Program Particulars
*Times indicated refer to web version of audio

(01:39–02:26) Music:
"The Multiples of One" from Awakening, performed by Joseph Curiale

(02:43–03:46) Music:
"What God Ordains Is Always Good" from Paul Manz: Hymn Improvisations, composed by Paul Manz

(03:43) Surveys on Protestantism
News reports based on a survey released in July 2004 and conducted by the National Opinion Research Center (NORC) at the University of Chicago show that the number of Americans who consider themselves Protestant declined from 63 percent in 1993 to 52 percent in 2002.

(04:03) Book by Marty
Marty's 2004 book, The Protestant Voice in American Pluralism, is published as part of the George H. Shriver Lecture Series on religion in American history at Stetson University. The first chapter is titled "When the Protestants Ran the Show: When Homogeneity Ruled, 1607 to 1955. Marty writes:

Another phrase, used in this chapter's title, is "run the show." In one of my dictionaries, definition number 28 relates "run" to "manage, control, direct." Of course, Protestants did not "run the show" the way the U.S. Supreme Court and lesser courts "manage" the laws. They did not "control" the way the police can and usually do. They may have done some directing, but it was all by persuasion. Thus they ran the show the way barkers lure people to carnival shows or the way producers of the shows direct the onstage folk who need directors if they know what to do.

Does anyone after 1955 or so "manage, control, direct" American religion? Does the pope? Billy Graham? Any heads of councils of churches or associations of Evangelicals? Not likely. Certainly not through legal establishment or with legally sanctioned instruments of privilege. At one time, however, Protestants did have a larger role in running the religious show and, with it, many aspects of the legal show.

(05:01) Reference to Second Vatican Council and G.I. Bill
In 1962, Pope John XXIII (named Man of the Year in 1963 by Time magazine) opened the Second Vatican Council with the intention of increasing the fervor and energy of Catholics to serve the needs of Christian people. When asked about his motivation for convening the council, Pope John XXIII moved to the window and threw open the sash — his rationale being, "I want to throw open the windows of the Church so that we can see out and the people can see in."

Meeting from 1962 through 1965, the Council published 16 documents producing some visible changes in Catholic doctrine, including declarations on Catholic education, on a new openness to the beliefs and practices of other Christians and Jews, and on the social and civil freedoms of each individual. With the 1944 G.I. Bill, thousands of veterans used its benefits to attend Catholic colleges and universities, resulting in an indirect flow of federal money to religious institutions.

(05:15) Surge of Evangelicalism
Billy Graham is an American evangelist whose international reputation grew through his friendships with numerous U.S. presidents—first starting with an invitation to the White House by President Truman in 1949. Graham came to prominence as an Evangelical minister during the 1940's through the use of large-scale tent revivals and preaching tours—known as crusades—and radio broadcasts.

Through the Billy Graham Evangelistic Association he has published his sermons, the magazine Decision, and numerous other works and has conducted the widely filmed and televised international revival crusades that became his hallmark.

(05:25) Reference to "Jesus People"
The Jesus People Movement in the United States got its start in the 1960's with the youth counter-culture. Because the Movement was composed of many individual groups, its origin is difficult to trace. Most scholars point to the opening of the "The Living Room"—a loosely formed, street-based ministry—in southern California in 1967.

Most members adhered to fundamental Christian doctrine: salvation through Jesus Christ and the unerring truth of the Bible. Other characteristics of the Movement included speaking in tongues (glossolalia) and second baptism of adults wanting to be born-again. The roots of Jesus People USA, located in Chicago, was founded on the principles of the Movement.

(06:32) Reference to The Christian Century
The Christian Century was founded in 1884 as The Christian Oracle, a magazine for the Disciples of Christ in Des Moines, Iowa. With the hiring of Charles Clayton Morrison as the editor of the magazine, it became one of the defining periodicals of American Protestantism—including voices such as Reinhold Niebuhr, Sherwood Eddy, and Martin Luther King—and addressed social and political issues.

Today, the magazine is nondenominational in its approach. The June 13, 1951 edition of The Christian Century featured the cover story Marty mentions, "Pluralism, A National Menace."

