American Religious History by Amanda Porterfield (ed.)

By Amanda Porterfield (ed.)

During this striking historic reader, the editor has accrued 9 essays and over thirty basic files to give a coherent photograph of the heritage of yank religion.Content:
Chapter 1 Errand into the barren region (pages 27–42): Perry Miller
Chapter 2 changing Selves, changing Souls: touch, mixture, and American spiritual historical past (pages 43–65): Catherine L Albanese
Chapter three Shouting Methodists (pages 66–86): Ann Taves
Chapter four Protestantism as Establishmen (pages 87–100): William R. Hutchison
Chapter five American Fundamentalism: the appropriate of Femininity (pages 101–116): Randall Balmer
Chapter 6 Catholicism and American tradition: ideas for Survival (pages 117–136): Jay P. Dolan
Chapter 7 Conservative Judaism (pages 137–145): Gerson D. Cohen
Chapter eight “Introduction,” The Faces of Buddhism in the United States (pages 146–157): Charles S. Prebish
Chapter nine Striving for Muslim Women's Human Rights ? sooner than and past Beijing: An African American standpoint (pages 158–168): Gwendolyn Zoharah Simmons
Chapter 10 A version of Christian Charity (1630) (pages 171–174): John Winthrop
Chapter eleven exam of Mrs. Anne Hutchinson (1637) (pages 175–177):
Chapter 12 A Key into the Language of the USA (1643) (pages 178–180): Roger Williams
Chapter thirteen Poems (1640–1665) (pages 181–185): Anne Bradstreet
Chapter 14 the character of actual advantage (1765) (pages 186–192): Jonathan Edwards
Chapter 15 Act for setting up spiritual Freedom (1779) (pages 193–195): Thomas Jefferson
Chapter sixteen The Code of good-looking Lake (ca. 1800) (pages 196–199): Edward Complanter
Chapter 17 What a Revival of faith is (1834) (pages 200–204): Charles Grandison Finney
Chapter 18 The existence and non secular adventure of Jarena Lee (1836) (pages 205–214): Jarena Lee
Chapter 19 Nature (1836) (pages 215–218): Ralph Waldo Emerson
Chapter 20 Poems (1863–1864) (pages 219–221): Emily Dickinson
Chapter 21 the yank Republic: Its structure, traits, and future (1865) (pages 222–224): Orestes Brownson
Chapter 22 Our Country's position in historical past (1869) (pages 225–229): Isaac M. Wise
Chapter 23 Pre?Existence of Our Spirits (1872) (pages 230–234): Orson Pratt
Chapter 24 technology and wellbeing and fitness with Key to the Scriptures (1875) (pages 235–237): Mary Baker Eddy
Chapter 25 A functionality of the Social payment (1899) (pages 238–243): Jane Addams
Chapter 26 The different types of non secular adventure (1902) (pages 244–253): William James
Chapter 27 The Scofield Reference Bible (1909) (pages 254–258):
Chapter 28 Christianity and Liberalism (1923) (pages 259–263): J. Gresham Machen
Chapter 29 From Union sq. to Rome (1939) (pages 264–267): Dorothy Day
Chapter 30 the way forward for the yankee Jew (1948) (pages 268–270): Mordecai M. Kaplan
Chapter 31 “Foreword,” The Sacred Pipe (1953) (pages 271–272): Black Elk
Chapter 32 “Sunflower Sutra” (1955) and “Kaddish” (1958) (pages 273–278): Alien Ginsberg
Chapter 33 Nonviolence and Racial Justice (1957) (pages 279–284): Martin Luther King
Chapter 34 God's Judgment of White the US (1963) (pages 285–290): Malcolm X
Chapter 35 “Preface,” The Protestant institution (1964) (pages 291–296): E. Digby Baltzell
Chapter 36 non secular Freedom (1966) (pages 297–300): John Courtney Murray
Chapter 37 past God the daddy (1973) (pages 301–304): Mary Daly
Chapter 38 rite (1977) (pages 305–307): Leslie Marmon Silko
Chapter 39 “American Indian spiritual Freedom,” Public legislation 95–341 (pages 308–310):
Chapter forty Sexism and God?Talk (1983) (pages 311–314): Rosemary Radford Ruether
Chapter forty-one The Voice of Sarah (1990) (pages 315–320): Tamar Frankiel
Chapter forty two techniques with out a philosopher (1995) (pages 321–323): Mark Epstein
Chapter forty three lively religion (1996) (pages 324–327): Ralph Reed

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The titles alone of productions in the next generation show how concentrated have become emotion and attention upon the interest of New England, and none is more revealing than Samuel Danforth’s conception of an errand into the wilderness. Instead of being able to compose abstract treatises like those of Hooker upon the soul’s preparation, humiliation, or exultation, or such a collection of wisdom and theology as John Cotton’s The Way of Life or Shepard’s The Sound Believer, these later saints must, over and over again, dwell upon the specific sins of New England, and the more they denounce, the more they must narrow their focus to the provincial problem.

Ztothe Wilderness (New York Harper & Row, 1956), 2-15. Copyright 0 1956, 1984 by the President and Fellows of Harvard College. 28 PERRY MILLER human beings rather than two-dimensional stereotypes, Miller called attention to the myth of a golden age of American religious purity and to the long shadow it cast on the religious lives of later Americans. It was a happy inspiration that led the staff of the John Carter Brown Library to choose as the title of its New England exhibition of 1952 a phrase from Samuel Danforth’s election sermon, delivered on May 11, 1670: A Brief Recognition of New England’s Errand into the Wilderness.

In literature, Emily Dickinson brought the Puritan emphasis on individual integrity into modern poetry. She also carried forward the Puritan idea that spiritual life had a courtly, sexual dimension. In a variety of different American religious traditions, liberals and conservatives have often split over feminism. While liberals endorsed particular forms of feminist theology as authentic and progressive expressions of religious truth, conservatives accused feminists of attempting to destroy the family and, consequently, the moral fabric of society.

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