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During the nineteenth century apocalyptic and utopian fervor blazed across much of the northeastern United States, nowhere with greater intensity than in part of upstate New York called the " Burned-over District." The Millerites, religiously inspired, believed that the Second Coming of Christ was imminent (it was confidently predicted for some time in 1843 or 1844), and they actively sought converts to their belief. Other groups - following the doctrines of Robert Owen, Mother Ann Lee, Charles Fourier, and John Humphrey Noyes - separated from society, which they perceived as imperfect and sinful, to establish new social patterns in utopian communities. Michael Barkun examines all the leading millennial movements of New York in the 1840's showing intricate linkages among social reformers, community builders, and revivalists. In its discussion of the origins, organizational and intellectual styles, and significance of the various millenarian movements, Crucible of the Millennium adds to our understanding of the richly textured fabric of American social and religious experimentation, even to the present day.
'Crucible Bodies' is a study of Japanese performance culture. It covers a range of historical and theoretical topics, from Brecht in Japan to 'children's' bodies in postmodern Japanese performances, from the notion of beauty in contemporary cultural theory to practical and theoretical readings of recent intercultural performances.
According to Michael Barkun, many white supremacist groups of the radical right are deeply committed to the distinctive but little-recognized religious position known as Christian Identity. In Religion and the Racist Right (1994), Barkun provided the first sustained exploration of the ideological and organizational development of the Christian Identity movement. In a new chapter written for the revised edition, he traces the role of Christian Identity figures in the dramatic events of the first half of the 1990s, from the Oklahoma City bombing and the rise of the militia movement to the Freemen standoff in Montana. He also explores the government's evolving response to these challenges to the legitimacy of the state. Michael Barkun is professor of political science in the Maxwell School of Citizenship and Public Affairs at Syracuse University. He is author of several books, including Crucible of the Millennium: The Burned-over District of New York in the 1840s.
The apocalypse is a motif that lies behind many religious beliefs and practices. 'War in Heaven/Heaven on Earth' theorizes the apocalyptic as it has arisen in a variety of religious traditions, from Native American religion to Islam in Northern Nigeria and new terrorist movements. Millennial theory and history are explored from the perspective of social psychology, sociology and post-modern philosophy. The volume is unique in applying an analysis of millennial themes to a comparative study of religion.
When Han and Leia Solo arrive at Lando Calrissian's Outer Rim mining operation to help him fend off a hostile takeover, they join forces with Luke Skywalker to confront a dangerous adversary with evil intentions and a vendetta against Han.
How will the world end? Doomsday ideas in Western history have been both persistent and adaptable, peaking at various times, including in modern America. Public opinion polls indicate that a substantial number of Americans look for the return of Christ or some catastrophic event. The views expressed in these polls have been reinforced by the market process. Whether through purchasing paperbacks or watching television programs, millions of Americans have expressed an interest in end-time events. Americans have a tremendous appetite for prophecy, more than nearly any other people in the modern world. Why do Americans love doomsday? In Apocalyptic Fever, Richard Kyle attempts to answer this question, showing how dispensational premillennialism has been the driving force behind doomsday ideas. Yet while several chapters are devoted to this topic, this book covers much more. It surveys end-time views in modern America from a wide range of perspectives--dispensationalism, Catholicism, science, fringe religions, the occult, fiction, the year 2000, Islam, politics, the Mayan calendar, and more.
Winner of the American Sociological Association's 'Distinguished Book Award' in the Religion category. For most of us, "Apocalypse" suggests the cataclysmic end of the world. Yet in Greek "apocalypse" means "revelation," and the real subject of the Book of Revelation is how the sacred arises in history at a moment of crisis and destiny. With origins in ancient religions, the apocalyptic has been a transformative force from the time of the Crusades, through the Reformation, the French Revolution and modern communism, all the way to the present day "Islamic Jihad" and "War on Terror." In Apocalypse, John R. Hall explores the significance of apocalyptic movements and the role they have played in the rise of the West and "The Empire of Modernity." This brilliant cross-disciplinary study offers a novel basis for rethinking our social order and its ambivalent relations to sacred history. Apocalypse will attract general readers seeking new understandings of the world in challenging times. Scholars and students will find a compelling synthesis that draws them into conversation with others interested in religion, theology, culture, philosophy, and phenomenology, as well as sociology, social theory, western civilization, and world history.
Apocalyptic Anxiety traces the sources of American culture’s obsession with predicting and preparing for the apocalypse. Author Anthony Aveni explores why Americans take millennial claims seriously, where and how end-of-the-world predictions emerge, how they develop within a broader historical framework, and what we can learn from doomsday predictions of the past. The book begins with the Millerites, the nineteenth-century religious sect of Pastor William Miller, who used biblical calculations to predict October 22, 1844 as the date for the Second Advent of Christ. Aveni also examines several other religious and philosophical movements that have centered on apocalyptic themes—Christian millennialism, the New Age movement and the Age of Aquarius, and various other nineteenth- and early twentieth-century religious sects, concluding with a focus on the Maya mystery of 2012 and the contemporary prophets who connected the end of the world as we know it with the overturning of the Maya calendar. Apocalyptic Anxiety places these seemingly never-ending stories of the world’s end in the context of American history. This fascinating exploration of the deep historical and cultural roots of America’s voracious appetite for apocalypse will appeal to students of American history and the histories of religion and science, as well as lay readers interested in American culture and doomsday prophecies.
One of America's foremost scholars of religion examines the tumultuous era that gave birth to the modern Judeo-Christian tradition In The Crucible of Faith, Philip Jenkins argues that much of the Judeo-Christian tradition we know today was born between 250-50 BCE, during a turbulent "Crucible Era." It was during these years that Judaism grappled with Hellenizing forces and produced new religious ideas that reflected and responded to their changing world. By the time of the fall of the Temple in 70 CE, concepts that might once have seemed bizarre became normalized-and thus passed on to Christianity and later Islam. Drawing widely on contemporary sources from outside the canonical Old and New Testaments, Jenkins reveals an era of political violence and social upheaval that ultimately gave birth to entirely new ideas about religion, the afterlife, Creation and the Fall, and the nature of God and Satan.