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Long recognized as ???America's theologian???, Jonathan Edwards (1703???1758) is seen as instrumental in the Great Awakening of the 1740s that gripped much of New England and that laid the groundwork for an American Protestant religious identity. This Cambridge Companion offers a general, comprehensive introduction to Jonathan Edwards and examines his life and works from various disciplinary perspectives including history, literature, theology, religious studies, and philosophy. The book consists of seventeen chapters written by leading religious scholars, historians and literary critics on Edwards' life, work, and legacy. The Companion will be an invaluable aid to teachers and scholars and will be imminently accessible to those just encountering Edwards for the first time.

This major new book with essays by prominent scholars presents the austere and simply styled objects of the Shakers in context of their faith and community at Mt. Lebanon, N.Y., the spiritual centre of the Shaker world. Outstanding examples of furniture, textiles, tools, machinery, books, drawings, ephemera and other objects, as well as historic images and new photography of the rooms and landscapes of various Shaker sites, bring the rich world of the Shakers to life. The materials were drawn primarily from the collection of the Shaker Museum and Library, Mt. Lebanon, the largest, broadest and deepest collection of Shaker material in the world. For 160 years, from 1787 to 1947, the Shakers at Mt. Lebanon led the largest and most successful utopian communal society in America. From this central community developed the Shakers' ideals of equality of labour, gender, and race, as well as communal property, freedom, and pacifism. While the book provides a rich historical overview as seen through objects made and used at Mt. Lebanon, it also includes a section on the last active Shaker community, at Sabbathday Lake, Maine. The catalogue's select plates of Shaker objects and sensuous interior shots will be accompanied by an exhibition checklist, bibliography, and index.

More than two decades after its original publication, Thomas G. Alexander's Mormonism in Transition still engages audiences with its insightful study of the pivotal, early years of the Church of Jesus Christ of Latter-day Saints. Serving as a vital read for both students and scholars of American religious and social history, Alexander's book explains and charts the Church's transformation over this 40-year period of both religious and American history. For those familiar with the LDS Church in modern times, it is impossible to study Mormonism in Transition without pondering the enormous amount of changes the Church has been through since 1890. For those new to the study of Mormonism, this book will give them a clear understanding the challenges the Church went through to go from a persecuted and scorned society to the rapidly growing, respected community it is today. From the Second Edition Foreword by Stephen J. Stein: "Thomas Alexander confronts the reality of change and does not try to disguise it or hide it in the shadow of earlier traditions. Rather, he acknowledges that Mormonism in 1930 was radically different from what it was in 1890 or at the time of its origins. He catalogues change without apology. In fact, Alexander celebrates change as the basis for the continuing success the Church of Jesus Christ of Latter-day Saints enjoys."

"This book will take its place in libraries next to the finest worksabou;this creative thinker." -- Religious StudiesReview

..". gives a fine sense of the present state and thefuture direction of Edwards studies... Recommended for upper-division undergraduateand graduate students." -- Choice

..". this volume opensup new windows, not only on previously neglected texts of Jonathan Edwards, but onthe larger cultural functions and effects of those texts." -- Journal of theHistory of the Behavioral Sciences

Here is a compact survey ofcurrent Edwards scholarship. These essays present groundbreaking contemporaryscholarship focusing on the writings of the 18th-century American philosopher andtheologian Jonathan Edwards. They range widely across the Edwardsian canon, including his most prominent and important published texts -- Religious Affectionsand The Nature of True Virtue -- as well as unfamiliar treatises andsermons.

The three volumes of The Cambridge History of Religions in America trace the historical development of religious traditions in America, following both their transplantation from other parts of the world and the inauguration of new religious movements on the continent of North America. This story involves complex relationships among these religious communities as well as the growth of distinctive theological ideas and religious practices. The net result of this historical development in North America is a rich religious culture that includes representatives of most of the world's religions. Volume 1 extends chronologically from prehistoric times until 1790, a date linked to the formation of the United States as a nation. The first volume provides background information on representative Native American traditions as well as on religions imported from Europe and Africa. Diverse religious traditions in the areas of European settlement, both Christian and non-Christian, became more numerous and more complex with the passage of time and with the accelerating present. Tension and conflict were also evident in this colonial period among religious groups, triggered sometimes by philosophical and social differences, other times by distinctive religious beliefs and practices. The complex world of the eighteenth century, including international tensions and conflicts, was a shaping force on religious communities in North America, including those on the continent both north and south of what became the United States. Volume 2 focuses on the time period from 1790 until 1945, a date that marks the end of the Second World War. One result of the religious freedom mandated by the Constitution was the dramatic expansion of the religious diversity in the new nation, and with it controversy and conflict over theological and social issues increased among denominations. Religion, for example, played a role in the Civil War. The closing decades of the nineteenth century witnessed the rising prominence of Roman Catholicism and Judaism in the United States as well as the growth of a variety of new religious movements, some that were products of the national situation and others that were imported from distant parts of the globe. Modern science and philosophy challenged many traditional religious assumptions and beliefs during this century and a half, leading to a vigorous debate and considerable controversy. By the middle of the twentieth century, religion on the North American continent was patterned quite differently in each of the three nations the United States, Canada, and Mexico. Volume 3 examines the religious situation in the United States from the end of the Second World War to the second decade of the twenty-first century, contextualized in the larger North American continental context. Among the forces shaping the national religious situation were suburbanization and secularization. Conflicts over race, gender, sex, and civil rights were widespread among religious communities. During these decades, religious organizations in the United States formulated policies and practices in response to such international issues as the relationship with the state of Israel, the controversy surrounding Islam in the Middle East, and the expanding presence of Asian religious traditions in North America, most notably Buddhism and Hinduism. Religious controversy also accompanied the rise of diverse new religious movements often dismissed as cults, the growth of mega-churches and their influence via modern technologies, and the emergence of a series of ethical disputes involving gay marriage and abortion. By the turn of the twenty-first century, the national and international religious contexts were often indistinguishable.

