Over the past few years I have been dealing with a narrow version of this question, as it has applied to the history of Protestantism in the twentieth century. In our book, Re-Forming the Center: American Protestantism, 1900 to the Present, Douglas Jacobsen and I argued that the two-party model of Protestantism in the United States—conservative vs. liberal, fundamentalist vs. modernist, and so on—does not take into account the remarkable complexity and diversity of the Protestant religious experience in America, and in some sense presents distorted picture of that reality. There were scholars—including Martin Marty, who generously contributed a dissenting essay to our volume—who felt that we had overstated our brief against the two-party paradigm. More relevant for our purposes this evening, there were a number of reviewers who agreed with our critique of the two-party paradigm, but who also expressed disappointment that we provided only the barest outlines of a new or better metaphor or model to explain twentieth-century American Protestantism. While I had not gone into this project thinking that we would end the day with a new interpretive paradigm, I certainly was not surprised by this critique. The very first time I gave a paper on some of our preliminary findings, there was a scholar of U.S. religious history in the audience who squirmed throughout the entirety of my remarks; when I finished, before I had the chance to ask for questions, she blurted out: “I find your argument pretty convincing, but if you can't give me a new model to replace the old one, how am I supposed to teach my course on the history of American Protestantism?” Well, we broaden the topic from Protestantism in the United States to religion in the United States, it would seem that, in many ways, this is the issue we are addressing this evening.
Muslim Communities in North America
