George H. Shriver Lecture Series in Religion in American History

The urban origins of American Judaism began with daily experiences of Jews, their responses to opportunities for social and physical mobility as well as constraints of discrimination and prejudice. Deborah Dash Moore explores Jewish participation in American cities and considers the implications of urban living for American Jews across three centuries. Looking at synagogues, streets, and snapshots, she contends that key features of American Judaism can be understood as an imaginative product grounded in urban potentials. Jews signaled their collective urban presence through synagogue construction, which represented Judaism on the civic stage. Synagogues housed Judaism in action, its rituals, liturgies, and community, while simultaneously demonstrating how Jews Judaized other aspects of their collective life, including study, education, recreation, sociability, and politics. Synagogues expressed aesthetic aspirations and translated Jewish spiritual desires into brick and mortar. Their changing architecture reflects shifting values among American Jews. Concentrations of Jews in cities also allowed for development of public religious practices that ranged from weekly shopping for the Sabbath to exuberant dancing in the streets with Torah scrolls on the holiday of Simhat Torah. Jewish engagement with city streets also reflected Jewish responses to Catholic religious practices that temporarily transformed streets into sacred spaces. This activity amplified an urban Jewish presence and provided vital contexts for synagogue life, as seen in the captivating photographs Moore analyzes.

That Americans take to sports with a spiritual fervor is no secret. Athletics has even been called a civil religion for how it permeates our daily lives as we chase our own dreams of glory or watch others compete. Few would deny our national devotion to sports; however, many would gloss over it as all of a piece. To do that, as William J. Baker shows us, is to miss the fascinating variety of experiences at the intersection of sports and religion-and the ramifications of such on a national citizenry defined, as Baker writes, "by the team they cheer on Saturday and the church they attend on Sunday." With nods to modern and ancient history, Baker looks at the ever-changing relationship between faith and sports through vignettes about devout athletes, coaches, and journalists. Of Gods and Games offers an accessible entrée into some of the larger issues embedded in American culture's sports-religion connection. Baker first considers two Christian athletes who have engaged sports and religion on fundamentally different terms: Shelly Pennefather, one of the dominant women's basketball players of the late 1980s, who left the sport for life as a cloistered nun; and Heisman Trophy winner Tim Tebow, who has used his college and pro football careers as a platform for evangelizing. In discussing basketball coach Dean Smith (University of North Carolina) and football coaches Steve Spurrier (University of South Carolina) and Bill McCartney (University of Colorado) Baker looks at how each strove to honor faith amid sometimes complicated personal lives and ever-crushing professional demands. Finally, Baker looks at how faith inspired such sportswriters as Grantland Rice, who sprinkled his stories with religious allusions, and Watson Spoelstra, who struck a deal with God at his daughter's deathbed (she recovered) and subsequently devoted his off-hours and retirement years to charity work.

From the author of The Faiths of the Founding Fathers, an acclaimed account of the spiritual beliefs of such iconic Americans as Franklin, Washington, and Jefferson, this is a measured look at the role of faith in the lives of twelve presidents who have served since the end of World War II. David Holmes examines not only the beliefs professed by each president but also the variety of possible influences on their religious faith, such as their upbringing, their education, and the faith of their spouse. In each profile, close observers such as clergy, family members, friends, and advisors recall churchgoing habits, notable displays of faith (or lack of it), and the influence of their faiths on policies concerning abortion, the death penalty, Israel, and other controversial issues. Whether discussing John F. Kennedy's philandering and secularity or Richard Nixon's betrayal of Billy Graham's naïve trust during Watergate, Holmes includes telling and often colorful details not widely known or long forgotten. We are reminded, for instance, how Dwight Eisenhower tried to conceal the background of his parents in the Jehovah's Witnesses and how the Reverend Cotesworth Lewis's sermonizing to Lyndon Johnson on the Vietnam War was actually not a left- but a right-wing critique.