Defender is the first and only scholarly biography of Daniel H. Wells, one of the important yet historically neglected leaders among the nineteenth-century Mormons—leaders like Heber C. Kimball, George Q. Cannon, and Jedediah M. Grant. An adult convert to the Mormon faith during the Mormons’ Nauvoo period, Wells developed relationships with men at the highest levels of the church hierarchy, emigrated to Utah with the Mormon pioneers, and served in a series of influential posts in both church and state.
Wells was known especially as a military leader in both Nauvoo and Utah—he led the territorial militia in four Indian conflicts and a confrontation with the US Army (the Utah War). But he was also the territorial attorney general and obtained title to all the land in Salt Lake City from the federal government during his tenure as the mayor of Salt Lake City. He was Second Counselor to Brigham Young in the LDS Church's First Presidency and twice served as president of the Mormon European mission. Among these and other accomplishments, he ran businesses in lumbering, coal mining, manufacturing, and gas production; developed roads, ferries, railroads, and public buildings; and presided over a family of seven wives and thirty-seven children.
Wells witnessed and influenced a wide range of consequential events that shaped the culture, politics, and society of Utah in the latter half of the nineteenth century. Using research from relevant collections, sources in public records, references to Wells in the Joseph Smith papers, other contemporaneous journals and letters, and the writings of Brigham Young, Quentin Thomas Wells has created a serious and significant contribution to Mormon history scholarship.
When rock ’n’ roll emerged in the 1950s, ministers denounced it from their pulpits and Sunday school teachers warned of the music’s demonic origins. The big beat, said Billy Graham, was “ever working in the world for evil.” Yet by the early 2000s Christian rock had become a billion-dollar industry. The Devil’s Music tells the story of this transformation.
Rock’s origins lie in part with the energetic Southern Pentecostal churches where Elvis, Little Richard, James Brown, and other pioneers of the genre worshipped as children. Randall J. Stephens shows that the music, styles, and ideas of tongue-speaking churches powerfully influenced these early performers. As rock ’n’ roll’s popularity grew, white preachers tried to distance their flock from this “blasphemous jungle music,” with little success. By the 1960s, Christian leaders feared the Beatles really were more popular than Jesus, as John Lennon claimed.
Stephens argues that in the early days of rock ’n’ roll, faith served as a vehicle for whites’ racial fears. A decade later, evangelical Christians were at odds with the counterculture and the antiwar movement. By associating the music of blacks and hippies with godlessness, believers used their faith to justify racism and conservative politics. But in a reversal of strategy in the early 1970s, the same evangelicals embraced Christian rock as a way to express Jesus’s message within their own religious community and project it into a secular world. In Stephens’s compelling narrative, the result was a powerful fusion of conservatism and popular culture whose effects are still felt today.
Interwoven with Emanuel Swedenborg’s commentary on the Bible is his system of correspondences, which describes the relationship between the spiritual and the physical worlds in symbolic terms. For Swedenborg, specific people, places, animals, and objects represented spiritual principles or ideas—for example, light corresponds to truth, and darkness to ignorance. Using this system, he interpreted the Bible in a radically new way, using it to illuminate the path to spiritual growth.
First compiled in the decades following Swedenborg’s death, the Dictionary of Correspondences has been continually revised and reprinted for over two hundred years. It provides an essential reference to Swedenborg’s complex thought that can be used by students, scholars, and the curious alike.
There are, always, more things in heaven and earth than are dreamt of in one’s philosophy—and in these essays Charles Taylor turns to those things not fully imagined or avenues not wholly explored in his epochal A Secular Age. Here Taylor talks in detail about thinkers who are his allies and interlocutors, such as Iris Murdoch, Alasdair MacIntyre, Robert Brandom, and Paul Celan. He offers major contributions to social theory, expanding on the issues of nationalism, democratic exclusionism, religious mobilizations, and modernity. And he delves even more deeply into themes taken up in A Secular Age: the continuity of religion from the past into the future; the nature of the secular; the folly of hoping to live by “reason alone”; and the perils of moralism. He also speculates on how irrationality emerges from the heart of rationality itself, and why violence breaks out again and again.
In A Secular Age, Taylor more evidently foregrounded his Catholic faith, and there are several essays here that further explore that faith. Overall, this is a hopeful book, showing how, while acknowledging the force of religion and the persistence of violence and folly, we nonetheless have the power to move forward once we have given up the brittle pretensions of a narrow rationalism.
