By Amanda Porterfield (ed.)
During this impressive ancient reader, the editor has accumulated 9 essays and over thirty fundamental files to give a coherent photo of the historical past of yankee religion.Content:
Chapter 1 Errand into the desert (pages 27–42): Perry Miller
Chapter 2 replacing Selves, replacing Souls: touch, blend, 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 proper of Femininity (pages 101–116): Randall Balmer
Chapter 6 Catholicism and American tradition: suggestions 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 ? ahead of 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 precise 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 lifestyles and spiritual event 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 yankee 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 technology 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 kinds 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 United States (1963) (pages 285–290): Malcolm X
Chapter 35 “Preface,” The Protestant institution (1964) (pages 291–296): E. Digby Baltzell
Chapter 36 spiritual 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 non secular Freedom,” Public legislations 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 energetic religion (1996) (pages 324–327): Ralph Reed
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There is bewilderment, confusion, chagrin, but there is no surrender. A task has been assigned upon which the populace are in fact intensely engaged. But they are not sure any more for just whom they are working; they know they are moving, but they do not know where they are going. They seem still to be on an errand, but if they are no longer inferiors sent by the superior forces of the Reformation, to whom they should report, then their errand must be wholly of the second sort, something with a purpose and an intention sufficient unto itself.
In the eleventh place, the people showed no disposition to reform, and in the twelfth, they seemed utterly destitute of civic spirit. ” Indeed they had been, and thereafter they continued to be even more inculcated. At the end of the century, the synod’s report was serving as a kind of handbook for preachers: they would take some verse of Isaiah or Jeremiah, set up the doctrine that God avenges the iniquities of a chosen people, and then run down the twelve heads, merely bringing the list up to date by inserting the new and still more depraved practices an ingenious people kept on devising.
At the same time, Jewish commitments to religious freedom and common decency had a democratizing effect on Buddhism, producing new forms of Buddhist meditation, social action, and psychotherapy. Catholics drawn to Buddhism brought with them long and highly developed spiritual traditions centered on devotion to the mystical presence of Christ in the sacraments and in the world. At the same time, Buddhist ideas about the illusory nature of selfhood challenged essentialist notions of the soul common in Catholic philosophy in ways that Catholic practitioenrs of Buddhist meditation found liberating.