A.G. Noorani (ed.)
- Published in print:
- 2004
- Published Online:
- October 2012
- ISBN:
- 9780195670561
- eISBN:
- 9780199080618
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195670561.001.0001
- Subject:
- History, Indian History
This book presents important documents recording the reactions of Muslims in the aftermath of the Independence and Partition of India, and in the subsequent fifty years. Besides key political ...
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This book presents important documents recording the reactions of Muslims in the aftermath of the Independence and Partition of India, and in the subsequent fifty years. Besides key political developments, documents on topics such as Hindu revivalism and Muslim responses, the Babri Masjid question, the Supreme Court’s ruling on the Shah Bano case, Rajiv Gandhi’s discussions with Muslim leaders and the issue of personal laws, provide insights into Muslim participation in post-Independence polity and society. This book will interest scholars and students of modern Indian history and politics, journalists, and general readers.Less
This book presents important documents recording the reactions of Muslims in the aftermath of the Independence and Partition of India, and in the subsequent fifty years. Besides key political developments, documents on topics such as Hindu revivalism and Muslim responses, the Babri Masjid question, the Supreme Court’s ruling on the Shah Bano case, Rajiv Gandhi’s discussions with Muslim leaders and the issue of personal laws, provide insights into Muslim participation in post-Independence polity and society. This book will interest scholars and students of modern Indian history and politics, journalists, and general readers.
Amy Plantinga Pauw
- Published in print:
- 2010
- Published Online:
- May 2010
- ISBN:
- 9780195390971
- eISBN:
- 9780199777099
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195390971.003.0004
- Subject:
- Religion, History of Christianity, Church History
Calvin’s ecclesiology is a site of creative theological construction, drawing together the insights of the gathered church of the radical Reformation and the Catholic notion of the church as a ...
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Calvin’s ecclesiology is a site of creative theological construction, drawing together the insights of the gathered church of the radical Reformation and the Catholic notion of the church as a sacrament of grace. Calvin’s pastoral practice acknowledged the peccability of the church while energetically pursuing visible holiness. He argued for particular reforms but also believed that the building up of the church is God’s work: the church for Calvin is at once a community of gift and a community of argument. Edwards inherited the theological tensions and the dynamism of Calvin’s ecclesiology, and his own pastorate provided ample opportunities for ecclesial reflection. This chapter compares Calvin’s arguments against requiring ministerial celibacy with Edwards’s arguments in support of revivals, making clear that both saw the central pastoral task not as the maintenance of a historic tradition but as the prayerful, communal discernment of the present form of ecclesial faithfulness.Less
Calvin’s ecclesiology is a site of creative theological construction, drawing together the insights of the gathered church of the radical Reformation and the Catholic notion of the church as a sacrament of grace. Calvin’s pastoral practice acknowledged the peccability of the church while energetically pursuing visible holiness. He argued for particular reforms but also believed that the building up of the church is God’s work: the church for Calvin is at once a community of gift and a community of argument. Edwards inherited the theological tensions and the dynamism of Calvin’s ecclesiology, and his own pastorate provided ample opportunities for ecclesial reflection. This chapter compares Calvin’s arguments against requiring ministerial celibacy with Edwards’s arguments in support of revivals, making clear that both saw the central pastoral task not as the maintenance of a historic tradition but as the prayerful, communal discernment of the present form of ecclesial faithfulness.
Ogbu Kalu
- Published in print:
- 2008
- Published Online:
- May 2008
- ISBN:
- 9780195340006
- eISBN:
- 9780199867073
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195340006.003.0007
- Subject:
- Religion, World Religions
This chapter examines charismatic flares in Africa during the 1970s. This period witnessed a sudden surge in influence of young puritan preachers in Africa. This signified a new cycle of revivalism ...
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This chapter examines charismatic flares in Africa during the 1970s. This period witnessed a sudden surge in influence of young puritan preachers in Africa. This signified a new cycle of revivalism that swept through the continent in the post-independence period, and they brought with them a religious tradition whose face has changed drastically in every decade since and whose full import is still in the making. This is illustrated in this chapter with two brief sketches of the rise of charismatic movements in western and eastern Africa (Nigeria, Kenya, Uganda, and Tanzania) between the years 1966-86. It is argued that this form of pneumatic response to the gospel bore deep resonance to the earlier phases as a “setting work” of missionary preaching; a recovery of the old evangelical spirit that had catalyzed mission; a seepage to the surface of the type of charismatic Christianity that appealed to Africans; and the new missionary opportunities unleashed by the process of decolonization. The case studies show that an indigenous missionary impulse has been central in African Christianity and that the quest for African identity in religious power has taken different routes.Less
This chapter examines charismatic flares in Africa during the 1970s. This period witnessed a sudden surge in influence of young puritan preachers in Africa. This signified a new cycle of revivalism that swept through the continent in the post-independence period, and they brought with them a religious tradition whose face has changed drastically in every decade since and whose full import is still in the making. This is illustrated in this chapter with two brief sketches of the rise of charismatic movements in western and eastern Africa (Nigeria, Kenya, Uganda, and Tanzania) between the years 1966-86. It is argued that this form of pneumatic response to the gospel bore deep resonance to the earlier phases as a “setting work” of missionary preaching; a recovery of the old evangelical spirit that had catalyzed mission; a seepage to the surface of the type of charismatic Christianity that appealed to Africans; and the new missionary opportunities unleashed by the process of decolonization. The case studies show that an indigenous missionary impulse has been central in African Christianity and that the quest for African identity in religious power has taken different routes.
