Winner of the 2001 New Jersey Author's Award by the New Jersey Academic Alliance
The Dutch came to the New World in the seventeenth century as explorers and traders, but religion soon followed, for it was accepted in the Netherlands that state and church were mutually benefited by advancing the “true Christian religion.” The influence of “Dutchness”—defined here as loyalty to what are presumed to be the distinctive qualities of Dutch national character and culture—persisted in New York and New Jersey for more than 200 years after Dutch emigration ended. Why?
Firth Haring Fabend finds the explanation in the devotion of the Reformed Dutch Church membership to the doctrines and traditions of their church. She looks at the individual and personal beliefs and behaviors of this often-neglected ethnic group. Thus, Zion on the Hudson presents both a broad and an intimate look at the way one mainstream Protestant denomination dealt with the transformative events of the evangelical era.
As Fabend describes the efforts of the Dutch to preserve the European standards and traditions of their church, while developing a taste for a new kind of theology and a preference for an American identity, she documents how Dutchness finally became a historical memory. The Americanization of the Reformed Dutch Church, Fabend writes, is a microcosm of the story of the Americanization of the United States itself.
The Gender of Piety is an intimate history of the Brethren in Christ Church in Zimbabwe, or BICC, as related through six individual life histories that extend from the early colonial years through the first decade after independence. Taken together, these six lives show how men and women of the BICC experienced and sequenced their piety in different ways. Women usually remained tied to the church throughout their lives, while men often had a more strained relationship with it. Church doctrine was not always flexible enough to accommodate expected masculine gender roles, particularly male membership in political and economic institutions or participation in important male communal practices.
The study is based on more than fifteen years of extensive oral history research supported by archival work in Zimbabwe, the United Kingdom, and the United States. The oral accounts make it clear, official versions to the contrary, that the church was led by spiritually powerful women and that maleness and mission-church notions of piety were often incompatible.
The life-history approach illustrates how the tension of gender roles both within and without the church manifested itself in sometimes unexpected ways: for example, how a single family could produce both a legendary woman pastor credited with mediating multiple miracles and a man—her son—who joined the armed wing of the Zimbabwe African People’s Union nationalist political party and fought in Zimbabwe’s liberation war in the 1970s. Investigating the lives of men and women in equal measure, The Gender of Piety uses a gendered interpretive lens to analyze the complex relationship between the church and broader social change in this region of southern Africa.
In this engrossing study of religion, urban life, and commercial culture, Diane Winston shows how a (self-styled "red-hot") militant Protestant mission established a beachhead in the modern city. When The Salvation Army, a British evangelical movement, landed in New York in 1880, local citizens called its eye-catching advertisements "vulgar" and dubbed its brass bands, female preachers, and overheated services "sensationalist." Yet a little more than a century later, this ragtag missionary movement had evolved into the nation's largest charitable fund-raiser--the very exemplar of America's most cherished values of social service and religious commitment.
Winston illustrates how the Army borrowed the forms and idioms of popular entertainments, commercial emporiums, and master marketers to deliver its message. In contrast to histories that relegate religion to the sidelines of urban society, her book shows that Salvationists were at the center of debates about social services for the urban poor, the changing position of women, and the evolution of a consumer culture. She also describes Salvationist influence on contemporary life--from the public's post-World War I (and ongoing) love affair with the doughnut to the Salvationist young woman's career as a Hollywood icon to the institutionalization of religious ideals into nonsectarian social programs.
Winston's vivid account of a street savvy religious mission transformed over the decades makes adroit use of performance theory and material culture studies to create an evocative portrait of a beloved yet little understood religious movement. Her book provides striking evidence that, counter to conventional wisdom, religion was among the seminal social forces that shaped modern, urban America--and, in the process, found new expression for its own ideals.
Where they depart from traditional Christianity is in their acceptance of the Divine Principle as a companion to the Bible and in their assertion that founder Rev. Sun Myung Moon is Lord of the Second Advent, that with his wife (together the “True Parents”), Original Sin is conquered through special blessings.
Since 1954 Unificationism has evolved toward a more normative approach to worship and lifestyle, if not belief—a point that Italian scholar Massimo Introvigne emphasizes in his balanced overview of the church’s history, doctrine, spirituality, missionary activities, and controversies. He notes that in doctrine Unificationism has moved away from mainstream churches toward increased emphasis on contact with the spirit world, numerology, and construction of a modern “Garden of Eden” in Brazil.
