing privilege for white Protestants. It enables white Christian Americans to demand "sacrifice" from others in the name of religion and nation, while defending their "rights" in the names of "liberty" and "property."White Christian nationalism motivates the anti-democratic, authoritarian, and violent impulses on display in our current political moment. The future of American democracy, Gorski and Perry argue, will depend on whether a broad spectrum of Americans—stretching from democratic socialists to classical liberals—can unite in a popular front to combat the threat to liberal democracy posed by white Christian nationalism.

Why do so many conservative Christians continue to support Donald Trump despite his many overt moral failings? Why do many Americans advocate so vehemently for xenophobic policies, such as a border wall with Mexico? Why do many Americans seem so unwilling to acknowledge the injustices that ethnic and racial minorities experience in the United States? Why do a sizeable proportion of Americans continue to oppose women's equality in the workplace and in the home? To answer these questions, Taking America Back for God points to the phenomenon of "Christian nationalism," the belief that the United States is-and should be-a Christian nation. Christian ideals and symbols have long played an important role in American public life, but Christian nationalism is about far more than whether the phrase "under God" belongs in the pledge of allegiance. At its heart, Christian nationalism demands that we must preserve a particular kind of social order, an order in which everyone--Christians and non-Christians, native-born and immigrants, whites and minorities, men and women recognizes their "proper" place in society. The first comprehensive empirical analysis of Christian nationalism in the United States, Taking America Back for God illustrates the influence of Christian nationalism on today's most contentious social and political issues. Drawing on multiple sources of national survey data as well as in-depth interviews, Andrew Whitehead and Samuel Perry document how Christian nationalism shapes what Americans think about who they are as a people, what their future should look like, and how they should get there. Americans' stance toward Christian nationalism provides powerful insight into what they think about immigration, Islam, gun control, police shootings, atheists, gender roles, and many other political issues-very much including who they want in the White House. Taking America Back for God is a guide to one of the most important-and least understood-forces shaping American politics.

Few cultural issues alarm conservative Protestant families and communities like the seemingly ubiquitous threat of pornography. Thanks to widespread access to the internet, conservative Protestants now face a reality in which every Christian man, woman, and child with a smartphone can access limitless pornography in their bathroom, at work, or at a friend's sleepover. Once confident of their victory over pornography in society at large, conservative Protestants now fear that "porn addiction" is consuming even the most faithful. How are they adjusting to this new reality? And what are its consequences in their lives?Drawing on over 130 interviews as well as numerous national surveys, Addicted to Lust shows that, compared to other Americans, pornography shapes the lives of conservative Protestants in ways that are uniquely damaging to their mental health, spiritual lives, and intimate relationships. Samuel L. Perry demonstrates how certain pervasive beliefs within the conservative Protestant subculture unwittingly create a context in which those who use pornography are often overwhelmed with shame and discouragement, sometimes to the point of depression or withdrawal from faith altogether. Conservative Protestant women who use pornography feel a "double shame" both for sinning sexually and for sinning "like a man," while conflicts over pornography in marriages are escalated by patterns of lying, hiding, blowing up, or threats of divorce. Addicted to Lust shines new light on one of the most talked-about problems facing conservative Christians.

How did so many white, conservative Christians come to embrace Donald Trump? Why do many argue so vigorously for preserving Confederate monuments and against the teaching of "Critical Race Theory"? Why do many Americans seem so unwilling to acknowledge the injustices that ethnic and racial minorities experience in the United States? Why do a sizeable proportion of Americans continue to oppose women's equality in the workplace and in the home? To answer these questions, Taking America Back for God points to the phenomenon of "Christian nationalism," the belief that the United States is-and should be-a Christian nation. Christian ideals and symbols have long played an important role in American public life, but Christian nationalism is about far more than whether the phrase "under God" belongs in the pledge of allegiance. At its heart, Christian nationalism demands that we must preserve a particular kind of social order, an order in which everyone--Christians and non-Christians, natural-born and immigrants, whites and minorities, men and women recognizes their "proper" place in society. In this award-winning book, the first comprehensive empirical analysis of Christian nationalism in the United States, Taking America Back for God illustrates the influence of Christian nationalism on today's most contentious social and political issues. Drawing on multiple sources of national survey data as well as in-depth interviews, Andrew Whitehead and Samuel Perry document how Christian nationalism shapes what Americans think about who they are as a people, what their future should look like, and how they should get there. Americans' stance toward Christian nationalism provides powerful insight into what they think about immigration, Islam, gun control, police shootings, atheists, gender roles, and many other political issues-very much including who they want in the White House. Taking America Back for God is a guide to one of the most important-and least understood-forces shaping American politics.