Keith Robbins
- Published in print:
- 2008
- Published Online:
- September 2008
- ISBN:
- 9780198263715
- eISBN:
- 9780191714283
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198263715.003.0006
- Subject:
- Religion, History of Christianity, Church History
The chapter begins by considering the advent of the American evangelist Billy Graham and crusading revivalism, its success and failures. It then considers ecclesiastical decolonization — the impact ...
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The chapter begins by considering the advent of the American evangelist Billy Graham and crusading revivalism, its success and failures. It then considers ecclesiastical decolonization — the impact of the end of the British Empire on the Anglican Communion in particular — and the different ways in which the churches reacted to the possibility of European integration. That in turn was bound up with the continuing Cold War and the role of the World Council of Churches. The chapter then turns to religious/political tensions within Ireland and the reviving nationalism within Britain (and church involvement). The impact of Vatican II in Britain and Ireland was significant, both on Catholics and on ecumenical relations. Church unity was high on the agenda. New bible translations and liturgies appeared, new theologies were written, but new economic prosperity and social liberalism often left churches mystified.Less
The chapter begins by considering the advent of the American evangelist Billy Graham and crusading revivalism, its success and failures. It then considers ecclesiastical decolonization — the impact of the end of the British Empire on the Anglican Communion in particular — and the different ways in which the churches reacted to the possibility of European integration. That in turn was bound up with the continuing Cold War and the role of the World Council of Churches. The chapter then turns to religious/political tensions within Ireland and the reviving nationalism within Britain (and church involvement). The impact of Vatican II in Britain and Ireland was significant, both on Catholics and on ecumenical relations. Church unity was high on the agenda. New bible translations and liturgies appeared, new theologies were written, but new economic prosperity and social liberalism often left churches mystified.
Jason C. Bivins
- Published in print:
- 2008
- Published Online:
- September 2008
- ISBN:
- 9780195340815
- eISBN:
- 9780199867158
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195340815.003.0002
- Subject:
- Religion, Religion and Society
This chapter establishes four contextual factors shaping the Religion of Fear: the history of evangelicalism, political fear, American Christian demonology, and the evangelical mediascape. By ...
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This chapter establishes four contextual factors shaping the Religion of Fear: the history of evangelicalism, political fear, American Christian demonology, and the evangelical mediascape. By situating the Religion of Fear historically and comparing it with both political fear and earlier forms of demonology, this chapter reveals its specific contours. The chapter examines the fearful qualities of religion. It then describes the emergence of evangelicalism within a cluster of concerns to establish religious identity against fearful Others. This chapter next describes the way in which elements of horror and the Gothic resonate with religious strategies of alterity. The chapter concludes by describing the evangelical culture industry, which is part of the work on religious identities.Less
This chapter establishes four contextual factors shaping the Religion of Fear: the history of evangelicalism, political fear, American Christian demonology, and the evangelical mediascape. By situating the Religion of Fear historically and comparing it with both political fear and earlier forms of demonology, this chapter reveals its specific contours. The chapter examines the fearful qualities of religion. It then describes the emergence of evangelicalism within a cluster of concerns to establish religious identity against fearful Others. This chapter next describes the way in which elements of horror and the Gothic resonate with religious strategies of alterity. The chapter concludes by describing the evangelical culture industry, which is part of the work on religious identities.
Jeanne Halgren Kilde
- Published in print:
- 2002
- Published Online:
- November 2003
- ISBN:
- 9780195143416
- eISBN:
- 9780199834372
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195143418.003.0002
- Subject:
- Religion, History of Christianity
Examines the impact of early nineteenth‐century revivalism on church space and argues that the progenitors of the late nineteenth‐century auditorium churches were the theater‐like buildings used ...
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Examines the impact of early nineteenth‐century revivalism on church space and argues that the progenitors of the late nineteenth‐century auditorium churches were the theater‐like buildings used during the urban revivals of the Presbyterian Free Church Movement in New York City. The Chatham Street Chapel and the Broadway Tabernacle, used by the renowned preacher, Charles Grandison Finney, proved highly facilitative of the antiformalism that dominated revivalist worship and the New Measures revival techniques that Finney employed. The acoustics, unobstructed sightliness, and large pulpit stages in these buildings focused audience attention and aided dramatic preaching performances. Frequently leased for many types of meetings, these religious spaces created a new type of heterogeneous public space, which, at times, was strongly contested.Less
Examines the impact of early nineteenth‐century revivalism on church space and argues that the progenitors of the late nineteenth‐century auditorium churches were the theater‐like buildings used during the urban revivals of the Presbyterian Free Church Movement in New York City. The Chatham Street Chapel and the Broadway Tabernacle, used by the renowned preacher, Charles Grandison Finney, proved highly facilitative of the antiformalism that dominated revivalist worship and the New Measures revival techniques that Finney employed. The acoustics, unobstructed sightliness, and large pulpit stages in these buildings focused audience attention and aided dramatic preaching performances. Frequently leased for many types of meetings, these religious spaces created a new type of heterogeneous public space, which, at times, was strongly contested.