(07:03–07:19) Music:
"Thomas Albert: Thirteen Ways - IV. (Sensous, Relaxed)" from The Sunday Sessions: Full Measure, performed by Eighth Blackbird

(08:06) Statistics on Protestantism
See note above for further explanation about the statistics on Protestantism and other religions in the United States and the rest of the world. Read in more detail the statistics on world religions by continent.

(10:56) Citation of Belloc
In an extended version of the passage cited by Marty, the Anglo-French historian Hilaire Belloc writes in his 1920 book, Europe and the Faith:

In such a crux there remains the historical truth: that this our European structure, built upon the noble foundations of classical antiquity, was formed through, exists by, is consonant to, and will stand only in the mold of, the Catholic Church.

Europe will return to the Faith, or she will perish.

The Faith is Europe. And Europe is the Faith.

(11:32–12:01) Music:
"Butterfly's Day Out" from Appalachia Waltz, performed by Yo-Yo Ma, Edgar Meyer, and Mark O'Connor

(11:43) Book by Marty
Marty's book cited by Krista is Pilgrims in Their Own Land: 500 Years of Religion in America.

(12:47) Roots of Religion in the White House
The religious affiliation of presidents in United States history has spanned ten distinct Christian traditions, with three presidents nondenominational. Lutherans, which make up five percent of the population, have never had a representative in the White House. Interestingly, one of the most overrepresented denominations in proportion to the national population is Unitarianism, which only makes up two-tenths of one percent of the U.S. population but can lay claim to four presidents: John Adams, John Quincy Adams, Millard Fillmore, and William Howard Taft.

(13:56) The History of Fundamentalism
Robert T. Handy published The American Religious Depression, 1925–1935 in 1968. For more insight on the ascension of fundamentalist Christianity, read Joel Carpenter's book Revive Us Again: The Reawakening of American Fundamentalism.

(14:45–15:02) Music:
"Thomas Albert: Thirteen Ways - IV. (Sensous, Relaxed)" from The Sunday Sessions: Full Measure, performed by Eighth Blackbird

(16:30) Reference to Moody
After becoming a successful businessman in Chicago, Dwight Moody, who set the trend for future evangelists, became a missionary working with the Young Men's Christian Association (YMCA) from 1861 to 1873. He deplored doctrine and emphasized "the old-fashioned gospel"—preaching a literal interpretation of the Bible and the second coming of Jesus Christ before the end of the millennium. When asked about the state of the world, Moody replied:

I picture the world as a wrecked vessel, drawing nearer and nearer to destruction. God gave me a lifeboat and said, "Here, Moody, save all you can."

In large cities in America and Great Britain, Moody held revivals and Bible conferences. The Moody Bible Institute continues on in Chicago to this day.

(17:59–18:52) Music:
"Book Of Ways 1" from Book Of Ways, performed by Keith Jarrett

(18:41) The Fundamentalism Project
The Fundamentalism Project, directed by Martin Marty and R. Scott Appleby, was a six-year study of forms of fundamentalism from around the globe, which incorporated research from hundreds of international experts on religion and culture. The rise of militant fundamentalisms was a surprising finding at that time. As an outcome of this study, five volumes on world fundamentalisms were published:

• Volume 1: Fundamentalisms Observed (1991)
• Volume 2: Fundamentalisms and Society: Reclaiming the Sciences, the Family, and Education (1993)
• Volume 3: Fundamentalisms and the State: Remaking Polities, Economies, and Militance (1993)
• Volume 4: Accounting for Fundamentalisms: The Dynamic Character of Movements (1994)
• Volume 5: Fundamentalisms Comprehended (1995).

Krista recited a passage from Martin Marty's address to the American Academy of Arts and Sciences in 1995:"Too Bad We're So Relevant: The Fundamentalism Project Projected":

The Fundamentalism Project scholars have found that fundamentalists tend to turn intimate and private issues into public affairs. Concern for the zones of life closest to the self—worldview, identity, sexuality, gender differentiation, family, education, communication—tend to take priority over macroeconomic concerns. For example, in American Protestantism (which has analogies elsewhere), ?social issues? regarding the womb, nursery, classroom, bedroom, and clinic take precedence, whereas conventional political concerns about such issues as tariffs and trade are secondary. Failure to understand that fundamentalists project their readings of private and personal concerns onto the largest possible political canvas leads to many misreadings of fundamentalisms.