The scientific study of forgiveness is a new approach to an age-old problem. For thousands of years, people have practiced forgiveness within religious systems. Now, the field of scholarly research of forgiveness reveals the beneficial aspects of the process.
p>Contributors include Elliot Dorff and Martin Marty discussing religious interpretations, followed by social implications explained by Kenneth Pargament and Mark Rye. Roy Baumeister, Julie Exline, and Kristin Sommer present the victim's point of view. Other contributors focusing on the forgiveness research are: Everett Worthington, Robert Enright, Catherine Coyle, Carl Thoresen, Frederic Luskin, and Alex Harris. An annotated bibliography by Michael McCullough, Julie Exline, and Roy Baumeister, covers the empirical literature on the subject. Lewis Smedes concludes with the four steps necessary for forgiveness: moving from estrangement to forgiveness to reconciliation to hope.
The scientific study of forgiveness is a new approach to an age-old problem. For thousands of years, people have practiced forgiveness within religious systems. Now, the field of scholarly research of forgiveness reveals the beneficial aspects of the process.
p>Contributors include Elliot Dorff and Martin Marty discussing religious interpretations, followed by social implications explained by Kenneth Pargament and Mark Rye. Roy Baumeister, Julie Exline, and Kristin Sommer present the victim's point of view. Other contributors focusing on the forgiveness research are: Everett Worthington, Robert Enright, Catherine Coyle, Carl Thoresen, Frederic Luskin, and Alex Harris. An annotated bibliography by Michael McCullough, Julie Exline, and Roy Baumeister, covers the empirical literature on the subject. Lewis Smedes concludes with the four steps necessary for forgiveness: moving from estrangement to forgiveness to reconciliation to hope.
Barbara Kreiger’s intriguing narrative presents the account of Clorinda Minor, a charismatic American Christian woman whose belief in the Second Coming prompted her to leave a comfortable life in Philadelphia in 1851 and take up agriculture in Palestine.
After her disappointment in a failed prophecy that the End of Days would take place in October 1844, Mrs. Minor determined that the Holy Land was not yet adequately prepared for such an event and decided that it would be her mission to teach the poverty-stricken Jews of Palestine to work the soil. In this very American story, Mrs. Minor, like so many other pioneers of her day, looked to the land as her future.
Even as her mission was distinctly religious, her daily efforts were in the social realm. And although her work brought Jews and Arabs together, and her small farm was a unique settlement where Christians, Muslims, and Jews labored alongside one another, the events detailed in Divine Expectations had dramatic and tragic diplomatic and international repercussions.
With the deft touch of a novelist, Barbara Kreiger weaves the little-known story of Clorinda Minor into the larger context of the region and its history, presenting it in its charming eccentricity and its gripping reality.
Built around three sacred springs, the Jin Shrines complex (Jinci), near Taiyuan in Shanxi province, contains a wealth of ancient art and architecture dating back to the Northern Song dynasty (960-1127). The complex's 1,500-year-long textual record allows us to compare physical and written evidence to understand how the built environment was manipulated to communicate ideas about divinity, identity, and status. Jinci's significance varied over time according to both its patrons' needs and changes in the political and physical landscape. The impact of these changes can be read in the physical development of the site.
Using an interdisciplinary approach drawing on the research of archaeologists, anthropologists, and religious, social, and art historians, this book seeks to recover the motivations behind the creation of religious art, including temple buildings, sculpture, and wall paintings. Through an examination of building style and site organization, the author illuminates the multiplicity of meanings projected by buildings within a sacred landscape and the ability of competing patronage groups to modify those meanings with text and context, thereby affecting the identity of the deities housed within them. This study of the art and architecture of Jinci is thus about divine creations and their power to create divinity.
Methodism in the public and private lives of the politician
After more than forty contentious years in the public eye, Hillary Rodham Clinton is one of the best-known political figures in the nation. Yet the strong religious faith at the heart of her politics and personal life often remains confounding, if not mysterious, to longtime observers. Even many of her admirers would be surprised to hear Clinton state that her Methodist outlook has “been a huge part of who I am and how I have seen the world, and what I believe in, and what I have tried to do in my life.”
Gary Scott Smith’s biography of Clinton’s journey in faith begins with her Methodist upbringing in Park Ridge, Illinois, where she faithfully attended worship services, Sunday school, and youth group meetings. Like many mainline Protestants, Clinton’s spiritual commitment developed gradually throughout childhood, while her combination of missionary zeal and impressive personal talents has informed her career from the time of her pro bono work at Yale on behalf of children to the present.
Her Methodist faith has been very important to many of Clinton’s high-profile endeavors and in helping her cope with the prominent travails brought on by two presidential campaigns, never-ending conservative rancor, and her husband’s infidelity. Smith’s account examines Clinton’s faith in the context of work ranging from her 1990s pursuit of healthcare reform to a “Hillary doctrine” of foreign policy focused on her longtime goal of providing basic human rights for children and women--a project she saw as essential to United States security. The result is an enlightening reconsideration of an extraordinary political figure who has defied private doubts and public controversy to live by John Wesley’s dictum: “Do all the good you can, by all the means you can, in all the ways you can, in all the places you can, at all the times you can, to all the people you can, as long as ever you can.”
