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History is indeed a mystery. Even the Bible refers to history this way. Differing interpretations of historical events abound as the past is subjected to scrutiny by archeologists, anthropologists, theologians, educators, historians, politicians, authors and film directors, not to mention each of us as individuals. All of this contributes to the mystery already inherent in the events. But...once we know what to look for in the pages of history, it's a different story. For those who find history confusing, How to Interpret History is offered as relief. This handbook offers a biblical framework of revealed and intended principles for interpreting history. It seeks to answer the common criticism that we often cannot see the forest for the many trees. Furthermore, the principles offered here will help the reader interpret the economic, political and cultural globalization that is occurring before our very eyes. So much of the typical storyline of history seems far removed and totally unrelated to that of the Bible. Does this mean there is no connection? Is the Bible storyline irrelevant? Do we really believe God is providentially involved in human affairs? Is God in control of the events that are happening in the world? Are His purposes discoverable? Are we sure God, the Creator of all things, intends for us to unravel the tapestry of history? If so, what tools do we have to discover the answers to these questions? This handbook seeks to show the inseparable nature of interpretation and definition of history, provide common viewpoints to the historical record, identify power groups, discuss the will and purpose of God in history, explore five biblical principles for interpreting history, and offer four essentials to good government demonstrated in history. You will find this reading experience to be a doorway to understanding history, modern politics, nation making, and the Bible. Enjoy the adventure of discovery within these pages.
An exploration of day-to-day urban life in colonial America. The American city was an integral part of the colonial experience. Although the five largest cities in colonial America--Philadelphia, New York, Boston, Charles Town, and Newport--held less than ten percent of the American popularion on the eve of the American Revolution, they were particularly significant for a people who resided mostly in rural areas, and wilderness. These cities and other urban hubs contained and preserved the European traditions, habits, customs, and institutions from which their residents had emerged. They were also centers of commerce, transportation, and communication; held seats of colonial government; and were conduits for the transfer of Old World cultures. With a focus on the five largest cities but also including life in smaller urban centers, Krawczynski's nuanced treatment will fill a significant gap on the reference shelves and serve as an essential source for students of American history, sociology, and culture. In-depth, thematic chapters explore many aspects of urban life in colonial America, including working conditions for men, women, children, free blacks, and slaves as well as strikes and labor issues; the class hierarchy and its purpose in urban society; childbirth, courtship, family, and death; housing styles and urban diet; and the threat of disease and the growth of poverty.
Conversion narratives were one of the earliest forms of public expression for American women writers, sanctioned—and indeed welcomed—for their personal, first-hand testimonies about seasons of religious grace. Two eighteenth-century women, Sarah Pierpont Edwards and Sarah Prince Gill, wrote conversion narratives of remarkable craft and insight. These pieces, collected for the first time in The Silent and Soft Communion, represent two generations of Calvinist evangelism, addressing the social implications of spiritual regeneration and presenting full, fascinating accounts of Calvinist religious life.Sarah Pierpont Edwards is best known as the wife of Jonathan Edwards, one of the most renowned theologians in eighteenth-century New England. Asked by her husband to “draw up an exact statement” of her rebirth in Christ, she complied, creating in 1742 a work that was of considerable interest to both her husband’s constituency and now to modern scholars. A rich and revealing document, her narrative expresses her immense joy in the presence of God and the intimacy of her relationship with God. Both a private and public statement, her testimony is remarkable for its position on the social imperative of spiritual regeneration and speaks to the social and political issues facing her Northampton community.The companion conversion narrative by Sarah Prince Gill, never before published, offers the perspective of the next generation of Calvinist women, whose religious orientation was inflected by Enlightenment values. Gill, an educated Bostonian and close friend of the Edwards family, documents in her 1742 narrative the dramatic story of her struggle for spiritual enlightenment. A private document, Gill’s journal offers a striking contrast to Edwards’s more public writings.Featuring scholarly annotations and an extensive introductory essay, The Silent and Soft Communion is an invaluable historical and theological resource.
Harvard historian and New Yorker staff writer Jill Lepore investigates American origin stories -- from John Smith's account of the founding of Jamestown in 1607 to Barack Obama's 2009 inaugural address -- to show how American democracy is bound up with the history of print.
Old age is a time of losses- permanent, cumulative and irreversible. These losses include our loss of work in retirement, the eclipse of our past, our biological decline, dependency resulting from such decline, the foreshortening of our future, the abandonment of belief in our own improvement and our society’s progress, and, of course, our death. This book views these losses as part of an elegy of old age. Elegy is a poetic or prose mourning of loss. Sadness and other emotions result. With elegiac understanding we detach ourselves from these losses to seek and find consolation. This book is concerned with achieving intellectual detachment through meditative reflection with the help of reading and appreciating the classics. The final stage of the old age elegy- consolation can be found, at least in part, within the classics-“the garlands of repose”. The classics are broadly defined by Matthew Arnold as: “the best that [has} been thought and said: { or found in the fine arts}. To benefit from the classis requires a life-long liberal education. This education begins with an introduction to the classics in youth, makes use of them during our adult lives, and supplies their conclusion for old age meditation. Such significant works enable us to place the losses we suffer within an intellectual framework of perennial ideas. It is by means of such an intellectual framework that we secure consolation in old age. Classic works familiarize us deeply with the losses and emotions we endure-suggest substitutes for the goods of the life we have lost in old age, offer opportunities of catharsis for the sadness we experience and help us transform ourselves in old age. Classics help us see old age and its losses as part of a complete life which hold a unique value of its own, while remaining part of larger nature processes, history and intellectual traditions.