The five-volume Oxford History of Dissenting Protestant Traditions series is governed by a motif of migration ('out-of-England'). It first traces organized church traditions that arose in England as Dissenters distanced themselves from a state church defined by diocesan episcopacy, the Book of Common Prayer, the Thirty-Nine Articles, and royal supremacy, but then follows those traditions as they spread beyond England -and also traces newer traditions that emerged downstream in other parts of the world from earlier forms of Dissent. Secondly, it does the same for the doctrines, church practices, stances toward state and society, attitudes toward Scripture, and characteristic patterns of organization that also originated in earlier English Dissent, but that have often defined a trajectory of influence independent ecclesiastical organizations. The Oxford History of Protestant Dissenting Traditions, Volume III considers the Dissenting traditions of the United Kingdom, the British Empire, and the United States in the nineteenth century. It provides an overview of the historiography on Dissent while making the case for seeing Dissenters in different Anglophone connections as interconnected and conscious of their genealogical connections. The nineteenth century saw the creation of a vast Anglo-world which also brought Anglophone Dissent to its apogee. Featuring contributions from a team of leading scholars, the volume illustrates that in most parts of the world the later nineteenth century was marked by a growing enthusiasm for the moral and educational activism of the state which plays against the idea of Dissent as a static, purely negative identity. This collection shows that Dissent was a political and constitutional identity, which was often only strong where a dominant Church of England existed to dissent against.

Russell Jeung's spiritual memoir shares the difficult, often joyful, and sometimes harrowing account of his life in East Oakland's Murder Dubs neighborhood and of his Chinese-Hakka history. On a journey to discover how the poor and exiled are blessed, At Home in Exile is the story of his integration of social activism and a stubborn evangelical faith. Holding English classes in his apartment (which doubled as a food pantry for a local church) for undocumented Latino neighbors and Cambodian refugees, battling drug dealers who threatened him, exorcising a spirit possessing a teen, and winning a landmark housing settlement against slumlords with a gathering of his neighbors-Jeung's story is, by turns, moving and inspiring, traumatic and exuberant. As Jeung retraces the steps of his Chinese-Hakka family and his refugee neighbors, weaving the two narratives together, he asks difficult questions about longing and belonging, wealth and poverty, and how living in exile can transform your faith: "Not only did relocation into the inner city press me toward God, but it made God's words more distinct and clear to me...As I read Scriptures through the eyes of those around me-refugees and aliens-God spoke loudly to me his words of hope and truth." With humor, humility, and keen insight, he describes the suffering and the sturdiness of those around him and of his family. He relates the stories of forced relocation and institutional discrimination, of violence and resistance, and of the persistence of Christ's love for the poor.

What is the true nature and mission of the church? Is its proper Christian purpose to save souls, or to transform the social order? This question is especially fraught when the church is one built by an enslaved people and formed, from its beginning, at the center of an oppressed community's fight for personhood and freedom. Such is the central tension in the identity and mission of the black church in the United States. For decades the black church and black theology have held each other at arm's length. Black theology has emphasized the role of Christian faith in addressing racism and other forms of oppression, arguing that Jesus urged his disciples to seek the freedom of all peoples. Meanwhile, the black church, even when focused on social concerns, has often emphasized personal piety rather than social protest. With the rising influence of white evangelicalism, biblical fundamentalism, and the prosperity gospel, the divide has become even more pronounced. In Piety or Protest, Raphael G. Warnock, Senior Pastor of the historic Ebenezer Baptist Church, the spiritual home of the Rev. Dr. Martin Luther King, Jr., traces the historical significance of the rise and development of black theology as an important conversation partner for the black church. Calling for honest dialogue between black and womanist theologians and black pastors, this fresh theological treatment demands a new look at the church's essential mission. The Reverend Dr. Raphael G. Warnock serves as Senior Pastor of the Ebenezer Baptist Church (Atlanta, Georgia). In the Religion, Race, and Ethnicity series

Raised in a broken family and emotionally overlooked, Sherry Gore grew up without a solid foundation, a prisoner of her own poor choices, and at times without hope. A series of terrible mistakes left her feeling wrecked and alone and a sudden tragedy threw Sherry into an emotional tailspin too powerful to escape. Sherry hangs by a thread, unable to see how she can go on living, until it happens: on a morning of no particular significance, she walks into a church and BAM the truth of Jesus' forgiving love shatters her world and cleaves her life in two: She goes to bed stunned; she wakes up a Christian. Unwilling to return to the darkness of her former life, Sherry attacks her faith head on. Soon the life Sherry Gore remakes for herself and her children as she seeks to follow the teachings of the Bible features head coverings, simple dress, and a focus on Jesus Christ. Only then does she realize, in a fit of excitement, that there are others like her. They are called Amish and Mennonite, and she realizes she has found her people. The plain choice that Sherry makes is not easy - and life still brings unexpected pain and heartache - but it changes everything for her, as she becomes one of the few people on earth to have successfully joined the Amish from the outside. She has found her place. And her story proves that one can return from the darkest depths to the purest light with the power of God.

