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Baptists in Early North America-First Baptist, Providence, is the second volume to appear in the BENA Series. Designed as a unique contribution to religious and Baptist scholarship, BENA recovers never-before-published original records and manuscripts for students, scholars, and genealogists. Also known as the First Baptist Church in America, it was founded in 1638 by Roger Williams and a group of religious outcasts from Massachusetts Bay Colony. The dozen original manuscript record books are carefully reproduced with annotations and an historical introduction. Also included are eighteenth-century pew rental lists and membership rosters for the congregation that evolved from Calvinistic roots, to General Six Principle, to Regular Baptist identity. This congregation was closely related to Brown University and included numerous pastoral luminaries-such as Confederation congressman, James Manning- in the bustling seaport of Providence, Rhode Island.
The first book on the Victorian critic and public intellectual John Ruskin by a scholar of religion and ethics, this work recovers both Ruskin's engaged critique of economic life and his public practice of moral imagination. With its reading of Ruskin as an innovative contributor to a tradition of ethics concerned with character, culture, and community, this book recasts established interpretations of Ruskin's place in nineteenth-century literature and aesthetics, challenges nostalgic diagnoses of the supposed historical loss of virtue ethics, and demonstrates the limitations of any politics that eschews common purpose as vital to individual agency and social welfare. Although Ruskin's moralistic efforts did not always allow for democratic individuality, equality, and contestation, his eclecticism, Craig argues, helps to correct these problems. Further, Ruskin's interdisciplinary explorations of beauty, work, nature, religion, politics, and economic value reveal the ways in which his insights into the practical connections between aesthetics and ethics, and culture and character, might be applied to today's debates about liberal modernity today. With the triumph of global capitalism, and the near-silence of any opposing voice, Ruskin's model of an engaged reading of culture and his public practice of moral imagination deserve renewed attention. This book provides students in religion, politics, and social theory with a timely reintroduction to this timeless figure.
This collection examines the projections and fantasies conflict and cooperation, and borrowing and purifying that takes place around religious boundaries in South Asia and in the South Asian diaspora.
It would be possible to argue, writes William Nicholls, that the pivotal subject of debate among theologians for the past two hundred years has been the relationship between modernity and the Christian tradition. What is modernity--a philosophical outlook or a set of ideas? What is modernization --a social process? Is modernity the same as secularity, as many theologians and sociologists in the West believe? Is the impact of modernity weakening religious traditions? Are the responses of non-Western religious traditions to modernity similar to Western ones, or are they distinctive, indigenous adaptations to the same world-wide development. These are the kinds of concerns the interdisciplinary group of scholars addresses in this volume. Contributors include Moshe Amon ( Utopias and Counter-Utopias ), Alan Davies ( The Rise o Racism in the Nineteenth Century: Symptom of Modernity ), Robert Ellwood, Jr. ( Modern Religion as Folk Religion ), Irving Hexham ( Modernity or Reaction in South Africa: The Case of Afrikaner Religion ), Shotaro Iida ( Japanese New Religions ), Shelia McDonough ( modernity in Islamic Persepctive ), William Nicholls ( Immanent Transcendence: Spirituality in a Scientific and Critical Age ), K. Dad Prithipaul ( Modernity and Religious Studies ), Tom Sinclair-Faulkner ( Caution: Moralists at Work ), Huston Smith ( Can Modernity Accommodate Transcendence? ), and John Wilson ( Modernity and Religion: A Problem of Perspective ).
Clerical Ideology in a Revolutionary Age clearly delineates the role of the Catholic Church in the making of Mexico as a nation. It provides a nuanced sense of clerical thought during the turbulent years leading to and following Mexico's national independence. Connaughton delves deeply into various primary sources from Guadalajara between 1788 and 1853, including printed sermons of high clergymen, contemporaneous newspapers, pamphletry, and pastoral letters. Analyzing this literature in the broader context of the Enlightenment, Connaughton looks at the Enlightenment's potentially corrosive ideas, the rise of liberalism, the complex relationship between Church and State, and the spread of secular mentality. With a balanced approach to clerical discourse, this study of the substance, contradictions, and evolution of Church thinking and political posturing in the face of Bourbon Reforms and the rise of liberalism should be required reading for any student or scholar of Mexican history.