The Dome of the Rock, the beautiful Muslim shrine in the walled Old City of Jerusalem, was fully restored to its original state in the last half-century. Thus, this structure, sited on the third holiest spot on earth for Muslims, is at once a product of the seventh century and almost entirely the work of our own times--a paradox in keeping with the complexities and contradictions of history and religion, architecture and ideology that define this site.
This book tells the story of the Dome of the Rock, from the first fateful decades of its creation--on the esplanade built in the fourth decade B.C.E. for the Second Jewish Temple--to its engulfment in the clashes of the Crusades and the short-lived Christianization of all of Jerusalem, to its modern acquisition of different and potent meanings for Muslim, Christian, and Jewish cultures.
Oleg Grabar's presentation combines what we know of the building with the views of past observers and with the broader historical, cultural, and aesthetic implications of the monument. Primarily it is as a work of art that the Dome of the Rock stands out from these pages, understood for the quality that allows it to transcend the constrictions of period and perhaps even those of faith and culture. Finally, Grabar grapples with the question this monumental work of art so eloquently poses: whether the pious requirements of a specific community can be reconciled with universal aesthetic values.
The autocratic rule of both tsar and church in imperial Russia gave rise not only to a revolutionary movement in the nineteenth century but also to a crisis of meaning among members of the intelligentsia. Personal faith became the subject of intense scrutiny as individuals debated the existence of God and the immortality of the soul, debates reflected in the best-known novels of the day. Friendships were formed and broken in exchanges over the status of the eternal. The salvation of the entire country, not just of each individual, seemed to depend on the answers to questions about belief.
Victoria Frede looks at how and why atheism took on such importance among several generations of Russian intellectuals from the 1820s to the 1860s, drawing on meticulous and extensive research of both published and archival documents, including letters, poetry, philosophical tracts, police files, fiction, and literary criticism. She argues that young Russians were less concerned about theology and the Bible than they were about the moral, political, and social status of the individual person. They sought to maintain their integrity against the pressures exerted by an autocratic state and rigidly hierarchical society. As individuals sought to shape their own destinies and searched for truths that would give meaning to their lives, they came to question the legitimacy both of the tsar and of Russia’s highest authority, God.
The Worship and Love of God is one of the most unusual writings of Swedish scientist and theologian Emanuel Swedenborg (1688-1772). A "poetical novel," it dramatizes the Creation and examines the life of Adam and Eve as the first truly united couple. Considered Swedenborg's last work before he embarked on his visionary period, the manuscript was left unfinished by its author and published only after his death.
Inge Jonsson, one of the world's leading scholars on Swedenborg's works, offers a scholarly look into a neglected literary achievement. He examines this unique work from the perspective of sources and influences. The literary genre f hexaemeron, ancient and modern philosophy, and scientific discoveries in the seventeenth and eighteenth centuries come into play in Swedenborg's richly imagined and beautifully articulated world. Yet The Worship and Love of God also offers an intriguing glimpse into Swedenborg's future as a biblical exegete and revelator.
A unique study of lectionaries and graphic design as a site of biblical reception
How artists portrayed the Bible in large canvas paintings is frequently the subject of scholarly exploration, yet the presentation of biblical texts in contemporary graphic designs has been largely ignored. In this book Amanda Dillon engages multimodal analysis, a method of semiotic discourse, to explore how visual composition, texture, color, directionality, framing, angle, representations, and interactions produce potential meanings for biblical graphic designs. Dillon focuses on the artworks of two American graphic designers—the woodcuts designed by Meinrad Craighead for the Roman Catholic Sunday Missal and Nicholas Markell’s illustrations for the worship books of the Evangelical Lutheran Church in America—to present the merits of multimodal analysis for biblical reception history.
It is the year 1972, and Riley Hartley finds that he, his family, community, and his faith are entirely indistinguishable from each other. He is eleven. A young woman named Lucy claims God has revealed to her that she is to live with Riley’s family. Her quirks are strangely disarming, her relentless questioning of their life incendiary and sometimes comical. Her way of taking religious practice to its logical conclusion leaves a strong impact on her hosts and propels Riley outside his observable universe toward a trajectory of self-discovery.
Set in Provo and New York City during the seventies and eighties, the story encapsulates the normal expectations of a Mormon experience and turns them on their head. The style, too, is innovative in how it employs as narrator “Zed,” one of the apocryphal Three Nephites who, with another immortal figure, the Wandering Jew of post-biblical legend, engage regularly in light-hearted banter and running commentary, animating the story and leavening the heartache with humor and tenderness.
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