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Poet John Greenleaf Whittier (1807-1892) proved a significant contributor to American Protestant hymnody--since 1843, more than 2,100 hymnals published in the United States have included adaptations of his works--despite the fact that Whittier never considered himself a hymnist. This book compares and contrasts Whittier's original published texts with versions adapted as hymns, exhibiting the hymnodic elements of his poetry and displaying the textual changes to Whittier's lines by hymnal editors from a variety of denominations. The work offers in-depth comparative studies of many of his poems and their resultant hymns, a catalogue of hymns-from-poems, a chronology of Whittier's life and works, notes, bibliography and index.
Pauline Elizabeth Hopkins (1859–1930), African American novelist, editor, journalist, playwright, historian, and public intellectual, used fiction to explore and intervene in the social, racial, and political challenges of her era. Her particular form of cultural activism was groundbreaking for its time and continues to influence and inspire authors and scholars today. This collection of essays constitutes a new phase in the full historical and literary recovery of her work. JoAnn Pavletich argues that considered from the broadest of perspectives, Hopkins’s life work occupies itself with the critique and creation of epistemologies that control racialized knowledge and experience. Whether in representations of a critical contemporary problem such as lynching, imperialism, or pan-African unity or in representations of African American women’s voices, Hopkins’s texts create new knowledge and new frames for understanding it. The essays in this collection engage this knowledge, articulating nuanced understandings of Hopkins’s era and her innovative writing practices, opening new doors for the next generation of Hopkins scholarship. With contributions from well-established Hopkins scholars such as John Gruesser (editor of The Unruly Voice) and Hanna Wallinger (author of Pauline E. Hopkins: A Literary Biography), the collection also includes important new scholars on Hopkins such as Elizabeth Cali, Edlie Wong, and others.
Reconsidering Longfellow is the first collection of scholarly essays in several decades devoted entirely to the work and afterlife of the most popular and widely read writer in American literature. The essays, written by a new generation of Longfellow scholars, cover the entire range of Longfellow’s work, from the early poetry to the wildly successful epics of his middle period (Evangeline, The Song of Hiawatha) to his Chaucerian collection of stories published after the Civil War, Tales of a Wayside Inn. Separate contributions discuss Longfellow’s financial dealings, his preoccupation with his children, and his interest in the visual arts, as well as the tremendous role his poetry did and will once again play in American literature classrooms in the U.S. All essays were written specifically for the volume. Many of them rely on unpublished archival sources from the Longfellow collections at the Longfellow House-George Washington National Historic Site and at Houghton Library in Cambridge, Massachusetts.
In nearly a half-century of missionary work throughout England, Wales, Scotland and Ireland, brothers John and Charles Wesley found the southwestern county of Cornwall to be among their most serious theological and social challenges. Eighteenth-century Cornwall lacked population centers, and small towns and villages were isolated by inadequate roads. The adult population consisted mainly of miners, fisherman and smugglers--men more interested in the bulk of their pocketbooks than in the status of their souls. And the clergy of the Church of England overwhelmingly opposed the Wesleys and their itinerant preachers, encouraging Anglicans to disrupt the Wesleys' outdoor services and to attack and burn Methodist preaching houses. Although the Wesleys made some evangelical progress in Cornwall, the question remained upon John Wesley's death in 1791: did the mission to Cornwall succeed or fail? This book considers the mission with a close reading of the Wesleys writings, and covers the overall history of 18th-century British Methodism and its contribution to the religious and social history of the British Empire.
This is the first full biography of Biblical scholar and theological seminary professor James Strong (1822-1894). It describes his upbringing, early and higher education, the schools and colleges where he taught, his academic colleagues, his contributions to the development of nineteenth-century American Methodism, and his numerous publications--particularly his Biblical Concordance (1894), which continues as a standard and essential reference work. It includes edited versions of selected sermons and letters never before published, as well as comments from his students, the details of his experience in the development of the early nineteenth-century American railroad system, and detailed obituaries and reactions to his death.
Understanding the culture of living with hymnbooks offers new insight into the histories of poetry, literacy, and religious devotion. It stands barely three inches high, a small brick of a book. The pages are skewed a bit, and evidence of a small handprint remains on the worn, cheap leather covers that don’t quite close. The book bears the marks of considerable use. But why—and for whom—was it made? Christopher N. Phillips’s The Hymnal is the first study to reconstruct the practices of reading and using hymnals, which were virtually everywhere in the eighteenth and nineteenth centuries. Isaac Watts invented a small, words-only hymnal at the dawn of the eighteenth century. For the next two hundred years, such hymnals were their owners’ constant companions at home, school, church, and in between. They were children's first books, slaves’ treasured heirlooms, and sources of devotional reading for much of the English-speaking world. Hymnals helped many people learn to memorize poetry and to read; they provided space to record family memories, pass notes in church, and carry everything from railroad tickets to holy cards to business letters. In communities as diverse as African Methodists, Reform Jews, Presbyterians, Methodists, Roman Catholics, and Unitarians, hymnals were integral to religious and literate life. An extended historical treatment of the hymn as a read text and media form, rather than a source used solely for singing, this book traces the lives people lived with hymnals, from obscure schoolchildren to Emily Dickinson. Readers will discover a wealth of connections between reading, education, poetry, and religion in Phillips’s lively accounts of hymnals and their readers.
Hymn singing is vital to both the beliefs and emotion of worship in all religions, especially Protestant Christianity. With the rising popularity of contemporary worship, traditional hymnody is in danger of being lost to Christian memory. This book reflects the intellectual excellence, the religious devotion, and the widespread influence of over two hundred hymns. Many have very poignant life situations which prompted the writing of hymns or poems that musicians composed to enhance the singability or the majesty of the lyrics. Haynes has done careful research into the life and specific occasions when inspiration led to the gift of a hymn to posterity. These vignettes are meaningful for private devotional use and in worship bulletins to make hymn singing more meaningful.
Since its composition in Washington's Willard Hotel in 1861, Julia Ward Howe's "Battle Hymn of the Republic" has been used to make America and its wars sacred. Few Americans reflect on its violent and redemptive imagery, drawn freely from prophetic passages of the Old and New Testaments, and fewer still think about the implications of that apocalyptic language for how Americans interpret who they are and what they owe the world. In A Fiery Gospel, Richard M. Gamble describes how this camp-meeting tune, paired with Howe's evocative lyrics, became one of the most effective instruments of religious nationalism. He takes the reader back to the song's origins during the Civil War, and reveals how those political and military circumstances launched the song's incredible career in American public life. Gamble deftly considers the idea behind the song—humming the tune, reading the music for us—all while reveling in the multiplicity of meanings of and uses to which Howe's lyrics have been put. "The Battle Hymn of the Republic" has been versatile enough to match the needs of Civil Rights activists and conservative nationalists, war hawks and peaceniks, as well as Europeans and Americans. This varied career shows readers much about the shifting shape of American righteousness. Yet it is, argues Gamble, the creator of the song herself—her Abolitionist household, Unitarian theology, and Romantic and nationalist sensibilities—that is the true conductor of this most American of war songs. A Fiery Gospel depicts most vividly the surprising genealogy of "The Battle Hymn of the Republic," and its sure and certain position as a cultural piece in the uncertain amalgam that was and is American civil religion.