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In 1768, John Witherspoon, Presbyterian leader of the evangelical
Popular party faction in the Scottish Kirk, became the College of
New Jersey's sixth president. At Princeton, he mentored
constitutional architect James Madison; as a New Jersey delegate to
the Continental Congress, he was the only clergyman to sign the
Declaration of Independence. Although Witherspoon is often thought
to be the chief conduit of moral sense philosophy in America,
Mailer's comprehensive analysis of this founding father's writings
demonstrates the resilience of his evangelical beliefs.
Witherspoon's Presbyterian evangelicalism competed with, combined
with, and even superseded the civic influence of Scottish
Enlightenment thought in the British Atlantic world. John
Witherspoon's American Revolution examines the connection between
patriot discourse and long-standing debates--already central to the
1707 Act of Union-about the relationship among piety, moral
philosophy, and political unionism. In Witherspoon's mind,
Americans became different from other British subjects because more
of them had been awakened to the sin they shared with all people.
Paradoxically, acute consciousness of their moral depravity
legitimized their move to independence by making it a concerted
moral action urged by the Holy Spirit. Mailer's exploration of
Witherspoon's thought and influence suggests that, for the founders
in his circle, civic virtue rested on personal religious awakening.
Remembering Histories of Trauma compares and links Native American,
First Nation and Jewish histories of traumatic memory. Using source
material from both sides of the Atlantic, it examines the
differences between ancestral experiences of genocide and the
representation of those histories in public sites in the United
States, Canada and Europe. Challenging the ways public bodies have
used those histories to frame the cultural and political identity
of regions, states, and nations, it considers the effects of those
representations on internal group memory, external public memory
and cultural assimilation. Offering new ways to understand the
Native-Jewish encounter by highlighting shared critiques of public
historical representation, Mailer seeks to transcend historical
tensions between Native American studies and Holocaust studies. In
linking and comparing European and American contexts of historical
trauma and their representation in public memory, this book brings
Native American studies, Jewish studies, early American history,
Holocaust studies, and museum studies into conversation with each
other. In revealing similarities in the public representation of
Indigenous genocide and the Holocaust it offers common ground for
Jewish and Indigenous histories, and provides a new framework to
better understand the divergence between traumatic histories and
the ways they are memorialized.
Remembering Histories of Trauma compares and links Native American,
First Nation and Jewish histories of traumatic memory. Using source
material from both sides of the Atlantic, it examines the
differences between ancestral experiences of genocide and the
representation of those histories in public sites in the United
States, Canada and Europe. Challenging the ways public bodies have
used those histories to frame the cultural and political identity
of regions, states, and nations, it considers the effects of those
representations on internal group memory, external public memory
and cultural assimilation. Offering new ways to understand the
Native-Jewish encounter by highlighting shared critiques of public
historical representation, Mailer seeks to transcend historical
tensions between Native American studies and Holocaust studies. In
linking and comparing European and American contexts of historical
trauma and their representation in public memory, this book brings
Native American studies, Jewish studies, early American history,
Holocaust studies, and museum studies into conversation with each
other. In revealing similarities in the public representation of
Indigenous genocide and the Holocaust it offers common ground for
Jewish and Indigenous histories, and provides a new framework to
better understand the divergence between traumatic histories and
the ways they are memorialized.
In 1768, John Witherspoon, Presbyterian leader of the
evangelicalPopular party faction in the Scottish Kirk, became the
College of NewJersey's sixth president. At Princeton, he mentored
constitutional architectJames Madison as a New Jersey delegate to
the Continental Congress, hewas the only clergyman to sign the
Declaration of Independence. AlthoughWitherspoon is often thought
to be the chief conduit of moral sense philosophyin America,
Mailer's comprehensive analysis of this founding father'swritings
demonstrates the resilience of his evangelical beliefs.
Witherspoon'sPresbyterian evangelicalism competed with, combined
with, and even supersededthe civic influence of Scottish
Enlightenment thought in the BritishAtlantic world. John
Witherspoon's American Revolution examines the connectionbetween
patriot discourse and long-standing debates-already central to
the1707 Act of Union-about the relationship among piety, moral
philosophy,and political unionism. In Witherspoon's mind, Americans
became differentfrom other British subjects because more of them
had been awakenedto the sin they shared with all people.
Paradoxically, acute consciousness oftheir moral depravity
legitimised their move to independence by making ita concerted
moral action urged by the Holy Spirit. Mailer's exploration
ofWitherspoon's thought and influence suggests that, for the
founders in hiscircle, civic virtue rested on personal religious
awakening.
Faith and Slavery in the Presbyterian Diaspora considers how, in
areas as diverse as the New Hebrides, Scotland, the United States,
and East Central Africa, men's and women's shared Presbyterian
faith conditioned their interpretations of and interactions with
the institution of chattel slavery. The chapters highlight how
Presbyterians' reactions to slavery -which ranged from
abolitionism, to indifference, to support-reflected their
considered application of the principles of the Reformed Tradition
to the institution. Consequently, this collection reveals how the
particular ways in which Presbyterians framed the Reformed
Tradition made slavery an especially problematic and fraught issue
for adherents to the faith. Faith and Slavery, by situating slavery
at the nexus of Presbyterian theology and practice, offers a fresh
perspective on the relationship between religion and slavery. It
reverses the all too common assumption that religion primarily
served to buttress existing views on slavery, by illustrating how
groups' and individuals reactions to slavery emerged from their
understanding of the Presbyterian faith. The collection's
geographic reach-encompassing the experiences of people from
Europe, Africa, America, and the Pacific-filtered through the lens
of Presbyterianism also highlights the global dimensions of slavery
and the debates surrounding it. The institution and the challenges
it presented, Faith and Slavery stresses, reflected less the
peculiar conditions of a particular place and time, than the
broader human condition as people attempt to understand and shape
their world.
Essays that explore how Protestants responded to the opportunities
and perils of revolution in the transatlantic age Revolution as
Reformation: Protestant Faith in the Age of Revolutions, 1688-1832
highlights the role that Protestantism played in shaping both
individual and collective responses to revolution. These essays
explore the various ways that the Protestant tradition, rooted in a
perpetual process of recalibration and reformulation, provided the
lens through which Protestants experienced and understood social
and political change in the Age of Revolutions. In particular, they
call attention to how Protestants used those changes to continue or
accelerate the Protestant imperative of refining their faith toward
an improved vision of reformed religion. The editors and
contributors define faith broadly: they incorporate individuals as
well as specific sects and denominations, and as much of "life
experience" as possible, not just life within a given church. In
this way, the volume reveals how believers combined the practical
demands of secular society with their personal faith and how, in
turn, their attempts to reform religion shaped secular society. The
wide-ranging essays highlight the exchange of Protestant thinkers,
traditions, and ideas across the Atlantic during this period. These
perspectives reveal similarities between revolutionary movements
across and around the Atlantic. The essays also emphasize the
foundational role that religion played in people's attempts to make
sense of their world, and the importance they placed on harmonizing
their ideas about religion and politics. These efforts produced
novel theories of government, encouraged both revolution and
counterrevolution, and refined both personal and collective
understandings of faith and its relationship to society.
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