(25:34–28:13) Music:
"Thomas Albert: Thirteen Ways - IV. (Sensous, Relaxed)" from The Sunday Sessions: Full Measure, performed by Eighth Blackbird

(28:27–29:55) Music:
"Sarabande - Suite No. 3 in C Major" from The Cello Suites: Inspired by Bach, performed by Yo-Yo Ma

(33:45–34:22) Music:
"Sabura" from Heaven's Dust, performed by Ekova

(35:25–36:39) Music:
"A Psalm of Life" from Mark Twain's America: A Portrait in Music, by Jacqueline Schwab

(35:40) Reading of Reinhold Niebuhr
Reinhold Niebuhr and Helmut Richard Niebuhr were brothers who are considered to be two of the foremost theologians of the 20th century. "Atheists for Niebuhr" was a small group of secular academics—including the historian Arthur Schlesinger—attracted to Reinhold Niebuhr's political ideas and moral outlook that pervaded his speech and writings.

The Millennium Evenings at the White House were a series of lectures and cultural presentations hosted by President Clinton and the First Lady in which scholars and visionaries spoke about life in the second millennium. As part of the fifth evening, Marty spoke on the topic of religion and history, citing a passage from the theologian Reinhold Niebuhr's work, The Irony of American History:

In my closing word, a quotation from Reinhold Niebuhr—a Christian, but one who spoke also to and for others, who put the meaning and the search into this context. He said, ?Nothing that is worth doing can be achieved in our lifetime; therefore, we must be saved by hope. Nothing which is true, or beautiful, or good, makes complete sense in any immediate context of history; therefore, we must be saved by faith. Nothing we do, however virtuous, could be accomplished alone; therefore, we must be saved by love. No virtuous act is quite as virtuous from the standpoint of our friend or foe as it is from our own standpoint; therefore, we must be saved by the final form of love, which is forgiveness.?

Such belief, for many of us, demonstrates reasoning that goes beyond our own end, as well as creative reasoning about the end. Such faith can help citizens find meaning for the millennium, even if we cannot claim to have found the determinative and decisive meaning of the millennium.

(37:32) Reference to Paul Manz
Dr. Paul Manz is considered to be a leading presence on the American Church Music scene and is known best for his organ works and choral and hymnal pieces.

(38:01–40:10) Music:
"A Psalm of Life" from Mark Twain's America: A Portrait in Music, by Jacqueline Schwab

(38:18) Reading of Joseph Sittler
The following passage was excerpted from 1986 book, Gravity and Grace: Reflections and Provocations, by the theologian Joseph Sittler:

St. Augustine, at the beginning of his Confessions, makes a great and beautiful statement: "Thou has made us for thyself, O Lord, and our hearts are restless until they rest in thee." Back of that statement lies a proposition which says that the human is created for transcendence. It is the Jewish and Christian belief that we are meant for a selfhood that is more than our own selves—that we are by nature created to envision more than we can accomplish, to long for that which is beyond our possibilities.

We are formed for God; we are formed to be in relation to that which was before we were, from which we proceed, and in which we will ultimately end. Faith is a longing. Humankind is created to grasp more than we can grab, to probe for more than we can ever handle or manage.

This transcendental restlessness has two parts: First, I cannot unfold, in the totality of my possibility, to the level of that which I dream. Second, the one who placed the dream in me is the Creator. We are made in the image of God. We are made after the image and the likeness of the ultimate thing itself. Our whole life is an effort to approach, to appreciate, to some degree to participate in, the absoluteness of God himself. But we can never do it; that's why our whole life is a restlessness.

This restlessness may make us want to throw in the towel—or to pull up our socks. You can play it either way. You can either be creatively restless, as before the unknowable, or you can simply collapse into futility. One of the goals of the Christian message is to join together the people of the way, the way of an eternally given restlessness, and to win from that restlessness the participation in God, which is all that our mortality can deliver.