This edition presents the first text of Jonathan Edwards' private commentary on the book of Revelation. Written over a period of thirty-five years, Edwards' notebook reveals his lifelong fascination with apocalyptic speculation (including its bizarre aspects) and his persistent conviction concerning the usefulness of the visions in the life of the Christian church. In this volume is also published the first complete edition (since the eighteenth century) of the Humble Attempt (1748)-the call for united prayer that was Edwards' response to the decline in religious fervor after the Great Awakening. In his Introduction and commentary, Stephen J. Stein examines the development of Edwards' apocalyptic interests in the light of the situation in the eighteenth century, showing also how Edwards' private judgments on the book of Revelation affected his personal and theological activity. Together the texts and the Introduction illuminate a hitherto inadequately explored facet of Edwards' religious thought. With this volume, the Yale edition of the Works of Jonathan Edwards inaugurates the publication of Edwards' major manuscripts. Here, and in subsequent volumes, the massive body of Edwards' manuscripts materials (including letter, sermons, and Miscellanies) will be made available for the first time. Stephen J. Stein is associate professor of religious studies at Indiana University.

The year 2003 marked the tercentenary of the birth of Jonathan Edwards (1703-1758), the man perpetually hailed as "America's most original religious thinker." Edwards's impact, both on colonial religious life and on the Anglo-American world of his day, was internationally acknowledged, and his legacy for the century and a half and more after his death in 1758 has been profound. Even to this day, Edwards's life is studied and his writings consulted on a global basis more than any other American theologian. The most significant scholarly conference marking the Edwards tercentenary took place in October 2003 at the Library of Congress in Washington, D.C. The papers from that gathering are presented in this volume. They represent much of the best and most recent work being done on Edwards and reflect the wide diversity of approaches to his life, thought, and legacy.

In the early nineteenth century, a young man belonging to the prominent Byrd family of Virginia, the grandson of William Byrd III, took up residence in the Shaker community at Pleasant Hill, Kentucky. Over the next two years, 1826--1828, he wrote a series of letters to his father, a federal judge in Ohio, describing his experiences and his impressions of the United Society of Believers, as the Shakers were formally called. Eventually, William S. Byrd became a convert to the society and an advocate of its beliefs and practices. His letters -- cut short by his father's death -- offer today's reader an intimate view of communal life among the Shakers at a time of considerable turmoil in their village.

In the correspondence of William S. Byrd, the Shaker experience is expressed in human terms and becomes a living faith. The letters also record the trials associated with conversion to a religion that was socially unacceptable to many Americans of the time. Some of their more poignant passages describe young Byrd's attempt to reconcile the tensions created by his membership in two families -- the one of blood and the one of faith.

Letters from a Young Shaker provides an unusually instructive commentary on life in a Shaker community, on the questions agitating the community, and on the appeal of Shakerism to Americans in the early nineteenth century. In addition to the letters, the book contains other documents bearing on William Byrd's relationship with the settlement at Pleasant Hill and an introduction placing him in the social and religious context of the period. This book will appeal to historian of American society and to anyone interested in the Shaker way of life.

Long recognized as 'America's theologian', Jonathan Edwards (1703-1758) is seen as instrumental in the Great Awakening of the 1740s that gripped much of New England and that laid the groundwork for an American Protestant religious identity. This Cambridge Companion offers a general, comprehensive introduction to Jonathan Edwards and examines his life and works from various disciplinary perspectives including history, literature, theology, religious studies, and philosophy. The book consists of seventeen chapters written by leading religious scholars, historians and literary critics on Edwards' life, work, and legacy. The Companion will be an invaluable aid to teachers and scholars and will be imminently accessible to those just encountering Edwards for the first time.

Alternative religious groups have had a profound influence on American history-they have challenged the old and opened up new ways of thinking about healing, modes of meaning, religious texts and liturgies, the social and political order, and the relationships between religion and race, class, gender, and region. Virtually always, the dramatic, dynamic history of alternative religions runs parallel to that of dissent in America.

Communities of Dissent is an evenhanded and marvelously lively history of New Religious Movements in America. Stephen J. Stein describes the evolution and structure of alternative religious movements from both sides: the critics and the religious dissenters themselves. Providing a fascinating look at a wide range of New Religious Movements, he investigates obscure groups such as the 19th-century Vermont Pilgrims, who wore bearskins and refused to bathe or cut their hair, alongside better-known alternative believers, including colonial America's largest outsider faith, the Quakers; 17th- and 18th-century Mennonites, Amish, and Shakers; and the Christian Scientists, Jehovah's Witnesses, Black Muslims, and Scientologists of today.

Accessible and comprehensive, Communities of Dissent also covers the milestones in the history of alternative American religions, from the infamous Salem witch trials and mass suicide/murder at Jonestown to the positive ways in which alternative religions have affected racial relations, the empowerment of women, and American culture in general.