Your search for: subjects:"Protestantism"

"For those who thought Mainline Protestantism was well on its way to extinction, this collection provides interesting--possibly even shocking--reading. It points to new life arising out of old structures and changing modes of engagement with the culture. The message the reader takes away is that ...

"For those who thought Mainline Protestantism was well on its way to extinction, this collection provides interesting--possibly even shocking--reading. It points to new life arising out of old structures and changing modes of engagement with the culture. The message the reader takes away is that while the future for this religious tradition will not look like its past, it has a future. The best book written lately on this topic."--Wade Clark Roof, author of "Spiritual Marketplace: BabyBoomers and the Remaking of American Religion

"An important contribution to our understanding of the public influence of mainline Protestantism. This well-written and expansive book reveals how socially, civically, and politically active mainline Protestantism continues to be in American society, contrary to much conventional wisdom. Yet it shows the mainline influence as having a particular character, different from that of other religious traditions. Mainline Protestantism has, without justification, been understudied lately. This landmark book puts it back on the map and will generate discussion and inquiry for years to come."--Christian Smith, author of "The Secular Revolution

"This important book provides a balanced, critical, yet genuinely appreciative analysis of the role of mainline Protestantism's public role. It is a stimulating and refreshing change from the mainline Protestant 'bashing' of the past three decades. In a time of increased calls for religious organizations to be involved in public life, readers will be helped to understand both the possibilities and limits of such involvement as the authors examine the practices and policies of the most publicly engaged of America's religiousfamilies."--Jackson W. Carroll, coauthor of "Bridging Divided Worlds: Congregations and Generational Cultures

"An essential book for anyone interested in the public nature and works of the Protestant mainline. The vast ma

The strength of Empire, " wrote Ben Jonson, "is in religion." In Reforming Empire, Christopher Hodgkins takes Jonson's dictum as his point of departure, showing how for more than four centuries the Protestant imagination gave the British Empire its main paradigms for dominion and also, ironically ...

The strength of Empire, " wrote Ben Jonson, "is in religion." In Reforming Empire, Christopher Hodgkins takes Jonson's dictum as his point of departure, showing how for more than four centuries the Protestant imagination gave the British Empire its main paradigms for dominion and also, ironically, its chief languages of anti-imperial dissent. From Edmund Spenser's Faerie Queene to Rudyard Kipling's "The Man Who Would Be King, " English literature about empire has turned with strange constancy to themes of worship and idolatry, atrocity and deliverance, slavery and service, conversion, prophecy, apostasy, and doom.

Hodgkins organizes his study around three kinds of religious binding -- unification, subjugation, and self-restraint. He details how early modern Protestants like Hakluyt and Spenser reformed the Arthurian chronicles and claimed to inherit Rome's empire from the Caesars: how Ralegh and later Cromwell imagined a counterconquest of Spanish America, and how Milton's Satan came to resemble Cortes; how Drake and the fictional Crusoe established their status as worthy colonial masters by refusing to be worshiped as gods; and how seventeenth-century preachers, poets, and colonists moved haltingly toward a racist metaphysics -- as Virginia began by celebrating the mixed marriage of Pocahontas but soon imposed the draconian separation of the Color Line.

Yet Hodgkins reveals that Tudor-Stuart times also saw the revival of Augustinian anti-expansionism and the genesis of Protestant imperial guilt. From the start, British Protestant colonialism contained its own opposite: a religion of self-restraint. Though this conscience often was co-opted or conscripted to legitimize conquests andpacify the conquered, it frequently found memorable and even fierce literary expression in writers such as Shakespeare, Daniel, Herbert, Swift, Johnson, Burke, Blake, Austen, Browning, Tennyson, Conrad, Forster, and finally

American culture was firmly undergirded by two dominant rhetorics during the nineteenth century: manifest destiny and domesticity. The first celebrated a divinely ordained spread of democracy, individualism, capitalism, and civilization throughout the North American continent. The second codified ...

American culture was firmly undergirded by two dominant rhetorics during the nineteenth century: manifest destiny and domesticity. The first celebrated a divinely ordained spread of democracy, individualism, capitalism, and civilization throughout the North American continent. The second codified "natural" differences and duties of American men and women.

While the two rhetorics were touted as "universal" in their application and appeal, in actuality both assumed a belief in masculine Anglo-Saxon American superiority. The triumph of the nation could be accomplished only through the concomitant removal, acculturation, or elimination of nonwhite peoples and through a careful circumscription of white women. The rhetorics not only were linked through a virulent ethnocentrism and misogyny but also were connected through their reliance on the Protestant belief system and on the church itself.

Yet, curiously, despite their exclusion from the Protestant rhetorics of manifest destiny and domesticity, the nineteenth century featured a remarkable growth in the conversion of women and nonwhite men to the Protestant faith. Why did women and nonwhite men seek to join a dominant religion that in many ways set out to limit and oppress them?

This book responds to that question by exploring the actual words and rhetorical choices made by some of the most progressive Protestant white, African-American, and Native American thinkers of the era: Olaudah Equiano, William Apess, Catharine Beecher, Harriet Beecher Stowe, Sojourner Truth, and Amanda Berry Smith. It argues that American Protestantism was both prohibitive and constitutive, offering its followers an expedient, acceptable but limited means forassuming social and political power and for forming a mutually empathetic, relational notion of self while at the same time foreclosing the possibility for more radical roles and social change.