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This paradigm-breaking book dares to rethink the whole of the '60s experience, not from a political or sociological viewpoint but from an historical/theological perspective. Camille Paglia wrote that 'the spiritual history of the sixties has yet to be written.' This is that book. The book's chapters each correspond to a line in Emily Dickinson's poem 'Finding is the first act.' The parallel to Dickinson's experience in the psychic wilderness demonstrates just how much the experience of the '60s was part of an ongoing American story not an aberration. Though it seems contradictory, this book argues for an appreciation of the three '60s: 1960s, 1860s, 1660s, each a chapter of the religious core of the American story.
This paradigm-breaking book dares to rethink the whole of the '60s experience, not from a political or sociological but from an historical/theological perspective. Camille Paglia wrote that "the spiritual history of the sixties has yet to be written." This is that book.
On first publication in the 1960s, "Honest to God" did more than instigate a passionate debate about the nature of Christian belief in a secular revolution. It epitomised the revolutionary mood of the era and articulated the anxieties of a generation.
The Civil Rights Movement. The Cuban Missile Crisis. The assassination of a president and a senator, both from the same family. Praise turns into protest; hope into disenchantment, as democracy's new day goes up in flames. The 1960's was an era born in hope and ends in deep conflict. During this era, Reinhold Niebuhr, once dubbed "America's theologian," retires from Union Seminary in New York. Though little has been published about him in this decade, much of Niebuhr's life and work are as much shaped and transformed by this era as his work shapes and transforms the discourse in theology, ethics, and the politics of the age. Ronald H. Stone, a former student-turned-colleague of Niebuhr, brilliantly introduces readers to the Niebuhr of the 1960's. In his analysis of Niebuhr, he shows a theologian whose work sometimes turns less theological and becomes more secular in his writing with a view toward speaking to a less religious, more secular world around him. Stone's delightful book introduces readers to never-before seen letters between the author and Reinhold and Ursula Niebuhr, Stone points the way for theologians, ethicists, politicians, and those otherwise seeking justice and peace into the conflicted world today.
For many people, the '60s were a period of reawakening. The political and cultural upheavals of the time had a tremendous effect on the spiritual lives of Americans, and American religion in its various forms and incarnations has not been the same since. Ellwood pulls together the changes that occurred in organized and disorganized religions during this turbulent decade.
The 1960s were a time of explosive religious change. In the Christian churches it was a time of innovation, from the 'new theology' and 'new morality' of Bishop Robinson to the evangelicalism of the Charismatic Movement, and of charismatic leaders, such as Pope John XXIII and Martin Luther King. But it was also a time of rapid social and cultural change when Christianity faced challenges from Eastern religions, from Marxism and feminism, and above all from new 'affluent' lifestyles. Hugh McLeod tells in detail, using oral history, how these movements and conflicts were experienced in England, but because the Sixties were an international phenomenon he also looks at other countries, especially the USA and France. McLeod explains what happened to religion in the 1960s, why it happened, and how the events of that decade shaped the rest of the 20th century.
In Proverbs 30:4, Agur, the gatherer of wisdom, believed to be Solomon, asked: "Who ascend-ed into heaven, or descended? Who gathered the wind in his fists? Who bound the waters in a gar-ment? Who established all the ends of the earth? What is his name, and what is his son's name, if you can tell?" And so the search begins. This book takes the reader into a journey of discovering the es-sence of God in scripture that we might relationally know Him. We'll peel back centuries of "doctrine" that has concealed the true identity of our Father and His Messiah, "That they may know that Thou alone, whose name is the LORD, art the Most High over all the earth." "This shall be written for the generation to come: and the people which shall be created shall praise Yahweh." Psalms 102:18 Amen.
The bestselling author of The Holy Longing provides an inspiring message of hope and perseverance for all of us struggling with our faith in tumultuous times The last few decades have rapidly birthed a modern world that would have been unrecognizable fifty years ago. As long-held beliefs on love, faith, and God are challenged by the aggregate of changes that have overhauled our world, many of us are left feeling confused and uncertain while old norms are challenged and redefined at breakneck speed. In Wrestling with God, Ronald Rolheiser offers a steady and inspiring voice to help us avow and understand our faith in a world where nothing seems solid or permanent. Drawing from his own life experience, as well as a storehouse of literary, psychological, and theological insights, the beloved author of Sacred Fire examines the fears and doubts that challenge us. It is in these struggles to find meaning, that Rolheiser lays out a path for faith in a world struggling to find faith, but perhaps more important, he helps us find our own rhythm within which to walk that path.
The development of the modern Yale Law School is deeply intertwined with the story of a group of students in the 1960s who worked to unlock democratic visions of law and social change that they associated with Yale's past and with the social climate in which they lived. During a charged moment in the history of the United States, activists challenged senior professors, and the resulting clash pitted young against old in a very human story. By demanding changes in admissions, curriculum, grading, and law practice, Laura Kalman argues, these students transformed Yale Law School and the future of American legal education. Inspired by Yale's legal realists of the 1930s, Yale law students between 1967 and 1970 spawned a movement that celebrated participatory democracy, black power, feminism, and the counterculture. After these students left, the repercussions hobbled the school for years. Senior law professors decided against retaining six junior scholars who had witnessed their conflict with the students in the early 1970s, shifted the school's academic focus from sociology to economics, and steered clear of critical legal studies. Ironically, explains Kalman, students of the 1960s helped to create a culture of timidity until an imaginative dean in the 1980s tapped into and domesticated the spirit of the sixties, helping to make Yale's current celebrity possible.