Margaret Lamberts Bendroth
- Published in print:
- 2005
- Published Online:
- July 2005
- ISBN:
- 9780195173901
- eISBN:
- 9780199835577
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195173902.001.0001
- Subject:
- Religion, History of Christianity
Surveying the social, geographical, and political context of late 19th and early 20th century Boston, Bendroth offers a new perspective on the rise of American fundamentalism. Her approach emphasizes ...
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Surveying the social, geographical, and political context of late 19th and early 20th century Boston, Bendroth offers a new perspective on the rise of American fundamentalism. Her approach emphasizes the importance of local events in dividing Protestant liberals from conservative evangelicals, particularly the energizing force of anti-Catholicism in the 1880s and 1890s. Her analysis emphasizes the interaction of leaders and laypeople, with particular attention to the role of women in generating a militant response to perceived Catholic encroachment. Bendroth also looks at urban fundamentalism within its church context, providing demographic and institutional background on the growth of two very different downtown churches. The first, Tremont Temple, was a revivalist Baptist preaching center that steered clear of militant fundamentalism. The second, Park Street Congregational, aimed at preserving Protestant orthodoxy and, in the 1930s and 1940s, became the nucleus of a conservative evangelical movement that eventually encompassed all of New England. Bendroth tracks the gradual disengagement of conservative Protestants from their urban environment by comparing the strategies of three major city-wide revivals, beginning with J. Wilbur Chapman and Billy Sunday in the World War I era, and ending with Billy Graham’s crusade in 1950. Her book depicts fundamentalists not as militant anti-modernists, but as ordinary people struggling to find a consistent rallying point in a city that was both too liberal to accommodate their beliefs and too conservative to contain their entrepreneurial zeal for change.Less
Surveying the social, geographical, and political context of late 19th and early 20th century Boston, Bendroth offers a new perspective on the rise of American fundamentalism. Her approach emphasizes the importance of local events in dividing Protestant liberals from conservative evangelicals, particularly the energizing force of anti-Catholicism in the 1880s and 1890s. Her analysis emphasizes the interaction of leaders and laypeople, with particular attention to the role of women in generating a militant response to perceived Catholic encroachment. Bendroth also looks at urban fundamentalism within its church context, providing demographic and institutional background on the growth of two very different downtown churches. The first, Tremont Temple, was a revivalist Baptist preaching center that steered clear of militant fundamentalism. The second, Park Street Congregational, aimed at preserving Protestant orthodoxy and, in the 1930s and 1940s, became the nucleus of a conservative evangelical movement that eventually encompassed all of New England. Bendroth tracks the gradual disengagement of conservative Protestants from their urban environment by comparing the strategies of three major city-wide revivals, beginning with J. Wilbur Chapman and Billy Sunday in the World War I era, and ending with Billy Graham’s crusade in 1950. Her book depicts fundamentalists not as militant anti-modernists, but as ordinary people struggling to find a consistent rallying point in a city that was both too liberal to accommodate their beliefs and too conservative to contain their entrepreneurial zeal for change.
Amiya P. Sen
- Published in print:
- 2001
- Published Online:
- October 2012
- ISBN:
- 9780195655391
- eISBN:
- 9780199080625
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195655391.001.0001
- Subject:
- Religion, Hinduism
This work is an intensive study of certain facets of social and intellectual life in Bengal between 1872 and 1905, particularly Hindu revivalism. The period under discussion represents significant ...
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This work is an intensive study of certain facets of social and intellectual life in Bengal between 1872 and 1905, particularly Hindu revivalism. The period under discussion represents significant progress in the area of social and religious reform as well as a period which witnessed hostile attitudes towards such reforms. This is probably the first major work concerning the controversy that surrounded the Brahmo Marriage Bill of 1868–72 and the Consent Bill of 1890–92. The major source material for this book comprises contemporary Bengali literature, including essays, newspaper articles and correspondence, novels, short stories, drama and poetry. Though this study purports to be a history of intellectual life in Bengal and the broader intellectual trends and movements, it is largely an examination of certain developments centred in or around Calcutta.Less
This work is an intensive study of certain facets of social and intellectual life in Bengal between 1872 and 1905, particularly Hindu revivalism. The period under discussion represents significant progress in the area of social and religious reform as well as a period which witnessed hostile attitudes towards such reforms. This is probably the first major work concerning the controversy that surrounded the Brahmo Marriage Bill of 1868–72 and the Consent Bill of 1890–92. The major source material for this book comprises contemporary Bengali literature, including essays, newspaper articles and correspondence, novels, short stories, drama and poetry. Though this study purports to be a history of intellectual life in Bengal and the broader intellectual trends and movements, it is largely an examination of certain developments centred in or around Calcutta.