More than half a century ago, sociologist J. Milton Yinger remarked about religion, "There are few major subjects about which men know so little, yet feel so certain." Samuel L. Perry says that Yinger had it right. Americans--and Westerners more generally--neglect the scientific study of religion, and we do so at our peril.In Religion for Realists, Perry argues that we need the scientific study of religion--the rational, data-driven analysis of religious life-now more than ever. Contrary to the fears of many religious Americans, the scientific study of religion only threatens empirical falsehoods, promulgated often to the benefit of charlatans and demagogues. And contrary to the silent hopes of many secular academics, religion doesn't go away when you ignore it. Instead, interest groups fill the void to shape the public's understanding of religious reality: sometimes well, usually poorly. Perry makes the case that, as people in the West self-sort into partisan tribes, all of us--religious and irreligious alike--need the scientific study of religion. This book presents a practical roadmap for ensuring that its insights are widely available, accessible, and impactful.

More than half a century ago, sociologist J. Milton Yinger remarked about religion, "There are few major subjects about which men know so little, yet feel so certain." Samuel L. Perry says that Yinger had it right. Americans--and Westerners more generally--neglect the scientific study of religion, and we do so at our peril.In Religion for Realists, Perry argues that we need the scientific study of religion--the rational, data-driven analysis of religious life-now more than ever. Contrary to the fears of many religious Americans, the scientific study of religion only threatens empirical falsehoods, promulgated often to the benefit of charlatans and demagogues. And contrary to the silent hopes of many secular academics, religion doesn't go away when you ignore it. Instead, interest groups fill the void to shape the public's understanding of religious reality: sometimes well, usually poorly. Perry makes the case that, as people in the West self-sort into partisan tribes, all of us--religious and irreligious alike--need the scientific study of religion. This book presents a practical roadmap for ensuring that its insights are widely available, accessible, and impactful.

Few cultural issues alarm conservative Protestant families and communities like the seemingly ubiquitous threat of pornography. Thanks to widespread access to the internet, conservative Protestants now face a reality in which every Christian man, woman, and child with a smartphone can access limitless pornography in their bathroom, at work, or at a friend's sleepover. Once confident of their victory over pornography in society at large, conservative Protestants now fear that "porn addiction" is consuming even the most faithful. How are they adjusting to this new reality? And what are its consequences in their lives?Drawing on over 130 interviews as well as numerous national surveys, Addicted to Lust shows that, compared to other Americans, pornography shapes the lives of conservative Protestants in ways that are uniquely damaging to their mental health, spiritual lives, and intimate relationships. Samuel L. Perry demonstrates how certain pervasive beliefs within the conservative Protestant subculture unwittingly create a context in which those who use pornography are often overwhelmed with shame and discouragement, sometimes to the point of depression or withdrawal from faith altogether. Conservative Protestant women who use pornography feel a "double shame" both for sinning sexually and for sinning "like a man," while conflicts over pornography in marriages are escalated by patterns of lying, hiding, blowing up, or threats of divorce. Addicted to Lust shines new light on one of the most talked-about problems facing conservative Christians.

Illustrates the hidden challenges embedded within the evangelical adoption movement. For over a decade, prominent leaders and organizations among American Evangelicals have spent a substantial amount of time and money in an effort to address what they believe to be the "Orphan Crisis" of the United States. Yet, despite an expansive commitment of resources, there is no reliable evidence that these efforts have been successful. Adoptions are declining across the board, and both foster parenting and foster-adoptions remain steady. Why have evangelical mobilization efforts been so ineffective? To answer this question, Samuel L. Perry draws on interviews with over 220 movement leaders and grassroots families, as well as national data on adoption and fostering, to show that the problem goes beyond orphan care. Perry argues that evangelical social engagement is fundamentally self-limiting and difficult to sustain because their subcultural commitments lock them into an approach that does not work on a practical level. Growing God's Family ultimately reveals this peculiar irony within American evangelicalism by exposing how certain aspects of the evangelical subculture may stimulate activism to address social problems, even while these same subcultural characteristics undermine their own strategic effectiveness. It provides the most recent analysis of dominant elements within the evangelical subculture and how that subculture shapes the engagement strategies of evangelicals as a group.