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This book proves there is nothing new under the sun regarding many of our modern religious beliefs. This includes Christianity, and how many of its beliefs could be far older than what we have suspected. It gives a complete run-down of the stellar, lunar, and solar evolution of our religious systems and contains new, long-awaited, exhaustive research on the gods and our beliefs.
The relationship between Protestant fundamentalists and mass culture is often considered complex and ambiguous. Selling the Old-Time Religion examines this relationship and shows how the first generation of fundamentalists embraced the modern business and entertainment techniques of marketing, advertising, drama, film, radio, and publishing to spread the gospel. Selectively, and with more sophistication than has been accorded to them, fundamentalists adapted to the consumer society and popular culture with the accompanying values of materialism and immediate gratification, despite the seeming conflict between these values and certain tenets of their religious beliefs. Selling the Old-Time Religion is written by a fundamentalist who is based at the country's foremost fundamentalist institute of higher education. It is a candid and remarkable piece of scholarship that reveals from the inside the movement's first encounters with some of the media methods it now wields with well-documented virtuosity. Carl Abrams draws extensively on sermons, popular journals, and educational archives to reveal the attitudes and actions of the fundamental leadership and the laity. Abrams discusses how fundamentalists' outlook toward contemporary trends and events shifted from aloofness to engagement as they moved inward from the margins of American culture and began to weigh in on the day's issues--from jazz to "flappers"--in large numbers. Fundamentalists in the 1920s and 1930s "were willing to compromise certain traditions that defined the movement, such as premillennialism, holiness, and defense of the faith," Abrams concludes, "but their flexibility with forms of consumption and pleasure strengthened their evangelistic emphasis, perhaps the movement's core." Contrary to the myth of fundamentalism's demise after the Scopes Trial, the movement's uses of mass culture help explain their success in the decades following it. In the end fundamentalists imitated mass culture not to be like the world but to evangelize it.
In this cogent history, Hart unpacks evangelicalism's current reputation by tracing its development over the course of the 20th century. He shows how evangelicals entered the century as full partners in the Protestant denominations and agencies that molded American cultural and intellectual life.
Based on the author’s childhood this fictional novel is filled with spirituality and humor and gives the reader a glimpse into the world of a Baptist minister. Set in 1963, Rev. Shepard and his family move to Millington where he has been called to pastor the Great Saints Baptist Church. Millington is a small town that is racially divided by the river that runs through it. The whites occupy the town’s west side, while a community of influential Negroes occupy the east side. During this literary journey, the lives of the church members and townspeople are exposed and we bear witness to an adult world of scandal, secrets, and disgrace. Before he can get settled into his new position, Rev. Shepard is bombarded with the needs of church members. The timid Murlene Combs whose husband has fallen prey to the town whore, Magic, is in serious need of counselling. Other Millingtonites are Rev. Barry Nichols, whose love of himself makes him vulnerable to the temptations of Magic; the Higgins’ who struggle through an old family secret; Billy, the giggly kid who cannot maintain his composure during church; Sadie Green, the church secretary who is always complaining about her corns; the controversial Deacon Chester Hawkins; Smooth, the pimp from The Bottom; and a den of gossiping woman. Love and salvation emanate from the trials and tribulations of the denizens in Millington. While some are redeemed, the damned must pay the price for their sins.
Jesus is the end of all religion. All the sacrifices of priests and people are rendered null and void by Jesus' one-time-for-all-time sacrifice for all people, everywhere, past, present, and future tense. Jesus' death and resurrection save us from our own religiosity.