The five-volume Oxford History of Protestant Dissenting Traditions series is governed by a motif of migration ('out-of-England'). It first traces organized church traditions that arose in Britain and Ireland as Dissenters distanced themselves from a state church defined by diocesan episcopacy, the Book of Common Prayer, the Thirty-Nine Articles, and Royal Supremacy, but then follows those traditions as they spread beyond Britain and Ireland-and also analyses newer traditions that emerged downstream in other parts of the world from earlier forms of Dissent. Secondly, it does the same for the doctrines, church practices, stances toward state and society, attitudes toward Scripture, and characteristic patterns of organization that also originated in earlier British and Irish dissent, but that have often defined a trajectory of influence independent of ecclesiastical organizations. The Oxford History of Protestant Dissenting Traditions, Volume V follows the spatial, cultural, and intellectual changes in dissenting identity and practice in the twentieth century, as these once European traditions globalized. While in Europe dissent was often against the religious state, dissent in a globalizing world could redefine itself against colonialism or other secular and religious monopolies. The contributors trace the encounters of dissenting Protestant traditions with modernity and globalization; changing imperial politics; challenges to biblical, denominational, and pastoral authority; local cultures and languages; and some of the century's major themes, such as race and gender, new technologies, and organizational change. In so doing, they identify a vast array of local and globalizing illustrations which will enliven conversations about the role of religion, and in particular Christianity.

Bird-Bent Grass chronicles an extraordinary mother-daughter relationship that spans distance, time, and, eventually, debilitating illness. Personal, familial, and political narratives unfold through the letters that Geeske Venema-de Jong and her daughter Kathleen exchanged during the late 1980s and through their weekly conversations, which started after Geeske was diagnosed with Alzheimer's disease twenty years later. In 1986, Kathleen accepted a three-year teaching assignment in Uganda, after a devastating civil war, and Geeske promised to be her daughter's most faithful correspondent. The two women exchanged more than two hundred letters that reflected their lively interest in literature, theology, and politics, and explored ideas about identity, belonging, and home in the context of cross-cultural challenges. Two decades later, with Geeske increasingly beset by Alzheimer's disease, Kathleen returned to the letters, where she rediscovered the evocative image of a tiny, bright meadow bird perched precariously on a blade of elephant grass. That image - of simultaneous tension, fragility, power, and resilience - sustained her over the years that she used the letters as memory prompts in a larger strategy to keep her intellectually gifted mother alive. Deftly woven of excerpts from their correspondence, conversations, journal entries, and email updates, Bird-Bent Grass is a complex and moving exploration of memory, illness, and immigration; friendship, conflict, resilience, and forgiveness; cross-cultural communication, the ethics of international development, and letter-writing as a technology of intimacy. Throughout, it reflects on the imperative and fleeting business of being alive and loving others while they're ours to hold.

This book offers an authoritative overview of the history of evangelicalism as a global movement, from its origins in Europe and North America in the first half of the eighteenth century to its present-day dynamic growth in Africa, Asia, Latin America and Oceania. Starting with a definition of the movement within the context of the history of Protestantism, it follows the history of evangelicalism from its early North Atlantic revivals to the great expansion in the Victorian era, through to its fracturing and reorientation in response to the stresses of modernity and total war in the late nineteenth and early twentieth centuries. It describes the movement's indigenization and expansion toward becoming a multicentered and diverse movement at home in the non-Western world that nevertheless retains continuity with its historic roots. The book concludes with an analysis of contemporary worldwide evangelicalism's current trajectory and the movement's adaptability to changing historical and geographical circumstances.

This fascinating book brings more than one hundred previously unpublished Shaker songs to the attention of scholars, performers, and aficionados of folk music. A Shaker Musical Legacy introduces Shaker songs and dances that Brother Ricardo Belden, the last male member of the Hancock Shakers, gave in original manuscript form to Jerry and Sybil Count, the first directors of the Shaker Village Camp. The Opdahls have selected from and transcribed this music and included dance directions to honor Brother Ricardo's hope that doing so would keep alive a part of the Shaker heritage.
The songs are transcribed as modern musical scores for use by contemporary musicians and singers. Many examples are also shown in their original Shaker musical notation. Step-by-step instructions show how to perform the dances as the Shakers themselves danced them. Explanatory notes introduce each of nine musical sections.