By Amanda Porterfield (ed.)
During this striking old reader, the editor has collected 9 essays and over thirty basic files to give a coherent photograph of the historical past of yankee religion.Content:
Chapter 1 Errand into the wasteland (pages 27–42): Perry Miller
Chapter 2 changing Selves, changing Souls: touch, mix, and American non secular background (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 fitting of Femininity (pages 101–116): Randall Balmer
Chapter 6 Catholicism and American tradition: recommendations 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 US (pages 146–157): Charles S. Prebish
Chapter nine Striving for Muslim Women's Human Rights ? prior to 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 developing 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 spiritual 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 heritage (1869) (pages 225–229): Isaac M. Wise
Chapter 23 Pre?Existence of Our Spirits (1872) (pages 230–234): Orson Pratt
Chapter 24 technological know-how and healthiness 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 types of non secular event (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 yank 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 United States (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 and not using a philosopher (1995) (pages 321–323): Mark Epstein
Chapter forty three lively religion (1996) (pages 324–327): Ralph Reed
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Wise men thought that England was overpopulated and that the poor would have a better chance in the new land. But Massachusetts Bay was not just an organization of immigrants seeking advantage and opportunity. It had a positive sense of mission either it was sent on an errand or it had its own intention, but in either case the deed was deliberate. It was an act of will, perhaps of willfulness. These Puritans were not driven out of England (thousands of their fellows stayed and fought the Cavaliers) - they went of their own accord.
If they write upon anything else, it must be about the halfway covenant and its manifold consequences - a development enacted wholly in this country - or else upon their wars with the Indians. Their range is sadly constricted, but every effort, no matter how brief, is addressed to the persistent question: what is the meaning of this society in the wilderness? If it does not mean what Winthrop said it must mean, what under Heaven is it? Who, they are forever asking themselves, who are we? and sometimes they are on the verge of saying, who the Devil are we, anyway?
At the same time, James’s pragmatic approach to the benefits of conversion shows how a culture strongly influenced by Protestant evangelicalism provided fertile ground for the growth of psychotherapy and the flourishing of self-help movements. American fascination with religious experience has other branches as well. Among the most notable of these, New England Transcendentalism provided an alternative to the kind of spirituality promoted through revivalism. In the mid-nineteenth century, Ralph Waldo Emerson shifted the context of religious experience from the Bible to nature, arguing that nature was the living expression of God’s work and that to know God, one had to go to nature.
American Religious History by Amanda Porterfield (ed.)