In this article, I explore how, from 1977 through 2009, the conservative Christian media empire, Focus on the Family, acted as a model for and a creator of alternative news long before the 2016 election. In particular, since 1977, Focus linked proper Christianity with recognition of a world of hazards by defining danger as those people and institutions who refused to submit to God, especially feminists, secular universities, and the welfare state. Through the creation of a closed-media network, Focus taught Christian conservatives to see the mainstream news as undermining biblical Truth by espousing stories that supported postmodern relativism over God's singular truth. Simultaneously, Focus generated its own news sources to fill the vacuum left by the mainstream with stories highlighting the political and social structures needed to support the Focus-defined traditional family. Soon, other conservative media outlets began using these frameworks to attract listeners and to add veracity to their stories. Although mainstream media portrayed Focus as passé by 2009, I argue that the model that Focus developed led seamlessly to the creation of Fox News and, later, to the formation of internet communities around outlets such as Breitbart and to the believability of Russian bots.

This article tracks changes in conceptions of American Jewish congregational prayer music during the second half of the twentieth century, paying specific attention to the late 1960s and early 1970s. During those years, more than fifty albums of new American Jewish synagogue music were released. These drew on the sounds of folk and rock music, and they represented a shift from the sounds of classical cantorial synagogue music. These changes have largely been understood as a shift away from cantorial styles, which emphasized performance and virtuosity, and toward more accessible and more participatory forms of prayer. This article contributes to our understanding of the sounds of American Jewish prayer practices by attending to the larger discourses in which the musical changes were situated. By listening to the music, reading album liner notes, and contemporaneous writings about Jewish prayer music, we discover a shift in descriptions and expectations of how Jewish prayer ought to work, from one that emphasizes the aesthetics of the music to one that emphasizes the experience of the music. We argue that music is one element of a larger shift in how people who made music for congregational prayer understood prayer and how best to engage congregations in that practice.

Robert H. Schuller's Crystal Cathedral in Garden Grove, California, appeared to be the model of growth and stability among megachurches—until it imploded. Drawing on archival material and interviews, this article demonstrates how the seeming success of Schuller's church growth philosophy was built on a precarious structure that demanded the continual management of flows of capital. In Schuller's vision, a church's capacity must always exceed a leader's projected plan for growth. Large capital projects stimulate revenue, yet borrowed funds are required to accommodate growth in membership that will produce income to pay off loans later. As new members join, however, structures expand, placing increased strain on mobilizing the loyalty of a wider constituency to uphold the charisma-bearing enterprise. Ensuring the credibility of pastoral charisma requires ever expanding infrastructure, which, in turn, demands increased funding for programs, staff, and buildings—a vicious spiral, exacting enormous strains for sustaining the entire ministry.

This article begins with a simple question: How did white evangelicals respond to the civil rights movement? Traditional answers are overwhelmingly political. As the story goes, white evangelicals became Republicans. In contrast, this article finds racial meaning in the places white evangelicals, themselves, insisted were most important: their churches. The task of evangelization did not stop for a racial revolution. What white evangelicals did with race as they tried to grow their churches is the subject of this article. Using the archives of the leading evangelical church growth theorists, this article traces the emergence and transformation of the Church Growth Movement (CGM). It shows how evangelistic strategies created in caste-conscious India in the 1930s came to be deployed in American metropolitan areas decades later. After first resisting efforts to bring these missionary approaches to the United States, CGM founder Donald McGavran embraced their use in the wake of the civil rights movement. During the 1970s, the CGM defined white Americans as “a people” akin to castes or tribes in the Global South. Drawing on the revival of white ethnic identities in American culture, church growth leaders imagined whiteness as pluralism rather than hierarchy. Embracing a culture of consumption, they sought to sell an appealing brand of evangelicalism to the white American middle class. The CGM story illuminates the transnational movement of people and ideas in evangelicalism, the often-creative tension between evangelical practices and American culture, and the ways in which racism inflected white evangelicals’ most basic theological commitments.