In the late 1800s, as Japanese leaders mulled over the usefulness of religion in modernizing their country, they chose to invite Unitarian missionaries to Japan. This book spotlights one facet of debates sparked by the subsequent encounter between Unitarianism and Buddhism—an intersection that has been largely neglected in the scholarly literature. Focusing on the cascade of events triggered by the missionary presence of the American Unitarian Association on Japanese soil between 1887 and 1922, Michel Mohr’s study sheds new light on this formative time in Japanese religious and intellectual history.
Drawing on the wealth of information contained in correspondence sent and received by Unitarian missionaries in Japan, as well as periodicals, archival materials, and Japanese sources, Mohr shows how this missionary presence elicited unprecedented debates on “universality” and how the ambiguous idea of “universal truth” was utilized by missionaries to promote their own cultural and ethnocentric agendas. At the turn of the twentieth century this notion was appropriated and reformulated by Japanese intellectuals and religious leaders, often to suit new political and nationalistic ambitions.
Prayer meetings held in 1889 in the Kansas City living room of Charles and Myrtle Fillmore were the beginning of what grew to be an international religious and educational movement. This book is an in-depth study of the people and beliefs that shaped it into one of the fastest growing movements of our time.
Neal Vahle documents the lives of the spiritual visionaries who created, organized, and led the Unity movement: Myrtle Fillmore, the 40-year-old wife and mother who was inspired by a Christian Science practitioner to cure herself of tuberculosis; Charles Fillmore, who had planned a business career but found, through study, prayer, meditation, and dream analysis, that he had another calling; H. Emily Cady, a New York City homeopathic physician whose book on Unity teachings, Lessons in Truth, was published in 1901, and has sold more than 1.6 million copies; Lowell Fillmore, eldest son of Charles and Myrtle, who clarified and popularized Unity teaching; and the other descendants of Myrtle and Charles, each of whom made immeasurable contributions.
He explores the key factors that led to the steady growth of the movement: the creation of the Unity School of Christianity; the development of Unity Village in Missouri; the evolution of "Silent Unity"; the publication program; the training of students; the development of centers and churches; and he presents and analyzes the controversies and debates within the organization. Vahle concludes the book with a look at the challenges facing the movement in the twenty-first century.
In this book, Glenn R. Mosley chronicles the history of the movement, including biographical sketches and the philosophies of pioneers and influential leaders linked to the movement's development and growth. These include Charles and Myrtle Fillmore, the founders of Unity; Ernest Holmes, founder of the Science of Mind; Mary Baker Eddy, founder of the Church of Christ Science; Ralph Waldo Trine, philosopher, mystic, teacher, and early mentor of New Thought; Joel Goldsmith, founder of The Infinite Way, among others.
The Spiritual Journey of Charles Fillmore sheds new light on the life and work of an essential spiritual pioneer. In this landmark new biography, author Neal Vahle uses thorough new research, interviews with those who knew Fillmore, and his intimate familiarity with Fillmore's writings to introduce readers to the intriguing cofounder of the Unity movement. Beyond standard biography, Vahle's comprehensive treatment also extensively details Fillmore's era's philosophical and spiritual landscape. It gives readers an excellent overview of the metaphysical movement's evolution through time.
A vastly informative and rare early-American pioneer autobiography rescued from obscurity.
In this remarkable memoir, Daniel Parker (1781–1861) recorded both the details of everyday life and the extraordinary historical events he witnessed west of the Appalachian Mountains between 1790 and 1840. Once a humble traveling salesman for a line of newly invented clothes washing machines, he became an outspoken advocate for abolition and education. With his wife and son, he founded Clermont Academy, a racially integrated, coeducational secondary school—the first of its kind in Ohio.
However, Parker’s real vocation was as a self-ordained, itinerant preacher of his own brand of universal salvation. Raised by Presbyterian parents, he experienced a dramatic conversion to the Halcyon Church, an alternative, millenarian religious movement led by the enigmatic prophet Abel Sarjent, in 1803. After parting ways with the Halcyonists, he continued his own biblical and theological studies, arriving at the universalist conclusions that he would eventually preach throughout the Ohio River Valley.
