Hunter examines the “cultural economy of American Christianity.” He traces the obliteration of the WASP establishment in the 60’s to the current position of evangelicalism at the margins of our elite institutions. I would note here that George W. Bush was ostensibly an evangelical and he had a pretty significant position at the center of the elites! And yet he failed to do much of anything, or even try, other than to offer platitudes about “the Almighty.”
Hunter examines giving and the large foundations that support intellectual pursuits. Most Christian giving is in small amounts and to things such as para-church organizations that fail to support Christian scholarship (in his analysis).
He points out that many of the newer institutions and periodicals that have evolved are in response to or are parallel to their elite counterparts. Catholics are doing a somewhat better job with places such as Ave Maria and Christendom College (no mention of New St. Andrews here). Evangelicals have created an ecosystem of cable networks like TBN (debatably evangelical), publishing houses and music all of which apes the world and rarely if ever influences the central places of production. Our books don’t get reviewed by the New York Review of Books for instance.
Furthermore, there are Christians here and there in the main institutions of our day, but they are not connected to larger networks of influence and don’t reflect a unified Church outlook on life. Again I don’t see any reference to Opus Dei in this chapter and I’d be interested to see what Hunter thinks of their work. The bottom line to Hunter is:
In terms of the cultural economy…Christians in America today have institutional strength and vitality exactly in the lower and peripheral areas of cultural production.
He says that Christians are not present where the greatest influence over our culture exists. Now, in our age I don’t know how possible it is for believers to be present in those places of power. Someone who is really sharp and outspoken about Jesus might never get hired to review books by a magazine steeped in hostility to God and the Church. In the past, despite great evil, their was often a veneer of politeness and respect towards religion that allowed for Christians to move in certain social circles that are now closed to them. Perhaps Hunter agrees with this, but in this chapter I got the impression that it is the fault of believers for not being where they should be and being connected to networks, when in fact I think they largely cannot penetrate these places. On the “thick networks” issue he is no doubt correct, but this points to much larger issues with the church and our divisions. I don’t expect these issues to be worked out for decades or centuries as I think the Protestant age is over and now things will stay in upheaval until a new order is established, which will take time.