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By Amanda Porterfield (ed.)

During this extraordinary historic reader, the editor has accumulated 9 essays and over thirty basic records to offer a coherent photo of the heritage of yankee religion.Content:
Chapter 1 Errand into the desolate tract (pages 27–42): Perry Miller
Chapter 2 changing Selves, replacing Souls: touch, mixture, and American non secular historical past (pages 43–65): Catherine L Albanese
Chapter three Shouting Methodists (pages 66–86): Ann Taves
Chapter four Protestantism as Establishmen (pages 87–100): William R. Hutchison
Chapter five American Fundamentalism: the precise of Femininity (pages 101–116): Randall Balmer
Chapter 6 Catholicism and American tradition: ideas for Survival (pages 117–136): Jay P. Dolan
Chapter 7 Conservative Judaism (pages 137–145): Gerson D. Cohen
Chapter eight “Introduction,” The Faces of Buddhism in the United States (pages 146–157): Charles S. Prebish
Chapter nine Striving for Muslim Women's Human Rights ? sooner than and past Beijing: An African American standpoint (pages 158–168): Gwendolyn Zoharah Simmons
Chapter 10 A version of Christian Charity (1630) (pages 171–174): John Winthrop
Chapter eleven exam of Mrs. Anne Hutchinson (1637) (pages 175–177):
Chapter 12 A Key into the Language of the United States (1643) (pages 178–180): Roger Williams
Chapter thirteen Poems (1640–1665) (pages 181–185): Anne Bradstreet
Chapter 14 the character of real advantage (1765) (pages 186–192): Jonathan Edwards
Chapter 15 Act for constructing non secular Freedom (1779) (pages 193–195): Thomas Jefferson
Chapter sixteen The Code of good-looking Lake (ca. 1800) (pages 196–199): Edward Complanter
Chapter 17 What a Revival of faith is (1834) (pages 200–204): Charles Grandison Finney
Chapter 18 The existence and spiritual adventure of Jarena Lee (1836) (pages 205–214): Jarena Lee
Chapter 19 Nature (1836) (pages 215–218): Ralph Waldo Emerson
Chapter 20 Poems (1863–1864) (pages 219–221): Emily Dickinson
Chapter 21 the yankee Republic: Its structure, traits, and future (1865) (pages 222–224): Orestes Brownson
Chapter 22 Our Country's position in background (1869) (pages 225–229): Isaac M. Wise
Chapter 23 Pre?Existence of Our Spirits (1872) (pages 230–234): Orson Pratt
Chapter 24 technology and healthiness with Key to the Scriptures (1875) (pages 235–237): Mary Baker Eddy
Chapter 25 A functionality of the Social cost (1899) (pages 238–243): Jane Addams
Chapter 26 The different types of non secular event (1902) (pages 244–253): William James
Chapter 27 The Scofield Reference Bible (1909) (pages 254–258):
Chapter 28 Christianity and Liberalism (1923) (pages 259–263): J. Gresham Machen
Chapter 29 From Union sq. to Rome (1939) (pages 264–267): Dorothy Day
Chapter 30 the way forward for the yank Jew (1948) (pages 268–270): Mordecai M. Kaplan
Chapter 31 “Foreword,” The Sacred Pipe (1953) (pages 271–272): Black Elk
Chapter 32 “Sunflower Sutra” (1955) and “Kaddish” (1958) (pages 273–278): Alien Ginsberg
Chapter 33 Nonviolence and Racial Justice (1957) (pages 279–284): Martin Luther King
Chapter 34 God's Judgment of White the United States (1963) (pages 285–290): Malcolm X
Chapter 35 “Preface,” The Protestant institution (1964) (pages 291–296): E. Digby Baltzell
Chapter 36 non secular Freedom (1966) (pages 297–300): John Courtney Murray
Chapter 37 past God the daddy (1973) (pages 301–304): Mary Daly
Chapter 38 rite (1977) (pages 305–307): Leslie Marmon Silko
Chapter 39 “American Indian spiritual Freedom,” Public legislation 95–341 (pages 308–310):
Chapter forty Sexism and God?Talk (1983) (pages 311–314): Rosemary Radford Ruether
Chapter forty-one The Voice of Sarah (1990) (pages 315–320): Tamar Frankiel
Chapter forty two strategies and not using a philosopher (1995) (pages 321–323): Mark Epstein
Chapter forty three lively religion (1996) (pages 324–327): Ralph Reed

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Sample text

It was of course an inspiration, if not of genius at least of talent, for Danforth to invent his title in the first place. But all the election sermons of this period - that is to say, the major expressions of the second generation, which, delivered on these forensic occasions, were in the fullest sense community expression - have interesting titles; a mere listing tells the story of what was happening to the minds and emotions of the New England people: John Higginson’s The Cause of God and His People In New-England in 1663, William Stoughton’s New England’s True Interest, Not to Lie in 1668, Thomas Shepard’s Eye-Salve in 1672, Urian Oakes’s New England Pleaded With in 1673, and, climacticalIy and most explicitly, Increase Mather’s A Discourse Concerning the Danger of Apostasy in 1677.

If the rest of the world, or at least of Protestantism, looked elsewhere, or turned to another model, or simply got distracted and forgot about New England, if the new land was left with a polity nobody in the great world of Europe wanted - then every success in fulfilling the terms of the covenant would become a diabolical measure of failure. If the due form of government were not everywhere to be saluted, what would New England have upon its hands? How give it a name, this victory nobody could utilize?

They say, unanimously, that New England was sent on an errand, and that it has failed. To our ears these lamentations of the second generation sound strange indeed. We think of the founders as heroic men - of the towering stature of Bradford, Winthrop, and Thomas Hooker - who braved the ocean and the wilderness, who conquered both, and left to their children a goodly heritage. Why then this whimpering? Some historians suggest that the second and third generations suffered a failure of nerve; they weren’t the men their fathers had been, and they knew it.

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