Monday, 19 August 2013

Back to Business

Now that the fall semester is underway, it is back to business. In addition to teaching, I will be working on my next project, a study of the transatlantic religious publishing of Jonathan Edwards's works.

I am going to reread A History of the Book in America: Volume I: The Colonial Book in the Atlantic World, edited by Hugh Amory and David Hall. I took detailed notes the first time that I read this book, but I want to look at a number of the essays again with fresh eyes. I also will be reading J. A. Leo Lemay's The Life of Benjamin Franklin: Volume 2: Printer and Publisher, 1730-1747, to get a prospective of Franklin as a printer and publisher during the years when some of Edwards's works were published, and Mark Lause's Some Degree of Power: From Hired Hand to Union Craftsman in the Preindustrial American Printing Trades, 1778-1815.

For my "fun" reading, I am starting Charles Hambrick-Stowe's Charles G. Finney and the Spirit of American Evangelicalism, which has sat on my library shelf for months.
        

Frank Lambert on James Habersham

Another book that I am nearly finished reading is James Habersham: Loyalty, Politics, and Commerce in Colonial Georgia by Purdue University historian, Frank Lambert.

I am a big fan of Lambert's work. I love his other books, including The Founding Fathers and The Place of Religion in America, Inventing the "Great Awakening," and 'Pedlar in Divinity': George Whitefield and the Transatlantic Revivals, 1737-1770. At some point in the future, I want to read his Barbary Wars: American Independence in the Atlantic World.

One of the reasons why I appreciate Lambert's scholarship is that he is an excellent writer, who uses clear prose while avoiding academic jargon. He also strikes me as an interesting person. I noticed on his cv that before becoming a professor of history he worked for a number of businesses, including Humana and IBM, and was a former NFL football player for the Pittsburgh Steelers (1965-66). 

In James Habersham: Loyalty, Politics, and Commerce in Colonial Georgia, Lambert tells the story of a man who emigrated from London to manage a Georgia orphanage, later becoming a wealthy merchant and planter, and serving in a number of key political roles for the colony, including governor. Lambert suggests that the reason why Habersham has been virtually ignored by scholars, despite his historical importance, is that he was a Loyalist during the American Revolution.

From a religious perspective, Habersham intrigues me because he was converted under George Whitefield's ministry and was entrusted as the superintendent of Whitefield's orphanage in Georgia, "Bethesda." Even though Habersham did his best to keep Bethesda solvent, he ultimately failed, resigning his post in 1743 as the orphanage sank deeper and deeper into debt. During Whitefield's heyday as an evangelist in the early 1740s, he raked in thousands of pounds in donations which could be used to keep the orphanage running. But after the fires of the Great Awakening cooled, Whitefield could not continue to pay for Bethesda's expenses, and Habersham's plan to use indentured servants and orphans as a profitable labor force proved to be insufficient. In the years following his time as a schoolmaster, Habersham established a successful business as a merchant, and became one of the wealthiest colonists in Georgia.

Habersham is also interesting in that he was instrumental in reorganizing Georgia as a slave colony. Even though James Ogelthorpe and the other trustees instituted a ban on slavery in Georgia when it was founded, intending that it be a free colony, Habersham made the case that the success of the colony depended on a slave economy similar to the Carolinas.

At less than 200 pages Lambert's James Habersham offers a concise biography of one of colonial America's neglected figures while helpfully adding to our understanding of the colonial mercantile system, plantation life in Georgia, George Whitefield's Bethesda orphanage, and the role of Loyalists during the American Revolution.

Sunday, 18 August 2013

Methodism and "Heart Religion"

I'm finishing up Heart Religion in the British Enlightenment. This is an extraordinarily deep intellectual work by Rutgers Professor of History, Phyllis Mack. After seeing Bruce Hindmarsh's review of Heart Religion in the British Enlightenment in Books and Culture, I've wanted to read Mack's book, and I am glad that I did.

In many ways, Mack's Heart Religion is set up as a polemic against E.P. Thompson's classic, The Making of the English Working Class in which he portrays early Methodists as emotionally repressed. Mack seeks to overturn Thompson's thesis, presenting early Methodists as thoughtful, and, in many cases, active agents of their own spirituality.

Mack wants to show that early Methodists fit within the culture of the Enlightenment at that time while remaining true to the beliefs and practices that John Wesley taught. Mack critiques scholarship that rejects zealous Christians as capable of acting as agents of their own behavior. Because Methodists are seen by secular scholars as being unduly influenced by religion, they are supposedly incapable of making objective decisions. Countering this notion, Mack writes, "Clearly, if we want to understand the early Methodists on their own terms, we need a more complex definition of agency than the liberal model of individual autonomy used by most secular historians, for Methodists and others defined agency not as the freedom to do what one wants but as the freedom to want and to do what is right. Since 'what is right' was determined both by absolute truth or God and by individual conscience, agency implied obedience and ethical responsibility as well as the freedom to make choices and act on them. And since doing what is right inevitably means subduing at least some of one's own habits, desires, and impulses, agency implied self-negation as well as self-expression" (p. 9). To make her case, Mack has mined an enormous amount of unpublished and published writings (letters, diaries, autobiographies, pamphlets, etc.) from ordinary folks, and spends the bulk of her book presenting case after case of men and women who consciously tried to live as exemplary Christians in the midst of experiencing the realities of physical and emotional pain. Throughout her book, Mack contends that Methodists sought to understand and control their emotions, and were thus not enslaved to their passions.

