While the political aspect of the traditionalist quest for prescriptive Christianity has been central to the story from the start, this chapter examines, first, the complicated way that religious and political norms are intertwined in American history and dependent on whether the Christian community is in a position of power or not. Second, the chapter examines two aspects of Christian identity that are especially important in understanding contemporary American politics: (1) a global Christian identity that understands Christians as those persecuted by godless secular society, and (2) an antignostic identity that understands Christians as those who wage war against “gnosticism,” a term applicable to whatever conservative Christians are currently combatting in the political sphere.

The “crisis of evangelicalism” that arose in 2016 with the election of Donald Trump, who was supported by 80 percent of American evangelicals, provides a case study in the challenge of determining who counts as a “true evangelical” or a “true Christian.” The distinction between descriptive and prescriptive approaches to Christianity helps to clarify much of the controversy. The anxieties of modernity have forced all Christians, liberal and conservative, to explore new approaches to prescriptivism.

This glossary emphasizes Nahuatl terminology; terms in Spanish are identified. Organized chapter by chapter, terms only appear in the listing for the chapter in which they first appear.

A spiritually enveloping, time-consuming, and value-creating set of activities, Aztecs centered their religion on powerful spiritual beings. Ceremony and time were fundamental parts of everyday life. From the smallest household to the largest city, rituals of offering to the gods took place every day as Aztecs sought water, food, the survival of human life, and balance in what they perceived to be a chaotic spiritual and material world. In their dynamic universe, deities and their human embodiments and priests and priestesses manifested great power. Ceremonies conducted for those beings, the offerings presented to them, and exchanged or distributed provide examples of the power and energy that offerings, including living humans, provided. Time-keeping focused on the notion of progressive ages, the idea of cyclical time, and two calendar systems. Their calendars used two ways of keeping track of days and months for ceremonies, agriculture, and war. Aztecs drew blood for human and plant fertility, purification, and to nourish and repay their debt to the creator deities. Yet the greatest offering human beings could give was to provide human lives, offering hearts and blood, though they did not do so in the numbers often suggested.

The Aztecs represent a complex, class-based civilization, characterized by culturally diverse practices encompassed by the Nahuatl-speaking peoples of the Basin of Mexico region and its surrounding areas. The subject of much misinformation, the clash between Aztec peoples and Spaniards, provoked by the Spanish invasion, gave rise to an immense number of written sources. Native-authored, hybrid, and Spanish-authored texts all must be carefully considered, but the translation of a still-growing number of texts in the Nahuatl language has provided insights Spanish-language texts cannot. Other kinds of evidence about the Aztecs and how their ideas and identities survived also exist, including material remains and ethnographic evidence. While the word “Aztec” is used in several ways, I use “Mexica” in this book for the peoples of Tenochtitlan and Tlatelolco, either “Excan tlatoloyan” (Tribunal of three) or “Triple Alliance” for the expansive confederation of the late Postclassic period, and “Aztec” for the linguistically and culturally related peoples of the Basin of Mexico region to highlight the variety of ethnicities that constituted Aztec peoples. A brief early history from the time of the migrations into the Basin of Mexico to the founding of Tenochtitlan by the Mexica, guided by their deity Huitzilopochtli, also is covered.