Do you want to play hymns with ease and grace? Move from confusion to confidence with an ordered music educational program? Progress from playing solo to playing with others? 21 Easy Ukulele Hymns has everything you need to master inspirational worship songs. And you'll learn amazing ukulele skills that will transform your playing. Are you tired of simply strumming chords? Do you want to get the resources and knowledge you need to make your own song arrangements? Would you like to play sacred music with others? Or create versions where you can give an easy part to a new beginner and a more complicated part to yourself? 21 Easy Ukulele Hymns will give you the musical knowledge you need to be able to progress and grow. You'll learn how to read tab play a melody on your ukulele combine and vary elements of a song to create beautiful arrangements for solo or group playing We've put the songs in order from easiest to hardest. You'll probably be able to play some right away. The first one, "Simple Gifts", uses only two chords and a simple strumming pattern. And you'll be delighted when you see that there are 13 hymns that use only three chords. We've also included many ways to play each song. For example, there are 5 versions of "Simple Gifts". You can sing the melody and strum the chords play the melody. There's melody tab for each of the 21 hymns so you can learn the melody without reading music. play "Simple Gifts" in two different keys. We give 15 of the songs in two keys. You can choose a key that is either comfortable for singing or works with other instruments. fingerpick an accompaniment. 2 of the songs have fingerpicking accompaniments written out in tab. You'll love learning this beautiful playing style. choose a simple or complex strumming pattern. Or choose a different strumming pattern for each verse. 9 of the songs have strumming patterns written underneath the music. This format makes it easy to see how the melody fits with the accompaniment. By trying many versions of the same song you can learn what makes music easier or harder to play express your musical creativity get the excitement of tackling challenges when you're ready have fun making arrangements to play with others. Some people can sing and strum and some people can play the melody. Imagine the gladness and connection you'll feel playing this sacred music in a group. And you can be sure that this collection of worship ukulele songs has all the essential elements you need. For each song you get chord stamps and a suggested strumming pattern several verses so you can sing it at a club or in a devotional setting historical information Please note, for a digital version of this book plus a video course we recommend you buy the hymn kit from our website. Song List Simple Gifts What a Friend We Have in Jesus Joyful, Joyful We Adore Thee Church in the Wildwood Shall We Gather at the River? Nearer My God to Thee Jesus Loves Me Give Me That Old Time Religion Fairest Lord Jesus Blest Be the Tie That Binds How Great Thou Art Rock of Ages This Little Light of Mine I Come to the Garden Alone For the Beauty of the Earth Be Thou My Vision The Doxology Amazing Grace (bonus song) Prayer of Thanksgiving All Things Bright and Beautiful Be Still My Soul A Mighty Fortress Is Our God If you want to experience the joy of creativity and self expression now, grab your copy of 21 Easy Ukulele Hymns today!
"During the Progressive Era, a period of unprecedented ingenuity, women evangelists built the old time religion with brick and mortar, uniforms and automobiles, fresh converts and devoted protégés. Across America, entrepreneurial women founded churches, denominations, religious training schools, rescue homes, rescue missions, and evangelistic organizations. Until now, these intrepid women have gone largely unnoticed, though their collective yet unchoreographed decision to build institutions in the service of evangelism marked a seismic shift in American Christianity. In this ground-breaking study, Priscilla Pope-Levison dusts off the unpublished letters, diaries, sermons, and yearbooks of these pioneers to share their personal tribulations and public achievements. The effect is staggering. With an uncanny eye for essential details and a knack for historical nuance, Pope-Levison breathes life into not just one or two of these women, but two dozen. The evangelistic empire of Aimee Semple McPherson represents the pinnacle of this shift from itinerancy to institution building. Her name remains legendary. Yet she built her institutions on the foundation of the work of women evangelists who preceded her. Their stories -- untold until now -- reveal the cunning and strength of women who forged a path for every generation, including our own, to follow."--Back cover.
Old-Time Religion Embracing Modernist Culture focuses on the founding generation of American fundamentalism in the 1920s and 1930s and their interactions with modernity. While there were culture wars, there was also an embrace. Through a book culture, fostered by liberal Protestants, and thriving periodicals, they strengthened their place in American culture and their adaptation helps explain their resilience in the decades to come. The most significant adaptation to modernist culture was the embrace of the modern, secular university as a model for evangelical higher education. After political battles along sectarian lines in the twenties, fundamentalists learned to compete in a pluralist society. By the thirties they were among the strongest supporters of Jews and began working with Catholics to fight communism. In politics and higher education they encountered issues of race, gender, and class. While opposing higher critics of the Bible, their approaches to texts were in some cases similar: a focus on the original languages, commitment to scholarship, ambiguities about both the role of reason and the interpretation of key doctrines. Several had graduate training, some even in European universities. With their views of end times, they continued innovative approaches to prophetic texts from nineteenth-century dispensationalists. In response to evolution and prophetic texts, in a time-conscious age, they also had innovative ideas about biblical time. Fundamentalists engaged in debate with Freud and, while rejecting his ideas, absorbed elements of psychology. Some understood William James’ effort to accommodate religion and modern ideas. Although rejecting John Dewey’s pragmatism, fundamentalists found value in studying modern philosophy. They tapped a secular, Enlightenment philosophy to defend their supernatural Christianity. Between the wars they even participated in the interest in Nietzsche. Usually dismissed as fractious, they rose above core differences and cooperated among themselves across denominational lines in building organizations. In doing so, they reflected both the ecumenism of the liberal Protestants and the organizational impulse in modern urban, industrial society. This study, the first to focus on the founding generation, also covers a broad spectrum of fundamentalists, from the Northeast, Midwest, the South, and the West Coast, including some often overlooked by other historians