David Torbett has transcribed Parker’s manuscript and publishes it here for the first time, together with an introduction, epilogue, bibliography, and extensive notes that enrich and contextualize this rare pioneer autobiography.
Robert H. Schuller’s ministry—including the architectural wonder of the Crystal Cathedral and the polished television broadcast of Hour of Power—cast a broad shadow over American Christianity. Pastors flocked to Southern California to learn Schuller’s techniques. The President of United States invited him sit prominently next to the First Lady at the State of the Union Address. Muhammad Ali asked for the pastor’s autograph. It seemed as if Schuller may have started a second Reformation. And then it all went away. As Schuller’s ministry wrestled with internal turmoil and bankruptcy, his emulators—including Rick Warren, Bill Hybels, and Joel Osteen— nurtured megachurches that seemed to sweep away the Crystal Cathedral as a relic of the twentieth century. How did it come to this?
Certainly, all churches depend on a mix of constituents, charisma, and capital, yet the size and ambition of large churches like Schuller’s Crystal Cathedral exert enormous organizational pressures to continue the flow of people committed to the congregation, to reinforce the spark of charismatic excitement generated by high-profile pastors, and to develop fresh flows of capital funding for maintenance of old projects and launching new initiatives. The constant attention to expand constituencies, boost charisma, and stimulate capital among megachurches produces an especially burdensome strain on their leaders. By orienting an approach to the collapse of the Crystal Cathedral on these three core elements—constituency, charisma, and capital—The Glass Church demonstrates how congregational fragility is greatly accentuated in larger churches, a notion we label megachurch strain, such that the threat of implosion is significantly accentuated by any failures to properly calibrate the inter-relationship among these elements.
With the untimely death of Edward W. Said in 2003, various academic and public intellectuals worldwide have begun to reassess the writings of this powerful oppositional intellectual. Figures on the neoconservative right have already begun to discredit Said’s work as that of a subversive intent on slandering America’s benign global image and undermining its global authority. On the left, a significant number of oppositional intellectuals are eager to counter this neoconservative vilification, proffering a Said who, in marked opposition to the “anti-humanism” of the great poststructuralist thinkers who were his contemporaries--Jacques Derrida, Jean-Francois Lyotard, Jacques Lacan, Louis Althusser, and Michel Foucault--reaffirms humanism and thus rejects poststructuralist theory.
In this provocative assessment of Edward Said’s lifework, William V. Spanos argues that Said’s lifelong anti-imperialist project is actually a fulfillment of the revolutionary possibilities of poststructuralist theory. Spanos examines Said, his legacy, and the various texts he wrote--including Orientalism,Culture and Imperialism, and Humanism and Democratic Criticism--that are now being considered for their lasting political impact.
The term “civilization” comes with considerable baggage, dichotomizing people, cultures, and histories as “civilized”—or not. While the idea of civilization has been deployed throughout history to justify all manner of interventions and sociopolitical engineering, few scholars have stopped to consider what the concept actually means. Here, Brett Bowden examines how the idea of civilization has informed our thinking about international relations over the course of ten centuries.
From the Crusades to the colonial era to the global war on terror, this sweeping volume exposes “civilization” as a stage-managed account of history that legitimizes imperialism, uniformity, and conformity to Western standards, culminating in a liberal-democratic global order. Along the way, Bowden explores the variety of confrontations and conquests—as well as those peoples and places excluded or swept aside—undertaken in the name of civilization. Concluding that the “West and the rest” have more commonalities than differences,this provocative and engaging bookultimately points the way toward an authentic intercivilizational dialogue that emphasizes cooperation over clashes.
This English translation of Gebser’s major work, Ursprung und Gegenwart (Stuttgart, Deutsche Verlag, 1966), offers certain fundamental insights which should be beneficial to any sensitive scientist and makes it available to the English-speaking world for the recognition it deserves.
“The path which led Gebser to his new and universal perception of the world is, briefly, as follows. In the wake of materialism and social change, man had been described in the early years of our century as the “dead end” of nature. Freud had redefined culture as illness—a result of drive sublimation; Klages had called the spirit (and he was surely speaking of the hypertrophied intellect) the “adversary of the soul,” propounding a return to a life like that of the Pelasgi, the aboriginal inhabitants of Greece; and Spengler had declared the “Demise of the West” during the years following World War I. The consequences of such pessimism continued to proliferate long after its foundations had been superseded.
