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"Adventism and the American Republic tells how their convictions led Adventist adherents to become champions of religious liberty and the separation of church and state - all in the interest of delaying the fulfillment of a prophecy that foresees the abolition of most freedoms. Through publication of Liberty magazine, lobbying of legislatures, and pressing court cases, Adventists have been libertarian activists for more than a century, and in recent times this stance has translated into strong resistance to the political agendas of Christian conservatives." "Drawing on Adventist writings that have never been incorporated into a scholarly study, Morgan shows how the movement has struggled successfully to maintain its identifying beliefs - with some modifications - and how their sectarian exclusiveness and support of liberty has led to some tensions and inconsistencies."--BOOK JACKET.
Most new or alternative religious are gravely misunderstood by members of the religious mainstream. Labeled cults or sects, groups and their members are often ridiculed or otherwise disregarded as weird and potentially dangerous by the populace at large. Despite their efforts at educating the general public, the various anti- and counter-cult activists have in fact promoted much more mis-understanding than accurate understanding of the religious lives of some of their fellow citizens. Consequently, they have helped to create a very hostile environment for anyone whose religious practices do not fit within a so-called mainstream. This set rectifies the situation by presenting accurate, comprehensive, authoritative and accessible accounts of various new and alternative religious movements that have been and are active in American society, and it addresses ways of understanding new and alternative religions within a broader context. Determining what actually constitutes a new or alternative religion is a subject of constant debate. Questions arise as to a new faith's legitimacy, beliefs, methods of conversion, and other facets of a religious movement's viability and place in a given culture. How a religion gains recognition by the mainstream, which often labels such new movements as cults, is fraught with difficulty, tension, and fear. Here, experts delineate the boundaries and examine the various groups, beliefs, movements, and other issues related to new faiths and alternative beliefs. Readers will come away with a fuller understanding of the religious landscape in America today. Volume 1: History and Controversies discusses the foundations of new and alternative religions in the United States and addresses the controversies that surround them. This volume helps readers better understand what makes a new or alternative belief system a religion and the issues involved. Volume 2: Jewish and Christian Traditions explores the various new religions that have grown out of these two Abrahamic faiths. Groups such as the Shakers, the People's Temple, the Branch Davidians, Jehovah's Witnesses and others are examined. Volume 3: Metaphysical, New Age, and Neopagan Movements looks at Shamanism, Spiritualism, Wicca, and Paganism, among other movements, as they have developed and grown in the U.S. These faiths have found new and devoted followers yet are often misunderstood. Volume 4: Asian Traditions focuses on those new and alternative religions that have been inspired by Asian religious traditions. From Baha'i to Soka Gakkai, from Adidam to the Vedanta Society, contributors look at a full range of groups practicing and worshiping in the U.S. today. Volume 5: African Diaspora Traditions and Other American Innovations examines the various traditions linked to the African diaspora such as Rastafarianism, Santeria, and the Nation of Islam, alongside traditions that are truly American incarnations like Scientology, UFO religions, and Heaven's Gate. Some of the new and alternative religions covered in these pages include: ; Shamanism ; Wicca ; Black Israelites ; Santeria ; Scientology ; Elan Vital ; Hare Krishna ; Soka Gakkai ; and many more
The Routledge History of World Peace since 1750 examines the varied and multifaceted scholarship surrounding the topic of peace and engages in a fruitful dialogue about the global history of peace since 1750. Interdisciplinary in nature, the book includes contributions from authors working in fields as diverse as history, philosophy, literature, art, sociology, and Peace Studies. The book crosses the divide between historical inquiry and Peace Studies scholarship, with traditional aspects of peace promotion sitting alongside expansive analyses of peace through other lenses, including specific regional investigations of the Middle East, Africa, Latin America, and other parts of the world. Divided thematically into six parts that are loosely chronological in structure, the book offers a broad overview of peace issues such as peacebuilding, state building, and/or conflict resolution in individual countries or regions, and indicates the unique challenges of achieving peace from a range of perspectives. Global in scope and supported by regional and temporal case studies, the volume is an essential resource for educators, activists, and policymakers involved in promoting peace and curbing violence as well as students and scholars of Peace Studies, history, and their related fields.
This Oxford Handbook contains 39 original essays on Seventh-day Adventism. Each chapter addresses the history, theology, and various other social and cultural aspects of Adventism from its inception up to the present as a major religious group spanning the globe.