(40:01) Reference to Dutch Philosopher
In By Ways of Response, Marty explains the German-American philosopher Eugen Rosenstock-Huessy's approach to life by way of three Latin phrases, which he wrote about in I Am an Impure Thinker:

Let me lead into them by comparing a person's life to what a favorite philosopher of mine, Eugen Rosenstock-Huessy, once wrote about a volume. "One book is about one thing; at least the good ones are." The most rich and varied lives I contend, are also "about" one thing. Not Rosenstock-Huessy's at first glance: "I am an impure thinker, I am hurt, swayed, shaken, elated, disillusioned, shocked, comforted, and I have to transmit my mental experiences lest I die. And although I may die." An impure thinker he was, but never an undirected one. His life was finally about his motto, respondeo etsi mutabor, "I respond although I shall be changed." Responding did not mean being an antenna constantly turning for a signal. His life was not like a sponge or blotter that only soaks up substance from others, a mirror to bounce back images. A forceful ego was there, as assuredly as in José Ortega y Gasset's self-summary, "I am I and my circumstances." This points to a perfect tension between the freedom of self and the fate of environment.

To respond: this places the respondent in the zone of personalist world views, like those of Emmanuel Mounier and Gabriel Marcel: esse est co-esse, Sein ist Mit-Sein, to be is to be with. For the scholarly Rosenstock-Huessy it also meant more than being merely bookish: "The presence of one library offers sufficient proof against the notion that the secret of their soul is to be found by reading those three million books." With marvelous audacity he worked his primal vision into an outline of the epochs of learning in the West. First came credo ut intelligum, I believe in order to understand. Then followed cogito ergo sum, I think, therefore I am. And now, for our generations, respondeo etsi mutabor. He commented about the three in order: truth is divine and has been divinely revealed; truth is pure and can be scientifically stated; but now, "truth is vital and must be socially represented." That was what, at heart, his life was about.

(45:07) Reference to Anne Morrow Lindbergh
Anne Morrow Lindbergh was the wife of the famous aviator Charles Lindbergh and a respected pilot in her own right. Through her writings, such as her 1956 book Gift from the Sea, Morrow Lindbergh advocated for women to play a more prominent role in the world.

(45:16–45:59) Music:
"Far Away Lights" from Journal October, performed by David Darling

(46:15) Church and State
Marty's citation of the phrase "line of distinction" appears in a letter James Madison wrote to Thomas Jefferson in 1787. Madison's use of the metaphor is an attempt to describe the legitimate, but limited, role religion should play in the public arena:

The line of distinction between the power of regulating trade and that of drawing revenue from it, which was once considered as the barrier of our liberties, was found on fair discussion, to be absolutely undefinable. No distinction seems to be more obvious than that between spiritual and temporal matters. Yet wherever they have been made objects of Legislation, they have clashed and contended with each other, till one or the other has gained the supremacy. Even the Boundaries between the Executive, Legislative & Judiciary powers, though in general so strongly marked in themselves, consist in many instances of mere shades of difference. It may be said that the Judicial authority under our new system will keep the States within their proper limits, and supply the place of a negative on their laws. The answer is, that it is more convenient to prevent the passage of a law, than to declare it void after it is passed; that this will be particularly the case, where the law aggrieves individuals, who may be unable to support an appeal agst. [sic] a State to the supreme Judiciary; that a State which would violate the Legislative rights of the Union, would not be very ready to obey a Judicial decree in support of them, and that a recurrence to force, which in the event of disobedience would be necessary, is an evil which the new Constitution meant to exclude as far as possible.

Speaking of Faith produced two programs exploring the history and role religion has played and currently serves in the public spheres of education, government, and culture: "Religious Liberty in America: The Legacy of Church and State" and "The Religious Roots of American Democracy."

(49:11) Groups Serving as Examples of Hope to Marty
Opportunity International is a Christian organization that addresses issues of chronic poverty, particularly meeting the needs of impoverished women, through the dispersal of small business loans and training through a "Trust Bank." A Trust Bank is a group of 15 to 40 poor entrepreneurs, mainly women, who guarantee each other's loans so that they can start small businesses and support their families. The average repayment rate is 98 percent.

The Chicago Christian Industrial League is a non-sectarian, non-profit organization serving poor and homeless men, women, and families from the Chicago metropolitan area. The group provides counselling and skills-training resources and vocational opportunities for the poor and homeless so that they can return to the workforce and lead successful, independent lives.

(50:18–52:49) Music:
"Symphony No. 1 ('Symphony On A Hymn Tune'): III - Allegretto" from Works for Piano Four-Hands, composed by Virgil Thomson