It was with these foundations—the natural sciences—that Gebser began. As early as Planck it was known that matter was not at all what materialists had believed it to be, and since 1943 Gebser has repeatedly emphasized that the so-called crisis of Western culture was in fact an essential restructuration.…
Gebser has noted two results that are of particular significance: first, the abandonment of materialistic determinism, of a one-sided mechanistic-causal mode of thought; and second, a manifest “urgency of attempts to discover a universal way of observing things, and to overcome the inner division of contemporary man who, as a result of his one-sided rational orientation, thinks only in dualisms.”
Against this background of recent discoveries and conclusions in the natural sciences Gebser discerned the outlines of a potential human universality. He also sensed the necessity to go beyond the confines of this first treatise so as to include the humanities (such as political economics and sociology) as well as the arts in a discussion along similar lines. This was the point of departure of The Ever-Present Origin.
From In memoriam Jean Gebser by Jean Keckeis
Insightful, good-humored essays on the possibilities of alien life and the uses of space exploration, based on an astrobiologist’s everyday conversations with his fellow humans—taxi drivers, to be precise.
If you’ve ever sat in the back seat of a taxi, you know that cabbies like to talk. Sports or politics, your job or theirs, taxi drivers are fine conversationalists on just about any topic. And when the passenger is astrobiologist Charles Cockell, that topic is usually space and what, if anything, lives out there.
Inspired by conversations with drivers all over the world, Taxi from Another Planet tackles the questions that everyday people have about the cosmos and our place in it. Will we understand aliens? What if there isn’t life out in the universe? Is Mars our Plan B? And why is the government spending tax dollars on space programs anyway? Each essay in this genial collection takes questions like these as a starting point on the way to a range of insightful, even poignant, observations. Cockell delves into debates over the inevitability of life and looks to both human history and scientific knowledge to consider what first contact will be like and what we can expect from spacefaring societies. He also offers a forceful argument for the sympathies between space exploration and environmentalism.
A shrewd and entertaining foray into the most fundamental mysteries, Taxi from Another Planet brings together the wisdom of scientific experts and their fellow citizens of Earth, the better to understand how life might unfold elsewhere.
In tightly linked studies, the contributors excavate forgotten and emergent futures of art, religion, technology, economics, and politics. They trace hidden histories of science fiction, futurism, and millennialism and break down barriers between far-flung cultural spheres. From the boardrooms of Silicon Valley to the forests of Java and from the literary salons of Tokyo to the roadside cafés of the Nevada desert, the authors stitch together the disparate images and stories of futures past and present. Histories of the Future is further punctuated by three interludes: a thought-provoking game that invites players to fashion future narratives of their own, a metafiction by renowned novelist Jonathan Lethem, and a remarkable graphic research tool: a timeline of timelines.
Contributors. Sasha Archibald, Susan Harding, Jamer Hunt, Pamela Jackson, Susan Lepselter, Jonathan Lethem, Joseph Masco, Christopher Newfield, Elizabeth Pollman, Vicente Rafael, Daniel Rosenberg, Miryam Sas, Kathleen Stewart, Anna Tsing
The essays in this collection, written by some of the leading scholars in Popular Culture Studies, turn the page on the new millennium to see what are the directions of approach and the opportunities to be gained in recognition of the compelling need for studies in everyday cultures.
Dainotto synthesizes a vast array of literary, philosophical, and historical works by authors from different parts of Europe. He scrutinizes theories that came to dominate thinking about the continent, including Montesquieu’s invention of Europe’s north-south divide, Hegel’s “two Europes,” and Madame de Staël’s idea of opposing European literatures: a modern one from the North, and a pre-modern one from the South. At the same time, Dainotto brings to light counter-narratives written from Europe’s margins, such as the Spanish Jesuit Juan Andrés’s suggestion that the origins of modern European culture were eastern rather than northern and the Italian Orientalist Michele Amari’s assertion that the South was the cradle of a social democracy brought to Europe via Islam.
READERS
Browse our collection.
PUBLISHERS
See BiblioVault's publisher services.
STUDENT SERVICES
Files for college accessibility offices.
UChicago Accessibility Resources
home | accessibility | search | about | contact us
BiblioVault ® 2001 - 2024
The University of Chicago Press