In James K. Humphrey and the Sabbath-Day Adventists, R. Clifford Jones tells the story of this important black religious figure and his attempt to bring about self-determination for twentieth-century blacks in New York City. Humphrey was a Baptist minister who joined the Seventh-day Adventist (SDA) Church shortly after arriving in New York City from Jamaica at the turn of the twentieth century. A leader of uncommon competency and charisma, Humphrey functioned as an SDA minister in Harlem during the time the community became the black capital of the United States. Though he led his congregation to a position of prominence within the SDA denomination, Humphrey came to believe the black experience in Adventism was one of disenfranchisement. When he refused to alter his plans for a utopian community for blacks in the face of dissent from SDA church leaders, Humphrey's ministerial credentials were revoked and his congregation was dissolved. Subsequently, Humphrey established an independent black religious organization, the United Sabbath-Day Adventists. This book rescues the Sabbath-Day Adventists from obscurity. Humphrey's break with the Seventh-day Adventists provides clues to the state of black-white relationships in the denomination at the time. It set the stage for the creation of the separate administrative structure for blacks established by the SDA church in 1945. This history of a minister and his church demonstrates the struggles of small, independent, black congregations in the urban community during the twentieth century.
The story of a large yet little-known Protestant denomination
The growth of Christianity in Africa during the twentieth century is one of the most fascinating shifts in the history of religions. This book presents a history of the Tanzanian Seventh-day Adventist Church, which is representative of this shift in many respects: slow beginnings, struggles over cultural issues, the emergence of a unique church life combining denominational heritage and African elements, frictions with governments, and the development of popular theology. Yet Tanzanian Adventism also exemplifies an important phenomenon which has been given little attention so far - the transformation of minority denominations to dominant religions. This study breaks new ground in analyzing how the Adventist “remnant” developed into an African “folk church” while attempting to remain true to its original ethos.
At the dawn of the twentieth century, while Lima’s aristocrats hotly debated the future of a nation filled with “Indians,” thousands of Aymara and Quechua Indians left the pews of the Catholic Church and were baptized into Seventh-day Adventism. One of the most staggering Christian phenomena of our time, the mass conversion from Catholicism to various forms of Protestantism in Latin America was so successful that Catholic contemporaries became extremely anxious on noticing that parts of the Indigenous population in the Andean plateau had joined a Protestant church. In Sacrifice and Regeneration Yael Mabat focuses on the extraordinary success of Seventh-day Adventism in the Andean highlands at the beginning of the twentieth century and sheds light on the historical trajectories of Protestantism in Latin America. By approaching the religious conversion among Indigenous populations in the Andes as a multifaceted and dynamic interaction between converts, missionaries, and their social settings and networks, Mabat demonstrates how the religious and spiritual needs of converts also brought salvation to the missionaries. Conversion had important ramifications on the way social, political, and economic institutions on the local and national level functioned. At the same time, socioeconomic currents had both short-term and long-term impacts on idiosyncratic religious practices and beliefs that both accelerated and impeded religious change. Mabat’s innovative historical perspective on religious transformation allows us to better comprehend the complex and often contradictory way in which Protestantism took shape in Latin America.
The Seventh-day Adventist church, formally organized in America in 1863, is today one of the fastest-growing Protestant movements in the world and defines itself as a prophetic remnant, raised up and commissioned by God to teach and preach a final message of warning to the world before the imminent return of Christ. From its beginnings, however, a sense of failure was built into the success of the fledgling movement. In order to preserve the message (the imminent return of Christ), Adventists had to erect institutions based on continuity and permanence. A dilemma emerged: medical institutions built to be conducive for separation from the world faced a this-worldly reality filled with requirements from various state entities: registration, approval, and so forth. Thus, Adventist medical institutions confronted constant challenges to their denominational and theological uniqueness. The emergence of this dilemma between aspirations of separateness and this-worldly reality was especially evident in the battle for Adventism’s sectarian identity, ethos, and future at the turn of the twentieth century—between Ellen G. White (a cofounder of the movement) and Dr. John H. Kellogg (an Adventist administrator and surgeon who sought to desectarianize the movement).
In America, as in Britain, the Victorian era enjoyed a long life, stretching from the 1830s to the 1910s. It marked the transition from a pre-modern to a modern way of life. Ellen White's life (1827-1915) spanned those years and then some, but the last three months of a single year, 1844, served as the pivot for everything else. When the Lord failed to return on October 22, as she and other followers of William Miller had predicted, White did not lose heart. Fired by a vision she experienced, White played the principal role in transforming a remnant minority of Millerites into the sturdy sect that soon came to be known as the Seventh-day Adventists. She and a small group of fellow believers emphasized a Saturday Sabbath and an imminent Advent. Today that flourishing denomination posts twenty million adherents globally and one of the largest education, hospital, publishing, and missionary outreach programs in the world. Over the course of her life White generated 50,000 manuscript pages and letters, and produced 40 books that have enjoyed extremely wide circulation. She ranks as one of the most gifted and influential religious leaders in American history, and Ellen Harmon White tells her story in a new and remarkably informative way. Some of the contributors identify with the Adventist tradition, some with other Christian denominations, and some with no religious tradition at all. Taken together their essays call for White to be seen as a significant figure in American religious history and for her to be understood her within the context of her times.