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This book provides a fresh, in-depth examination of the Revival of 1857-58, a widespread religious awakening most famous for urban prayer meetings in major metropolitan centers across the United States. Often mentioned in religious history texts and articles but overshadowed by scholarly attention to the first and second "Great Awakenings," the revival has lacked a critical, book-length analysis. This study will help to fill this gap and to place the event within the context of Protestant revival traditions in America. The Revival of 1857-58 was a multifaceted religious movement that Long suggests may have been the closest thing to a truly national revival in American history. The awakening marked the coming together of formalist and populist evangelical groups, particularly in urban areas, and helped to create the beginnings of a transdenominational religious identity among middle-class American evangelicals. Long explores the revival from various angles, emphasizing the importance of historiography and examining the way Calvinist clergy and the editors of the daily press canonized particular versions of the revival story, most notably its role in the history of great awakenings and its character as a masculine "businessmen's revival." She gives attention to grassroots perspectives on the awakening and also pursues wider social and cultural questions, including whether the revival actually affected evangelical involvement in social reform. The book combines insights from contemporary scholarship concerning revivals, women's history, and nineteenth-century mass print with extensive primary source research. The result is a clearly written study that blends careful description with nuanced analysis.
This study recreates the intellectual climate and transatlantic setting of turn-of-the-century American reform. It examines the influence and meaning of German social thought and reform in the American Reform Movement prior to World War I. The American Progressives used the German theories in order to develop and establish new concepts of reform and to base democracy on principles other than possessive individualism, utilitarian ethics, and market ideology that liberalism held in stock. However, due to the war these reforms lost their radical character. In the end, the progressive quest for a broader sphere of public control, participatory models of reform, and social ethics yielded to the liberal model of regulation, business co-operation, and administrative efficiency, and to the moralistic agenda of prohibition and immigration control. "Axel R. Sch�fer's fine study of what American progressives learned from their German counterparts adds to the growing literature illuminating the cosmopolitan breadth and ideological daring of turn-of-the-century reform. [�] It is a testament to the argumentative force of this insightful work that it so clarifies and deepens the vital debate over the progressive legacy in our new Gilded Age." The Journal of American History "Sch�fer did not intend to offer an exhaustive treatment; instead, he wished to show that part of progressive thought was not merely home grown, ,a relection of narrow, moralistic Protestantism� (220), but had some German roots, too. This he did well, and readers may mine his chapters for other insights�" German Studies Review "Axel R. Sch�fers kenntnisreiche, methodisch reflektierte und quellenges�ttigte Untersuchung legt die bis vor kurzem nur wenig beachteten transatlantischen Bezuege der ,progressiven Bewegung� an der Wende vom 19. zum 20. Jahrhundert frei und bettet dieses, als ,sehr amerikanisch� geltende Reformph�nomen st�rker in seinen weltlichen Gesamtzusammenhang ein. Sch�fer wird daher nicht nur von Amerikaspezialisten mit Gewinn gelesen werden, sondern auch von Historikern, die sich mit interkulturellen Austauschprozessen besch�ftigen." Das Historisch-Politische Buch "Selten jedenfalls ist die Krise des Progressivism im Ersten Weltkrieg so klar analysiert worden wie hier�" Historische Zeitschrift "Anachronismen vermeidend und mit gro�er F�higkeit zur Empathie zeichnet Sch�fer die Motive und Vorstellungswelten der Akteure nach, ohne sie von vornherein zu verurteilen. Auf diese Weise gelingt ihm eine sehr differenzierte Darstellung�" Neue Politische Literatur.
The five-volume Oxford History of Dissenting Protestant Traditions series is governed by a motif of migration ('out-of-England'). It first traces organized church traditions that arose in England as Dissenters distanced themselves from a state church defined by diocesan episcopacy, the Book of Common Prayer, the Thirty-Nine Articles, and royal supremacy, but then follows those traditions as they spread beyond England -and also traces newer traditions that emerged downstream in other parts of the world from earlier forms of Dissent. Secondly, it does the same for the doctrines, church practices, stances toward state and society, attitudes toward Scripture, and characteristic patterns of organization that also originated in earlier English Dissent, but that have often defined a trajectory of influence independent ecclesiastical organizations. The Oxford History of Protestant Dissenting Traditions, Volume III considers the Dissenting traditions of the United Kingdom, the British Empire, and the United States in the nineteenth century. It provides an overview of the historiography on Dissent while making the case for seeing Dissenters in different Anglophone connections as interconnected and conscious of their genealogical connections. The nineteenth century saw the creation of a vast Anglo-world which also brought Anglophone Dissent to its apogee. Featuring contributions from a team of leading scholars, the volume illustrates that in most parts of the world the later nineteenth century was marked by a growing enthusiasm for the moral and educational activism of the state which plays against the idea of Dissent as a static, purely negative identity. This collection shows that Dissent was a political and constitutional identity, which was often only strong where a dominant Church of England existed to dissent against.
In a sweeping reconsideration of the relation between religion and modernity, Jose Casanova surveys the roles that religions may play in the public sphere of modern societies. During the 1980s, religious traditions around the world, from Islamic fundamentalism to Catholic liberation theology, began making their way, often forcefully, out of the private sphere and into public life, causing the "deprivatization" of religion in contemporary life. No longer content merely to administer pastoral care to individual souls, religious institutions are challenging dominant political and social forces, raising questions about the claims of entities such as nations and markets to be "value neutral", and straining the traditional connections of private and public morality. Casanova looks at five cases from two religious traditions (Catholicism and Protestantism) in four countries (Spain, Poland, Brazil, and the United States). These cases challenge postwar—and indeed post-Enlightenment—assumptions about the role of modernity and secularization in religious movements throughout the world. This book expands our understanding of the increasingly significant role religion plays in the ongoing construction of the modern world.
In The Lost Soul of American Protestantism, D. G. Hart examines the historical origins of the idea that faith must be socially useful in order to be valuable. Through specific episodes in Presbyterian, Lutheran, and Reformed history, Hart presents a neglected form of Protestantism—confessionalism—as an alternative to prevailing religious theory. He explains that, unlike evangelical and mainline Protestants who emphasize faith's role in solving social and personal problems, confessional Protestants locate Christianity's significance in the creeds, ministry, and rituals of the church. Although critics have accused confessionalism of encouraging social apathy, Hart deftly argues that this form of Protestantism has much to contribute to current discussions on the role of religion in American public life, since confessionalism refuses to confuse the well-being of the nation with that of the church. The history of confessional Protestantism suggests that contrary to the legacy of revivalism, faith may be most vital and influential when less directly relevant to everyday problems, whether personal or social. Clear and engaging, D. G. Hart's groundbreaking study is essential reading for everyone exploring the intersection of religion and daily life.
Global Pentecostalism is a twenty-first century phenomenon. Yet in North America, where the movement was born, it has stalled. Courey uncovers the cause of this plateau in the triumphalism that is characteristic of both North American Protestantism and Pentecostalism. Through the identification of parallels between Martin Luther and contemporary Pentecostals, Courey detects in Luther's Theology of the Cross a potent remedy for this tension. Utilising this insight, Courey reflects on other faith traditions, and provides a counterpoint to the triumphalism that inhibits the development of Pentecostalism in North America and around the world. This work comprises of three parts. The first is historical, charting the antecedents and development of Pentecostal triumphalism. The second is an experiment in historical theology, seeking basic resonances between Luther and early Pentecostals, and examining the Theology of the Cross as a means of probing Pentecostalism. The final section is an effort in constructive theology, applying the theologia crucis to some of the central aspects of Pentecostalism.