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American Aurora explores the impact of climate change on early modern radical religious groups during the height of the Little Ice Age in the seventeenth century. Focusing on the life and legacy of Johannes Kelpius (1667-1707), an enormously influential but comprehensively misunderstood theologian who settled outside of Philadelphia from 1604 to 1707, Timothy Grieve-Carlson explores the Hermetic and alchemical dimensions of Kelpius's Christianity before turning to his legacy in American religion and literature. This engaging analysis showcases Kelpius's forgotten theological intricacies, spiritual revelations, and cosmic observations, illuminating the complexity and foresight of an important colonial mystic. As radical Protestants during Kelpius's lifetime struggled to understand their changing climate and a seemingly eschatological cosmos, esoteric texts became crucial sources of meaning. Grieve-Carlson presents original translations of Kelpius's university writings, which have never been published in English, along with analyses and translations of other important sources from the period in German and Latin. Ultimately, American Aurora points toward a time and place when climate change caused an eruption of esoteric thought and practice-and how this moment has been largely forgotten.
Heinrich Zimmermann, son of Christian Zimmerman, was born in 1536 in Wattenwil, Bern, Switzerland. He married Elsa Kislig and they had two children. Traces descendants in Switzerland to Christian Zimmerman in the ninth generation. Christian was born 26 October 1791 in Wattenwil. He married Anna Megert 6 October 1815 and they had eleven children. They emigrated and settled in Missouri. Christian died in 1867 in Amazonia, Missouri. Descendants and relatives lived mainly in Missouri and Kansas. Includes Schreier, Schrier, Frisinger, Kubach, Ordnung, Schindler, Wiedmer, Schneider, Schenk and related families.
Johann Georg Gumpp (1709-1792) emigrated in 1732 from Germany to Philadelphia, settled in Lancaster County, Pennsylvania, and married twice (once in Germany). Descendants (who chiefly spelled the surname Gump) lived in Pennsylvania, Ohio, Indiana, Kentucky and elsewhere.
In 1974 nearly 3,000 evangelicals from 150 nations met at the Lausanne Congress on World Evangelization. Amidst this cosmopolitan setting - and in front of the most important white evangelical leaders of the United States - members of the Latin American Theological Fraternity spoke out against the American Church. Fiery speeches by Ecuadorian René Padilla and Peruvian Samuel Escobar revealed a global weariness with what they described as an American style of coldly efficient mission wedded to myopic, right-leaning politics. Their bold critiques electrified Christians from around the world. The dramatic growth of Christianity around the world in the last century has shifted the balance of power within the faith away from the traditional strongholds of Europe and the United States to the Global South. To be sure, Western missionaries have carried religion abroad, but the line of influence has often run the other way. David R. Swartz demonstrates that evangelicals in the Global South spoke frankly to American evangelicals on matters of race, imperialism, theology, sexuality, and social justice. From the left, they have pushed for racial egalitarianism, ecumenism, and more substantial development efforts. From the right, they have advocated for a conservative sexual ethic. They forced American Christians to think more critically about their own assumptions. The United States is just one node of a sprawling global network that includes Korea, India, Switzerland, the Philippines, Guatemala, Uganda, and Thailand. Telling stories of the diverse array of evangelicals around the world, Swartz shows that evangelical networks don't only extend outward, but back home from the ends of the earth.
Vols. 28-30 accompanied by separately published parts with title: Indices and necrology.
"This book is a companion volume to Biographical books, 1950-1980, completing a comprehensive one hundred and five year bibliography of biographical and autobiographical works published or distributed in the United States"--Preface.
Grace believed she went from losing it all to having it all. In a desperate attempt to put her life back together, Grace, divorced and jobless, leaves Tucson to return to Chicago-a place she never planned to call home again. She also never planned to fall for Benjamin Hayward. Drawn into the fairytale existence of his power and wealth, Grace is unable to see what her family and friends see, and ignores the warning signs of Dr. Benjamin Hayward's dark side. Benjamin's secrets-the death of his mentally ill wife and the disappearance of his daughter-push Grace into an abyss deeper than the one that brought her home in the first place, and she risks losing even more. Pieces of Grace is a complicated story of relationships confused by undercurrents of mental illness. Readers find themselves hoping family and friends can carry Grace through her most difficult moments.
Newly arrived in New York in 1882 from Tsarist Russia, the sixteen-year-old Bernard Weinstein discovered an America in which unionism, socialism, and anarchism were very much in the air. He found a home in the tenements of New York and for the next fifty years he devoted his life to the struggles of fellow Jewish workers. The Jewish Unions in America blends memoir and history to chronicle this time. It describes how Weinstein led countless strikes, held the unions together in the face of retaliation from the bosses, investigated sweatshops and factories with the aid of reformers, and faced down schisms by various factions, including Anarchists and Communists. He co-founded the United Hebrew Trades and wrote speeches, articles and books advancing the cause of the labor movement. From the pages of this book emerges a vivid picture of workers’ organizations at the beginning of the twentieth century and a capitalist system that bred exploitation, poverty, and inequality. Although workers’ rights have made great progress in the decades since, Weinstein’s descriptions of workers with jobs pitted against those without, and American workers against workers abroad, still carry echoes today. The Jewish Unions in America is a testament to the struggles of working people a hundred years ago. But it is also a reminder that workers must still battle to live decent lives in the free market. For the first time, Maurice Wolfthal’s readable translation makes Weinstein’s Yiddish text available to English readers. It is essential reading for students and scholars of labor history, Jewish history, and the history of American immigration.