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by David Holland

Author: David Holland
Subcategory: World
Language: English
Publisher: Oxford University Press; 1 edition (February 2, 2011)
Pages: 304 pages
Category: History
Rating: 4.1
Other formats: azw doc azw lrf

This book compels one to look at the history of religious thought in America in fresh ways.

This book compels one to look at the history of religious thought in America in fresh ways. Brooks Holifield, Charles Howard Candler Professor of American Religious History, Emory University.

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Why, an exasperated Jonathan Edwards asked, can't we be contented with. Goodreads helps you keep track of books you want to read.

бесплатно, без регистрации и без смс. Why, an exasperated Jonathan Edwards asked, cant we be contented with. the canon of Scripture? Edwards posed this query to the religious enthusiasts of his own generation, but he could have just as appropriately put it to people across the full expanse of early American history. In the minds of her critics, Anne Hutchinsons heresies threatened to produce a new Bible.

By carefully exploring the history of this scriptural boundary, it provides a new angle of inquiry onto such matters as religious freedom and textual authority, national identity, and historical consciousness. African History: BCE to 500CE. American History: pre-Columbian BCE to 500CE. Ancient Greek, Roman, and Early Christian Philosophy. Archaeology: Classical. Archaeology: Non-Classical.

Continuing Revelation and Canonical Restraint in Early America. David Holland graduated summa cum laude from Brigham Young University and received masters and doctoral degrees in History from Stanford University

Continuing Revelation and Canonical Restraint in Early America. David Holland graduated summa cum laude from Brigham Young University and received masters and doctoral degrees in History from Stanford University. He has held fellowships from the Mellon Foundation, the Whiting Foundation, and Yale's Center for Religion and American Life.

Oxford University Press, 2011. Published: 1 November 2012. by University of California Press. in Nova Religio: The Journal of Alternative and Emergent Religions. Nova Religio: The Journal of Alternative and Emergent Religions, Volume 16, pp 116-117; doi:10. For questions or feedback, please reach us at support at scilit.

Religion in Early America. A symposium hosted by the Smithsonian’s National Museum of American History. Schedule and Speakers. He is a scholar of American religious history and casts a broad and inclusive net in understanding the deep intellectual, theological, and cultural currents driving New England church history. Amanda Porterfield, Professor of Religion, Florida State University. Publications include Conceived in Doubt: Religion and Politics in the New American Nation (University of Chicago Press, 2012).

cgi?article 4505&context byusq. David F Holland, Randall Balmer.

What seemed reasonable when represented in sacred history seemed absurd or even fanatical in early modern America.

New York: Oxford University Press, 2010. What seemed reasonable when represented in sacred history seemed absurd or even fanatical in early modern America. Various Protestants admitted as much in their profoundly circular logic that there would be no new revelation unless, of course, there were new revelation (21-22). In the phrase of famed liberal Congregationalist Horace Bushnell, arguments for the possibility are good, but evidences for the fact do not correspond (134).

"Why," an exasperated Jonathan Edwards asked, "can't we be contented with. . . the canon of Scripture?" Edwards posed this query to the religious enthusiasts of his own generation, but he could have just as appropriately put it to people across the full expanse of early American history. In the minds of her critics, Anne Hutchinson's heresies threatened to produce "a new Bible." Ethan Allen insisted that a revelation which spoke to every circumstance of life would require "a Bible of monstrous size." When the African-American prophetess Rebecca Jackson embarked on a spiritual journey toward Shakerism, she dreamt of a home in which she could find multiple books of scripture. Orestes Brownson explained to his skeptical contemporaries that the idea drawing him to Catholicism was the prospect of an "ever enlarging volume" of inspiration. Early Americans of every color and creed repeatedly confronted the boundaries of scripture. Some fought to open the canon. Some worked to keep it closed. Sacred Borders vividly depicts the boundaries of the biblical canon as a battleground on which a diverse group of early Americans contended over their differing versions of divine truth. Puritans, deists, evangelicals, liberals, Shakers, Mormons, Catholics, Seventh-day Adventists, and Transcendentalists defended widely varying positions on how to define the borders of scripture. Carefully exploring the history of these scriptural boundary wars, Holland offers an important new take on the religious cultures of early America. He presents a colorful cast of characters-including the likes of Franklin and Emerson along with more obscure figures--who confronted the intellectual tensions surrounding the canon question, such as that between cultural authority and democratic freedom, and between timeless truth and historical change. To reconstruct these sacred borders is to gain a new understanding of the mental world in which early Americans went about their lives and created their nation.