Robert R. Bianchi
- Published in print:
- 2004
- Published Online:
- January 2005
- ISBN:
- 9780195171075
- eISBN:
- 9780199835102
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195171071.003.0003
- Subject:
- Religion, Islam
Modernist Islamic thinkers see the hajj as a treasure house of fluid symbols carrying infinite meanings everyone is free to interpret and reinterpret as they choose. In their view, “reading” the ...
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Modernist Islamic thinkers see the hajj as a treasure house of fluid symbols carrying infinite meanings everyone is free to interpret and reinterpret as they choose. In their view, “reading” the hajj’s inner meanings is similar to reading any sacred text, including the Qur’an–every mortal mind can grasp a fraction of God’s message, but no human authority, no matter how learned and esteemed, can monopolize the discussion or claim the final word. Three writers have produced widely influential reinterpretations portraying the hajj as a powerful agent of social and political reform–Muhammad Iqbal of India, ‘Ali Shari‘ati of Iran, and Mohammed Arkoun of Algeria. Iqbal’s revivalism, Shari‘ati’s rebelliousness, and Arkoun’s humanism have merged into a modernist stream of hajj interpretation that enjoys mass audiences in dozens of languages and nations. Their views are constantly discussed and debated by a cosmopolitan hajj community that is increasingly youthful, female, educated, urban, and non-Middle Eastern.Less
Modernist Islamic thinkers see the hajj as a treasure house of fluid symbols carrying infinite meanings everyone is free to interpret and reinterpret as they choose. In their view, “reading” the hajj’s inner meanings is similar to reading any sacred text, including the Qur’an–every mortal mind can grasp a fraction of God’s message, but no human authority, no matter how learned and esteemed, can monopolize the discussion or claim the final word. Three writers have produced widely influential reinterpretations portraying the hajj as a powerful agent of social and political reform–Muhammad Iqbal of India, ‘Ali Shari‘ati of Iran, and Mohammed Arkoun of Algeria. Iqbal’s revivalism, Shari‘ati’s rebelliousness, and Arkoun’s humanism have merged into a modernist stream of hajj interpretation that enjoys mass audiences in dozens of languages and nations. Their views are constantly discussed and debated by a cosmopolitan hajj community that is increasingly youthful, female, educated, urban, and non-Middle Eastern.
Thomas S. Kidd
- Published in print:
- 2004
- Published Online:
- October 2013
- ISBN:
- 9780300104219
- eISBN:
- 9780300128406
- Item type:
- book
- Publisher:
- Yale University Press
- DOI:
- 10.12987/yale/9780300104219.001.0001
- Subject:
- History, American History: early to 18th Century
During the early eighteenth century, colonial New England witnessed the end of Puritanism and the emergence of a revivalist religious movement that culminated in the evangelical awakenings of the ...
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During the early eighteenth century, colonial New England witnessed the end of Puritanism and the emergence of a revivalist religious movement that culminated in the evangelical awakenings of the 1740s. This book explores the religious history of New England during the period and offers new reasons for this change in cultural identity. After England's Glorious Revolution, New Englanders abandoned their previous hostility toward Britain, viewing it as the chosen leader in the Protestant fight against world Catholicism. They also imagined themselves as part of an international Protestant community and replaced their Puritan beliefs with a revival-centered pan-Protestantism. The book discusses the rise of “the Protestant interest,” and provides a compelling argument about the origins of both eighteenth-century revivalism and the global evangelical movement.Less
During the early eighteenth century, colonial New England witnessed the end of Puritanism and the emergence of a revivalist religious movement that culminated in the evangelical awakenings of the 1740s. This book explores the religious history of New England during the period and offers new reasons for this change in cultural identity. After England's Glorious Revolution, New Englanders abandoned their previous hostility toward Britain, viewing it as the chosen leader in the Protestant fight against world Catholicism. They also imagined themselves as part of an international Protestant community and replaced their Puritan beliefs with a revival-centered pan-Protestantism. The book discusses the rise of “the Protestant interest,” and provides a compelling argument about the origins of both eighteenth-century revivalism and the global evangelical movement.
Daniel Ritchie
- Published in print:
- 2018
- Published Online:
- May 2019
- ISBN:
- 9781786941282
- eISBN:
- 9781789629149
- Item type:
- book
- Publisher:
- Liverpool University Press
- DOI:
- 10.3828/liverpool/9781786941282.001.0001
- Subject:
- History, British and Irish Modern History
This book reconsiders the career of an important, controversial, but neglected figure in this history of Irish Presbyterianism. The Revd Isaac Nelson is mostly remembered for his opposition to the ...
