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From about 1740 to 1850, evangelical Protestantism became a major cultural force in virtually all areas of America. Emerging from this religious movement was a rich vernacular literature of conversion narratives and spiritual autobiographies--writings in which believers described their own salvation in hopes of converting others. In The Self and the Sacred, Rodger M. Payne examines these neglected texts in depth, focusing particularly on what they reveal about notions of selfhood and how those notions were incorporated into Christian orthodoxy. As Payne explains, conversion narratives point to a fascinating paradox that became evident among evangelicals as they were confronted by the disruptions and discontinuities marking their culture's passage into modernity. On the one hand, these narratives asserted the traditional Christian values of humility and self-effacement--an annihilation of the self in the divine. On the other hand, they created a discourse that allowed one to embrace the modern idea of an autonomous self: only by speaking from personal experience could a convert testify to the power of God. "Despite protests to the contrary," Payne writes, "the central character of any conversion account, spiritual diary, or spiritual autobiography was the convert, not God." Using the theology of Jonathan Edwards as a key example, Payne shows how Puritan piety encouraged the development of autobiographical spiritual narratives. He goes on to explain the ways in which the discourse of conversion functioned apart from the control of the church and marked the growth of evangelicalism into "a discursive community." Finally, he considers how the language of conversion functioned as a "rhetorical space" in which believers situated themselves individually within sacred space and time before turning back to society with a renewed regard for others. Drawing throughout on the insights of such theorists as Michel Foucault and Victor Turner, Payne's penetrating analysis reveals the early conversion accounts as mythic texts through which the modern self emerged. The Author: Rodger M. Payne is associate professor of religious studies at Louisiana State University. He is editor-in-chief of The Journal of Southern Religion, an electronic publication available on the World Wide Web.
Margaret Meuse Clay, who barely escaped a public whipping in the 1760s for preaching without a license; "Old Elizabeth," an ex-slave who courageously traveled to the South to preach against slavery in the early nineteenth century; Harriet Livermore, who spoke in front of Congress four times between 1827 and 1844--these are just a few of the extraordinary women profiled in this, the first comprehensive history of female preaching in early America. Drawing on a wide range of sources, Catherine Brekus examines the lives of more than a hundred female preachers--both white and African American--who crisscrossed the country between 1740 and 1845. Outspoken, visionary, and sometimes contentious, these women stepped into the pulpit long before twentieth-century battles over female ordination began. They were charismatic, popular preachers, who spoke to hundreds and even thousands of people at camp and revival meetings, and yet with but a few notable exceptions--such as Sojourner Truth--these women have essentially vanished from our history. Recovering their stories, Brekus shows, forces us to rethink many of our common assumptions about eighteenth- and nineteenth-century American culture.
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The foreign missionary movement of the early 19th century grew out of the efforts of churches in New England to deal with the changes then taking place in society. The erosion of traditional institutional structures and social values plus the rise of Unitarianism threatened the destruction of the traditional faith. Mr. Andrew holds that the Congregational clergy used foreign missions not only to implant New England culture in heathen lands but also to awaken a sense of community at home.
The apprentice system in colonial America began as a way for young men to learn valuable trade skills from experienced artisans and mechanics and soon flourished into a fascinating and essential social institution. Benjamin Franklin got his start in life as an apprentice, as did Mark Twain, Horace Greeley, William Dean Howells, William Lloyd Garrison, and many other famous Americans. But the Industrial Revolution brought with it radical changes in the lives of craft apprentices. In this book, W. J. Rorabaugh has woven an intriguing collection of case histories, gleaned from numerous letters, diaries, and memoirs, into a narrative that examines the varied experiences of individual apprentices and documents the massive changes wrought by the Industrial Revolution.
For the People offers a new interpretation of populist political movements from the Revolution to the eve of the Civil War and roots them in the disconnect between the theory of rule by the people and the reality of rule by elected representatives. Ron Formisano seeks to rescue populist movements from the distortions of contemporary opponents as well as the misunderstandings of later historians. From the Anti-Federalists to the Know-Nothings, Formisano traces the movements chronologically, contextualizing them and demonstrating the progression of ideas and movements. Although American populist movements have typically been categorized as either progressive or reactionary, left-leaning or right-leaning, Formisano argues that most populist movements exhibit liberal and illiberal tendencies simultaneously. Gendered notions of "manhood" are an enduring feature, yet women have been intimately involved in nearly every populist insurgency. By considering these movements together, Formisano identifies commonalities that belie the pattern of historical polarization and bring populist movements from the margins to the core of American history.