This essay responds to the commentaries on New World A-Coming. I discuss the research process and reflect on the challenges the authors provide for expanding or deepening the book's interpretive frameworks regarding race, nation, and gender, and consider questions related to the archival material on which we draw for research on race and religion.

Dynamic and creative exchanges among different religions, including indigenous traditions, Protestant and Catholic Christianity, and Islam, all with developing theologies and institutions, fostered substantial collective religious and cultural identities within African American communities in the United States. The New World enslavement of diverse African peoples and the cultural encounter with Europeans and Native Americans produced distinctive religious perspectives that aided individuals and communities in persevering under the dehumanization of slavery and oppression. As African Americans embraced Christianity beginning in the 18th century, especially after 1770, they gathered in independent church communities and created larger denominational structures such as the African Methodist Episcopal Church, the African Methodist Episcopal Zion Church, and the National Baptist Convention. These churches and denominations became significant arenas for spiritual support, educational opportunity, economic development, and political activism. Black religious institutions served as contexts in which African Americans made meaning of the experience of enslavement, interpreted their relationship to Africa, and charted a vision for a collective future. The early 20th century saw the emergence of new religious opportunities as increasing numbers of African Americans turned to Holiness and Pentecostal churches, drawn by the focus on baptism in the Holy Spirit and enthusiastic worship that sometimes involved speaking in tongues. The Great Migration of southern blacks to southern and northern cities fostered the development of a variety of religious options outside of Christianity. Groups such as the Moorish Science Temple and the Nation of Islam, whose leaders taught that Islam was the true religion of people of African descent, and congregations of Ethiopian Hebrews promoting Judaism as the heritage of black people, were founded in this period. Early-20th-century African American religion was also marked by significant cultural developments as ministers, musicians, actors, and other performers turned to new media, such as radio, records, and film, to contribute to religious life. In the post–World War II era, religious contexts supported the emergence of the modern Civil Rights movement. Black religious leaders emerged as prominent spokespeople for the cause and others as vocal critics of the goal of racial integration, as in the case of the Nation of Islam and religious advocates of Black Power. The second half of the 20th century and the early 21st-first century saw new religious diversity as a result of immigration and cultural transformations within African American Christianity with the rise of megachurches and televangelism.

This article reviews the origins and goals of the religio-racial framework that grounds the approach to early twentieth-century Black new religious movements in New World A-Coming. It discusses how the articles in the roundtable offer case studies that extend the framework of “religio-racial identity” to model approaches for locating the analysis of connections between race and religion as central to the work of religious studies.

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