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This book reconsiders the career of an important, controversial, but neglected figure in this history of Irish Presbyterianism. The Revd Isaac Nelson is mostly remembered for his opposition to the evangelical revival of 1859, but this book demonstrates that there was much more to Nelson’s career. Nelson started out as a protégé of Henry Cooke and as an exemplary young evangelical minister. Upon aligning himself with the Belfast Anti-Slavery Society and joining forces with American abolitionists such as Frederick Douglass and William Lloyd Garrison, Nelson emerged as a powerful voice against compromise with slaveholders. One of the central objectives of this book is to show that anti-slavery, especially his involvement with the ‘Send Back the Money’ controversy in the Free Church of Scotland and the debate over fellowship with slaveholders at the Evangelical Alliance, was crucially important to the development of Nelson into one of Irish Presbyterianism’s most controversial figures. His later opposition to the 1859 Revival has often been understood as being indicative of Nelson’s opposition to evangelicalism. This book argues that such a conclusion is mistaken and that Nelson opposed the Revival as a Presbyterian evangelical. His later involvement with the Land League and the Irish Home Rule movement, including his tenure as the Member of Parliament for County Mayo, could be easily dismissed as an entirely discreditable affair. While avoiding romantic nostalgia in relation to Nelson’s nationalism, this book argues that Nelson’s basis for advocating Home Rule was not as peculiar as it might first appear.Less
This book reconsiders the career of an important, controversial, but neglected figure in this history of Irish Presbyterianism. The Revd Isaac Nelson is mostly remembered for his opposition to the evangelical revival of 1859, but this book demonstrates that there was much more to Nelson’s career. Nelson started out as a protégé of Henry Cooke and as an exemplary young evangelical minister. Upon aligning himself with the Belfast Anti-Slavery Society and joining forces with American abolitionists such as Frederick Douglass and William Lloyd Garrison, Nelson emerged as a powerful voice against compromise with slaveholders. One of the central objectives of this book is to show that anti-slavery, especially his involvement with the ‘Send Back the Money’ controversy in the Free Church of Scotland and the debate over fellowship with slaveholders at the Evangelical Alliance, was crucially important to the development of Nelson into one of Irish Presbyterianism’s most controversial figures. His later opposition to the 1859 Revival has often been understood as being indicative of Nelson’s opposition to evangelicalism. This book argues that such a conclusion is mistaken and that Nelson opposed the Revival as a Presbyterian evangelical. His later involvement with the Land League and the Irish Home Rule movement, including his tenure as the Member of Parliament for County Mayo, could be easily dismissed as an entirely discreditable affair. While avoiding romantic nostalgia in relation to Nelson’s nationalism, this book argues that Nelson’s basis for advocating Home Rule was not as peculiar as it might first appear.
Elizabeth Elkin Grammer
- Published in print:
- 2003
- Published Online:
- November 2003
- ISBN:
- 9780195139617
- eISBN:
- 9780199834242
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195139615.003.0001
- Subject:
- Religion, History of Christianity
Living in the age of revivalism and evangelicalism, many women were awakened in nineteenth‐century America to the “healing balm” of Christ. Many women were also awakened to—and eventually ...
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Living in the age of revivalism and evangelicalism, many women were awakened in nineteenth‐century America to the “healing balm” of Christ. Many women were also awakened to—and eventually accepted—the “cross” of becoming itinerant preachers in an age that called women to stay at home and assume their duties as wives, mothers, and domestic servants. Grammer opens Some Wild Visions by introducing—with brief biographical summaries—the female evangelists whose autobiographies are under consideration there, by situating their lives within the context of nineteenth‐century evangelicalism, and by considering the importance of race and gender as categories of analysis in the chapters that follow. She concludes by exploring the significance of itinerancy itself for these women writers: not only is itinerancy the literal subject of their autobiographies, it is also their richly meaningful and organizing metaphor of self.Less
Living in the age of revivalism and evangelicalism, many women were awakened in nineteenth‐century America to the “healing balm” of Christ. Many women were also awakened to—and eventually accepted—the “cross” of becoming itinerant preachers in an age that called women to stay at home and assume their duties as wives, mothers, and domestic servants. Grammer opens Some Wild Visions by introducing—with brief biographical summaries—the female evangelists whose autobiographies are under consideration there, by situating their lives within the context of nineteenth‐century evangelicalism, and by considering the importance of race and gender as categories of analysis in the chapters that follow. She concludes by exploring the significance of itinerancy itself for these women writers: not only is itinerancy the literal subject of their autobiographies, it is also their richly meaningful and organizing metaphor of self.
Margaret Lamberts Bendroth
- Published in print:
- 2005
- Published Online:
- July 2005
- ISBN:
- 9780195173901
- eISBN:
- 9780199835577
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195173902.003.0006
- Subject:
- Religion, History of Christianity
Organized in 1838, Tremont Temple was the leading downtown Protestant church at the turn of the century. Ardently committed to abolitionism in its early days, the Baptist congregation was organized ...
