A groundbreaking number of sacred Christian writings of yankee starting place from Mormons, Shakers, Christian Scientists, and others.
"Scripture" is any paintings within which the authors, translators, editors, or discoverers all declare to have bought knowledge from a resource outdoor themselves, be it revelation, enlightened philosophy, or old archive. For the 1st time in one quantity, American Scriptures gathers fifteen of those texts from spiritual events with origins within the usa. Laurie F. Maffly-Kipp's concise unmarried quantity will enlighten not just readers attracted to the old and spiritual elements of the scriptural texts, but in addition these whose curiosity has been piqued through such bestsellers as Angels and Demons and The Da Vinci Code.
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Extra info for American Scriptures: An Anthology of Sacred Writings (Penguin Classics)
Since a life devoid of God and spiritual relationship was not true for many of the common people, whether Roman Catholic, Anglican, or Methodist, such a Hardy lens obscures more than it portrays of the life and pulse of the people of Newfoundland. " Thus Beardsall, in her dependence on the volume, has twice- 30 Shouting, Embracing, and Dancing with Ecstasy removed herself from what she was attempting to describe - the world view of the people who became Newfoundland Methodists. Beardsall quoted Batstone's statements concerning the "degeneration" of the people being caused by an environment so harsh that it required even "a certain degree of sadism" to adjust to it.
Dawn Barrett, under the supervision of Hans Rollmann, did further study on Coughlan and his converts in Conception Bay. She considered that Kewley was "insightful" in his recognition of theological dissonance between Coughlan and Wesley, but she rejected Kewley's isolation theory: "The inhabitants were ... "37 More importantly, Barrett's thesis is the most laudable attempt in the whole Methodist historiography of Newfoundland to reach the actual Methodism of ordinary people instead of focusing on religious leaders and elites.
Instead, the missionaries reflected "the growing moderation of English Methodism," which was out of step with North America. " French concluded that Methodism in the Maritimes, while not a failure, had nowhere near the success it had in Upper Canada because of the unsuitability of English Wesleyanism: They did not realize ... that Newlight attitudes survived because they accorded most neatly with the religious background or present condition of many people. Similarly, they were not really alert to the fact that although in Nova Scotia the policy of assimilation to English practice was superficially attractive, it ran counter to the inner logic of that province's growth ...