Religion in American History: Interpretive Essays by …

Religion 349
African-American Religious History
Spring 2000
Instructor: Dr. Daniel Sack

The history of Africans in America cannot be separated from the history ofAfrican-American religion. Issues of faith, race, identity, violence,compassion, hope, and fear are tightly intertwined. With great creativityAfrican-Americans have formed religious traditions from a variety ofinfluences—including Christianity, Islam, Judaism, and African religions—tostrengthen their communities and feed their souls. Over the course of thissemester we will trace this creative process, identifying the richness andstrength of African-American religious life.

The goals of this class are to:

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A critical period in American religion, 1875-1900 / Arthur M. Schlessinger, Jr. --

Religion in American History: Interpretive Essays

On June, , the Allies launched the largest. The relationship between Church and. Diane Guerrero dating history. New Worlds, A Religious History of Latin America in. Scale amphibious attack in history. A Religious History of Latin America.

Religion in American History: Interpretive Essays ..

American Apocalypse is by far the most ambitious of the three titles reviewed in this essay in that Sutton attempts a comprehensive history of twentieth-century evangelicalism. He makes four interesting interpretive moves. First, he resurrects Ernest Sandeen's thesis that millenarianism is the central evangelical conviction, challenging the consensus proffered by the previous generation of historians of evangelicalism. Second, Sutton suggests that born-again Protestants, inspired by their millennial views, consistently engaged culture-including politics-throughout the twentieth century. Third, he suggests that fundamentalists should not be considered "conservative" because their millennial views represented a theological innovation at the time they became so popular; fundamentalism was "radical apocalyptic evangelicalism." Finally, he flattens the distinctions between fundamentalists and evangelicals, focusing far more on continuity than discontinuity. He argues that outwardly focused, Armageddon-awaiting evangelicals profoundly shaped American religious life, popular culture, electoral politics, and foreign policy. He suggests that, "In anticipating the imminent end of the world, fundamentalists paradoxically transformed it."

Lay initiative in the religious life of American immigrants, 1880-1950 / Timothy L. Smith --
It made  one of the dominant forces in American religion. Balmer explains that:

Religion in Black America - Wikipedia

The Monarchy may have gone, but tabot is negus in Ethiopia. The Ethiopians, without a doubt, believe the original Ark is located in a chapel of St Mary of Zion Church in Aksum. The replica of the Arc is found in over 30, 000 churches throughout the country as well as in Europe, Asia and the Americas. The Ark is central to the religious belief of the Christian Ethiopians. The Ark’s centrality in Ethiopian Christianity is bound to persist for generations to come.

Religion in American history.

Religion in American history by John M

The tension between anthropology’s scientific rationalism and its humanistic relativism was particularly acute (at the time of writing the essay from which I have been drawing) when President Bush advocated the teaching of “intelligent design” alongside natural selection in American schools, refused subsidies for AIDS prevention programs that promoted the use of condoms, and referred to an axis of evil. Do anthropologists simply interpret the coherence of conservative Christianity and analyze the power of its rhetoric or do we try to fight, as secularists, for the naturalist and evolutionary premises on which anthropology and the life sciences are built? The inverse question in Europe has been how anthropologists represent the worlds and rights of Muslim religious communities in face of a secularist ethos as well as sheer prejudice and fear, questions that produce conferences such as the one for which this essay was written, which ought then to be part of its subject matter. If there is a compass to the anthropological direction perhaps it lies in unmasking or decentring hegemonic assumptions, undue power, unfairness, and dogmatic or absolutist thinking, from whatever quarter. These are, of course, not the special province of religion, science, or the state per se but are characteristic of certain manifestations of each.

This is one of the most hotly debated questions in African-Americanreligious history, and the answer is both.

Religion in Korean-American History, ..

Here in America, though, the authority rests in the people; hence, religious people become the authority of God in their Christian communion. They created a government, intentionally or not, that relied on the religion of providence and that of God. Since Deists believed all those Christian denominations worshiped the same God, they even went to church! Were they Christians? Hard to say; sounds more like “independant Christians” to me, but they saw religion, not reason, as part of why America was exceptional. Heck, just compare the French Revolution’s godless turn (my God, the horrors) to America’s relatively civil revolution in comparison.