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Organized in 1838, Tremont Temple was the leading downtown Protestant church at the turn of the century. Ardently committed to abolitionism in its early days, the Baptist congregation was organized on a free church model instead of the traditional pew rent system. By the late 19th century, it had developed into a revivalist preaching centers, typical of many other large urban congregations of that time. The members were predominantly young, often single men and women, many of them immigrants from the Canadian Maritimes. Fundamentalism of a particular type took root there, stressing personal piety more than social confrontation and, because of the constant need to generate income through rental of building space, relatively open to strategic compromises.Less
Organized in 1838, Tremont Temple was the leading downtown Protestant church at the turn of the century. Ardently committed to abolitionism in its early days, the Baptist congregation was organized on a free church model instead of the traditional pew rent system. By the late 19th century, it had developed into a revivalist preaching centers, typical of many other large urban congregations of that time. The members were predominantly young, often single men and women, many of them immigrants from the Canadian Maritimes. Fundamentalism of a particular type took root there, stressing personal piety more than social confrontation and, because of the constant need to generate income through rental of building space, relatively open to strategic compromises.
Dan McKanan
- Published in print:
- 2002
- Published Online:
- November 2003
- ISBN:
- 9780195145328
- eISBN:
- 9780199834471
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195145321.003.0003
- Subject:
- Religion, History of Christianity
Offers an overview of antebellum social reform movements, with particular emphasis on temperance, abolitionism, and nonresistance. These movements had diverse causes, including Jeffersonian ...
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Offers an overview of antebellum social reform movements, with particular emphasis on temperance, abolitionism, and nonresistance. These movements had diverse causes, including Jeffersonian liberalism, Protestant revivalism, liberal Protestant theology, and direct encounters between privileged reformers and members of oppressed groups. Some key leaders of social reform movements may be classified as “radical Christian liberals” because they linked their liberal faith in human nature to the Christian doctrine of the imago dei, yet were willing to contemplate the overthrow of all social institutions, even ostensibly liberal or Christian ones, that blocked the free expression of the imago dei. Radical Christian liberals may be subdivided into three groups: ultra reformers (William Lloyd Garrison, Lydia Maria Child) who embraced absolute nonviolence; sentimental reformers (T. S. Arthur, Harriet Beecher Stowe) who were implicitly nonviolent insofar as they stressed literary rather than political action; and revolutionary reformers (Gerrit Smith, Frederick Douglass) who were open to the use of coercion in the pursuit of radical social transformation.Less
Offers an overview of antebellum social reform movements, with particular emphasis on temperance, abolitionism, and nonresistance. These movements had diverse causes, including Jeffersonian liberalism, Protestant revivalism, liberal Protestant theology, and direct encounters between privileged reformers and members of oppressed groups. Some key leaders of social reform movements may be classified as “radical Christian liberals” because they linked their liberal faith in human nature to the Christian doctrine of the imago dei, yet were willing to contemplate the overthrow of all social institutions, even ostensibly liberal or Christian ones, that blocked the free expression of the imago dei. Radical Christian liberals may be subdivided into three groups: ultra reformers (William Lloyd Garrison, Lydia Maria Child) who embraced absolute nonviolence; sentimental reformers (T. S. Arthur, Harriet Beecher Stowe) who were implicitly nonviolent insofar as they stressed literary rather than political action; and revolutionary reformers (Gerrit Smith, Frederick Douglass) who were open to the use of coercion in the pursuit of radical social transformation.
J. Samaine Lockwood
- Published in print:
- 2015
- Published Online:
- May 2016
- ISBN:
- 9781469625362
- eISBN:
- 9781469625386
- Item type:
- chapter
- Publisher:
- University of North Carolina Press
- DOI:
- 10.5149/northcarolina/9781469625362.003.0001
- Subject:
- Literature, American Colonial Literature
This introduction argues that New England regionalism included not only fiction writing but a range of women-dominated cultural practices including colonial home restoration, history writing, antique ...
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This introduction argues that New England regionalism included not only fiction writing but a range of women-dominated cultural practices including colonial home restoration, history writing, antique collecting, colonial fancy dressing, and photography. Using the example of Elizabeth Bishop Perkins, this introduction demonstrates the alternative intimate forms and temporalities central to New England regionalism's history-making project. It explicates how regionalist writers placed the unmarried daughter at the center of New England history, representing her as cosmopolitan, mobile, and queer. In foregrounding the unmarried daughter of New England as the ideal inheritor of a legacy of dissent, these regionalists theorized modes of white belonging based on women's myriad alternative desires rather than marriage and maternity.Less
This introduction argues that New England regionalism included not only fiction writing but a range of women-dominated cultural practices including colonial home restoration, history writing, antique collecting, colonial fancy dressing, and photography. Using the example of Elizabeth Bishop Perkins, this introduction demonstrates the alternative intimate forms and temporalities central to New England regionalism's history-making project. It explicates how regionalist writers placed the unmarried daughter at the center of New England history, representing her as cosmopolitan, mobile, and queer. In foregrounding the unmarried daughter of New England as the ideal inheritor of a legacy of dissent, these regionalists theorized modes of white belonging based on women's myriad alternative desires rather than marriage and maternity.