A secondary theme in the book is Mack's focus on gender roles in Methodism, spending much of her energy in redeeming women from their perception as either emotionless or incapable of self-control. Mary Bosanquet Fletcher, Sarah Crosby, and Hester Ann Rogers feature prominently in Heart Religion, which presents a compelling case for the "agency" of Methodist women.

A word of caution: Mack's book is not light reading. I wouldn't suggest reading Heart Religion shortly before bed as it requires regular pauses to reflect on her thesis as it pertains to the enormous evidence that Mack has garnered. But the careful reflection and intellectual rigor that Heart Religion demands seems to be exactly the point of the book as Mack seeks to change the public's perception of early Methodists as blind enthusiasts.

Friday, 16 August 2013

Does Scholarship Matter?

Lately, I have been thinking about the value and perception of scholarship in academia. Specifically, I have been wondering how scholarship should be assessed in one's own institution and when applying for faculty jobs.


In the humanities, the monograph has typically been viewed as the highest standard of scholarship, and is often required for tenure at many colleges and universities. But this is not always the case, as I have discovered. I know of several liberal arts colleges where faculty members are granted tenure, and sometimes move up the ranks to full professor, without producing much scholarship in the form of peer-reviewed journal articles and books. It seems as though some liberal arts colleges even prefer that its faculty members do not spend much time publishing, believing that such efforts will take away from time and preparation in the classroom. At these institutions, teaching is seen as virtually the sole responsibility for its faculty. I have even heard some stories where accomplished scholars are passed over when applying for a job at a liberal arts college because they have too many publications. The perception is this: if a person has published a lot, that must mean he or she is a bad teacher, or at least does not spend enough time honing their skills as an educator.

At a regional state school where I teach, scholarship and teaching is deemed as important. I estimate that it would be very difficult for a faculty member in the humanities at UTC to secure tenure with very little or no peer-reviewed publications. It would also not bode well for a tenure-track faculty member at UTC to have terrible student evaluations, even if he or she had a solid publishing record. But what certainly seems to be true is that once you are in the system as a tenure-track employee, you have a very good chance of securing tenure, provided that you have proven to be a congenial member of the department, have a reasonably good track record of publications, and at least an average rating as a teacher. Further, once you are in the system, a certain number of publications (especially academic books) almost assuredly leads to promotion as an associate, and, eventually, full professor.

But what about people today who are in the hunt for a permanent faculty position? What must their cv look like to be an attractive candidate? There seems to be no clear answer. The standard response is that you should have a completed PhD, some teaching experience, and some publications. Last year, according to the bloggers on the academic jobs wiki, UTC received 386 applications for an entry-level assistant professorship in the history department. How in the world do you decide who to hire with that kind of applicant pool? Do you hire the person with the most publications, since presumably every viable candidate has a completed PhD and some teaching experience as a ta or instructor of record? Perhaps you should hire the person with the most prestigious PhD, from an Ivy League school. But what if you hire a person with a degree from Harvard or Yale only to realize that he or she is planning on upgrading to a Research University as soon as possible?

I have now published two books with Oxford University Press. The first is a revised version of my PhD dissertation and the second is an edited anthology of religious figures in the eighteenth-century transatlantic world. During the summer, I have been working on a third book, having to do with the transatlantic publishing of Jonathan Edwards's works. I will be identifying the various printers, publishers and intermediaries who helped publish Edwards's works within his lifetime, and after he died in 1758. As someone who is not yet "in the system" as a tenure-track faculty member, I now wonder if three books will hurt my chances if I eventually decide to apply at liberal arts colleges. Will I be seen as concentrating too much of my time on publishing, even if I have taught several courses with good student evaluations? For research universities, I wonder if it makes a difference if a prospective candidate publishes one book, versus two or three. Someone recently told me that a person with two books should really only apply for associate level positions, and not assistant professorships. Is it true that a person with more than one book is somehow perceived as being overqualified for an entry-level, tenure-track position? I hope that is not the case.

The current job market for humanities professors fascinates me because there are seems to be no uniformity. There continues to be people being hired (albeit rarely) as ABD candidates and with little teaching and perhaps no publications. Yet I also know prolific scholars who remain unemployed (True story: I once met an accomplished young scholar at a conference who wrote on his name tag, "Unemployed" without any further information). What's going on here? Why isn't there a uniform system for hiring humanities faculty members so that candidates can know exactly what they must do to find full-time employment?

