By Diane Winston
during this engrossing examine of faith, city lifestyles, and advertisement tradition, Diane Winston indicates how a (self-styled "red-hot") militant Protestant project verified a beachhead within the sleek urban. whilst The Salvation military, a British evangelical move, landed in long island in 1880, neighborhood electorate known as its attention-grabbing ads "vulgar" and dubbed its brass bands, lady preachers, and overheated prone "sensationalist." but a bit greater than a century later, this ragtag missionary circulate had advanced into the nation's greatest charitable fund-raiser--the very exemplar of America's such a lot loved values of social provider and non secular dedication.
Winston illustrates how the military borrowed the kinds and idioms of renowned entertainments, advertisement emporiums, and grasp retailers to carry its message. unlike histories that relegate faith to the sidelines of city society, her e-book indicates that Salvationists have been on the middle of debates approximately social prone for the city negative, the altering place of girls, and the evolution of a shopper tradition. She additionally describes Salvationist effect on modern life--from the public's post-World conflict I (and ongoing) love affair with the doughnut to the Salvationist younger woman's occupation as a Hollywood icon to the institutionalization of non secular beliefs into nonsectarian social courses.
Winston's bright account of a road savvy non secular venture reworked over the a long time makes adroit use of functionality conception and fabric tradition experiences to create an evocative portrait of a loved but little understood spiritual stream. Her publication presents extraordinary proof that, counter to traditional knowledge, faith was once one of the seminal social forces that formed sleek, city America--and, within the technique, came upon new expression for its personal beliefs.
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Extra info for Red-Hot and Righteous: The Urban Religion of The Salvation Army
Example text
The daughter of a genteel English family, she had charmed New York’s business, civic, and social leaders with her beauty, reªnement, and properly plummy tones. She also appealed to young women seeking meaningful vocations yet unwilling or unable to identify with the New Woman. The New Woman On this particular evening, Booth had assigned herself a difªcult task. In her appearance before the curious crowd she needed to project several different images. As Christian slum worker and Salvationist commander, digniªed matron and assertive woman, critic of the media’s New Woman and advocate for the Army’s “born-again” woman, Booth’s performance manifested the Army’s vision of a sacralized society in which polarities were transcended.
When Moore pressed forward, the General relieved him of his commission. But the Major had the support of his ofªcers and subsequently registered all Army insignia under New York 34 The Cathedral of the Open Air laws. Although Moore’s insubordination was, on the surface, the result of the disagreement over incorporation, issues of national loyalty also came into play. American Salvationists felt slighted by Booth’s decision not to attend their fourth anniversary celebration. 52 The Cathedral of the Open Air When Major Frank Smith took over General Booth’s American army in 1884, Moore controlled 80 percent of its forces and all of the Army’s real and intellectual property.
16 She grew up in Derbyshire, some thirty-ªve miles west of Nottingham. Catherine’s family, members of the artisan class, were slightly better off than William’s. Her father was a Methodist lay minister and a carriage builder. Her mother, a deeply pious woman, grounded Catherine’s education in the Bible. Despite his preaching and support for temperance, John Mumford began tippling during Catherine’s teenage years and eventually be- 19 The Cathedral of the Open Air came estranged from the family.