J. Samaine Lockwood
- Published in print:
- 2015
- Published Online:
- May 2016
- ISBN:
- 9781469625362
- eISBN:
- 9781469625386
- Item type:
- chapter
- Publisher:
- University of North Carolina Press
- DOI:
- 10.5149/northcarolina/9781469625362.003.0003
- Subject:
- Literature, American Colonial Literature
This chapter argues that literature thought of as regionalist—works by Rose Terry Cooke, Mary Wilkins Freeman, and Sarah Orne Jewett—was self-consciously historiographical. These writers, in their ...
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This chapter argues that literature thought of as regionalist—works by Rose Terry Cooke, Mary Wilkins Freeman, and Sarah Orne Jewett—was self-consciously historiographical. These writers, in their fiction, represented unmarried women's relationship to colonial history through depicting characters' re-performance of history and their sensual engagement of historical spaces and matter (colonial houses, old-fashioned gardens, and “old” women). In addition to analyzing regionalist fiction by these authors, this chapter examines photographs Emma Lewis Coleman and Sarah Orne Jewett collaborated on for a special edition of Deephaven that never reached print. Taken together, these various works demonstrate how a notion of New England exceptionalism underwrote the New England regionalists' vision of women's queer mobility on an international stage.Less
This chapter argues that literature thought of as regionalist—works by Rose Terry Cooke, Mary Wilkins Freeman, and Sarah Orne Jewett—was self-consciously historiographical. These writers, in their fiction, represented unmarried women's relationship to colonial history through depicting characters' re-performance of history and their sensual engagement of historical spaces and matter (colonial houses, old-fashioned gardens, and “old” women). In addition to analyzing regionalist fiction by these authors, this chapter examines photographs Emma Lewis Coleman and Sarah Orne Jewett collaborated on for a special edition of Deephaven that never reached print. Taken together, these various works demonstrate how a notion of New England exceptionalism underwrote the New England regionalists' vision of women's queer mobility on an international stage.
J. Samaine Lockwood
- Published in print:
- 2015
- Published Online:
- May 2016
- ISBN:
- 9781469625362
- eISBN:
- 9781469625386
- Item type:
- chapter
- Publisher:
- University of North Carolina Press
- DOI:
- 10.5149/northcarolina/9781469625362.003.0005
- Subject:
- Literature, American Colonial Literature
This chapter demonstrates how the historical project of New England regionalism extended beyond the supposed end of that mode's popularity (c. 1915) and into the modernist era. It focuses on the ...
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This chapter demonstrates how the historical project of New England regionalism extended beyond the supposed end of that mode's popularity (c. 1915) and into the modernist era. It focuses on the writings of three women fiction writers left out of accounts of regionalism: Charlotte Perkins Gilman, Alice Brown, and Pauline Elizabeth Hopkins. Each of these writers used New England-based colonial revivalism in her fiction to explore problems of race and queer desires in history. These writers consistently limned the contours of identity in time by portraying women characters as fusing with ghosts of the colonial and Revolutionary-era past. This chapter troubles traditional accounts of literary history by revealing the modernist sensibilities of New England regionalism and its very practice up through the so-called modernist moment.Less
This chapter demonstrates how the historical project of New England regionalism extended beyond the supposed end of that mode's popularity (c. 1915) and into the modernist era. It focuses on the writings of three women fiction writers left out of accounts of regionalism: Charlotte Perkins Gilman, Alice Brown, and Pauline Elizabeth Hopkins. Each of these writers used New England-based colonial revivalism in her fiction to explore problems of race and queer desires in history. These writers consistently limned the contours of identity in time by portraying women characters as fusing with ghosts of the colonial and Revolutionary-era past. This chapter troubles traditional accounts of literary history by revealing the modernist sensibilities of New England regionalism and its very practice up through the so-called modernist moment.
Jessica M. Parr
- Published in print:
- 2015
- Published Online:
- May 2016
- ISBN:
- 9781628461985
- eISBN:
- 9781626744998
- Item type:
- chapter
- Publisher:
- University Press of Mississippi
- DOI:
- 10.14325/mississippi/9781628461985.003.0004
- Subject:
- History, American History: 19th Century
When James Oglethorpe helped to found the Georgia colony in 1733, it served in part as a buffer between wealthy, slave owning South Carolina and Spanish Florida. As such, the ownership of African ...
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When James Oglethorpe helped to found the Georgia colony in 1733, it served in part as a buffer between wealthy, slave owning South Carolina and Spanish Florida. As such, the ownership of African slaves was initially prohibited in the colony. In spite of his criticism of southern planters, and especially the lavish lifestyles of polite planter society, Whitefield played a central role in convincing the Georgia Trustees to relent and prohibit slavery. Whitefield saw slave ownership as a means to tend to the spiritual wellbeing of slaves, a common paternalist argument made by pro-slavery Christians. Much as many Anglican planters feared, Whitefield’s teaching, “equality in the eyes of God,” ultimately laid the ideological origins for many converted slaves to oppose their enslavement on religious grounds. After his death, Whitefield would become an “accidental abolitionist.”Less
When James Oglethorpe helped to found the Georgia colony in 1733, it served in part as a buffer between wealthy, slave owning South Carolina and Spanish Florida. As such, the ownership of African slaves was initially prohibited in the colony. In spite of his criticism of southern planters, and especially the lavish lifestyles of polite planter society, Whitefield played a central role in convincing the Georgia Trustees to relent and prohibit slavery. Whitefield saw slave ownership as a means to tend to the spiritual wellbeing of slaves, a common paternalist argument made by pro-slavery Christians. Much as many Anglican planters feared, Whitefield’s teaching, “equality in the eyes of God,” ultimately laid the ideological origins for many converted slaves to oppose their enslavement on religious grounds. After his death, Whitefield would become an “accidental abolitionist.”