It seems that the best explanation for these apparent inconsistencies is that candidates are hired based on "fit" within a department. While a person may look good on paper (have impeccable credentials), he or she may not be a good fit within a department if their expertise is the same as another faculty member or if their research and teaching interests are not compatible with the department's objectives. So, for example, if a department needs someone to teach courses on the Reformation, the search committee most likely won't hire an expert on the Church Fathers, especially if a member of the department already is competent in that field. Similarly, it is also unlikely that a religion department at a conservative Methodist college would hire a self-declared Calvinist.

The best advice that I have received is to continue doing what you love--teaching and research--and hope for the best. Since there are no guarantees that quality teaching and solid scholarship will translate into permanent employment in academia (especially in the current job market), the outcome is out of one's hands.

Thursday, 15 August 2013

Wanted: Good Lecturers

One of the fun aspects of my job at UTC is being able to organize the LeRoy Martin Distinguished Lecturer Series. Admittedly though, it is a lot of work. I organize the entire lecture series, and, with the help of our department secretary, schedule the lecture hall, arrange for hotel accommodations, provide airport pickups, schedule a formal dinner, work with the bookstore on stocking up on the most current publications that the speaker has written, and usually introduce the lecturer. I can definitely say, however, that the benefits outweigh the challenges of my responsibilities. It has been a delight to meet many of my favorite authors in person and hear them deliver superb lectures.

During my first year at UTC I brought six people to campus: David Bebbington on "The King James Bible in Britain from the Late 18th Century" on 11/7/2011, Bruce Gordon on "Scripture and Church: Calvin, Servetus and Castellio" on 1/19/2012, Gerald McDermott on "Jonathan Edwards, the Great Awakening, and the Future of Global Christianity" on 2/14/2012, Thomas Kidd on "Patrick Henry, the Great Awakening, and the Rise of Religious Liberty in Revolutionary Virginia" on 2/15/2012, Catherine Brekus, "Sarah Osborn's World: The Rise of Evangelical Christianity in Early America" on 2/16/2012 (McDermott, Kidd, and Brekus were part of a sub-series on religion at the time of the Great Awakening), and Grant Wacker on "Billy Graham and the Shaping of Modern America" on 3/1/2012.

Last year I brought four speakers to UTC: D.G. Hart on "What Makes the Religious Right Different from Political Islam?" on 9/27/2012, John Fea on "Was America Founded as a Christian Nation?" on 10/9/2012, Amanda Porterfield on "Conceived in Doubt: Religion and Politics in the New American Nation" on 11/8/2012, and Philip Jenkins on "The Coming of Global Christianity" on 2/20/2013.

All of these people did a great job, and I thoroughly enjoyed their lectures. The lectures averaged between 100 - 200 people, and so I was also pleased with the turnouts. But this year I am rethinking the format of the LeRoy Martin lecture series. So far, I have scheduled two speakers for the fall, with an open slot for the spring of 2014. Ed Blum comes on 9/19/2013 to speak on "Satan Was the First Secessionist: Devil Talk and the American Civil War." This will be in a traditional format, with a lecture at 5:30pm in a UTC auditorium, followed by a dinner with some of the faculty. For the second speaker, Oliver Crisp, who will be speaking on Jonathan Edwards's thought on 10/29/2013, I chose to partner with Cole Hamilton, who runs the "Theology on Tap" lecture series at the Camp House on the Southside of Chattanooga. At a Theology on Tap lecture, the audience can listen to a speaker while sitting at small tables with friends and enjoying gourmet coffee or craft beer. The turnout for these talks have been unbelievable, with sometimes 200 people made up of twenty or thirty-year-olds. I may partner with Theology on Tap more often in the future since this format is much cheaper (in terms of the cost of advertising) and a more relaxed environment.

After enjoying talks by a number of excellent speakers, I am wondering who to invite next. Perhaps you can help me. My challenge is to find someone who fulfills two main objectives: 1) He/She is an excellent scholar, and 2) He/She is a good speaker. Ideally, I want to invite a diverse group of speakers to talk on a variety of subjects related to religion so that the Chattanooga community benefits from the expertise of these scholars. As a religious studies scholar who is interested mostly in religious history and thought, I have a noticeable bias when looking at the people who I have selected so far. I am therefore open to suggestions for speakers outside my expertise.

Given the two main criteria that I have for the lecture series, who would you recommend as a public lecturer? Who is an excellent religious scholar and a good speaker? I would love to hear your ideas.

Wednesday, 14 August 2013

Religion in American Life

I finished revising my lecture notes for my annual fall course, "Religion in American Life." I absolutely love American religious history, and look forward to teaching this course each fall. Admittedly, it is overwhelming though, in terms of the amount of material to cover, from the period of exploration to the present, while doing justice to various denominations, people groups, race and gender, and non-Christian religions. 
 
The students will be using two required texts for the course:

The students will be taking weekly online quizzes from both texts, and I hope to reserve a significant portion of one day each week to discuss questions that I have developed from the primary sources in Marie Griffith's edited volume.

For my lectures, I have pulled the most information from the following books:
 I look forward to the start of the fall semester next week.