Thomas A. Robinson and Lanette D. Ruff
- Published in print:
- 2011
- Published Online:
- January 2012
- ISBN:
- 9780199790876
- eISBN:
- 9780199919192
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199790876.001.0001
- Subject:
- Religion, Religion and Society
The 1920s is often viewed as the period of the most striking revolution in manners and morals that has marked North American society, affecting almost every aspect of life, from dress and drink to ...
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The 1920s is often viewed as the period of the most striking revolution in manners and morals that has marked North American society, affecting almost every aspect of life, from dress and drink to sex and salvation. Protestant Christianity split between traditionalist and modernist elements, debating the degree to which beliefs and practices should be altered by scientific study and more secular attitudes. Fundamentalism, with its biblical inerrancy and anti-evolution stance was born from these tensions. During this decade, hundreds of young girl preachers joined the Fundamentalist cause, proclaiming traditional values and condemning modern experiments with the new morality. Some of the girls drew crowds into the thousands. But the stage these girls gained went far beyond their revivalist platform. The girl evangelist phenomenon was recognized in the wider society as well, and the contrast to the flapper worked well for the press and the public. Quickly, girl evangelists stood out as the counter-type of the flapper, who had come to define the modern girl. The image of feminine these girls exhibited against that of the racy flapper served as an effective contrast for Fundamentalism and revivalism in the clash of cultures of the 1920s. The girl evangelist became such a fixture in the popular mind that she became a stock character in secular literature of the period. Sometimes the move to the world of fiction played more with the sexual aspect of the girl evangelists, a matter less openly addressed or admitted within the revivalist community.Less
The 1920s is often viewed as the period of the most striking revolution in manners and morals that has marked North American society, affecting almost every aspect of life, from dress and drink to sex and salvation. Protestant Christianity split between traditionalist and modernist elements, debating the degree to which beliefs and practices should be altered by scientific study and more secular attitudes. Fundamentalism, with its biblical inerrancy and anti-evolution stance was born from these tensions. During this decade, hundreds of young girl preachers joined the Fundamentalist cause, proclaiming traditional values and condemning modern experiments with the new morality. Some of the girls drew crowds into the thousands. But the stage these girls gained went far beyond their revivalist platform. The girl evangelist phenomenon was recognized in the wider society as well, and the contrast to the flapper worked well for the press and the public. Quickly, girl evangelists stood out as the counter-type of the flapper, who had come to define the modern girl. The image of feminine these girls exhibited against that of the racy flapper served as an effective contrast for Fundamentalism and revivalism in the clash of cultures of the 1920s. The girl evangelist became such a fixture in the popular mind that she became a stock character in secular literature of the period. Sometimes the move to the world of fiction played more with the sexual aspect of the girl evangelists, a matter less openly addressed or admitted within the revivalist community.
Thomas A. Robinson and Lanette D. Ruff
- Published in print:
- 2011
- Published Online:
- January 2012
- ISBN:
- 9780199790876
- eISBN:
- 9780199919192
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199790876.003.0011
- Subject:
- Religion, Religion and Society
The girl evangelists were real evangelists and they and their team functioned as an adult revivalist team would, planning and scheduling crusades that generally lasted about three weeks in each city. ...
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The girl evangelists were real evangelists and they and their team functioned as an adult revivalist team would, planning and scheduling crusades that generally lasted about three weeks in each city. Some comparison is made with vaudeville acts of the day and the organization needed for itinerant kinds of entertainment. Ways in which the girls were promoted are discussed. Often the age of the girl was a selling point – the younger the better. Reference was often made to the great crowds they had drawn in past crusades or the number of converts they had gained, or some special talent. The girl's staff, musical aspects of the crusades, and the audience are examined, as well as the cash aspect of evangelism, and ways of building up a supportive following. In all these activities, the girl evangelists were following the well-tested methods of adult revivalists.Less
The girl evangelists were real evangelists and they and their team functioned as an adult revivalist team would, planning and scheduling crusades that generally lasted about three weeks in each city. Some comparison is made with vaudeville acts of the day and the organization needed for itinerant kinds of entertainment. Ways in which the girls were promoted are discussed. Often the age of the girl was a selling point – the younger the better. Reference was often made to the great crowds they had drawn in past crusades or the number of converts they had gained, or some special talent. The girl's staff, musical aspects of the crusades, and the audience are examined, as well as the cash aspect of evangelism, and ways of building up a supportive following. In all these activities, the girl evangelists were following the well-tested methods of adult revivalists.
