By Robert P. Sutton
American communalism isn't a disjointed, erratic, virtually ephemeral a part of our earlier, yet an on-going, crucial a part of American heritage. this crucial learn starts off with an exam of America's first spiritual utopia at Ephrata, close to Lancaster, Pennsylvania, in 1732 and strains successive utopian experiments within the usa during the following centuries. the writer demonstrates that the utopian communal tale is an indispensable part of the Puritan notion of the US as a urban upon a hill and a beacon mild for the realm the place definitely the right society can be outfitted and the place it can flourish.After discussing the Ephrata Cloister (1724-1812), the writer turns to the dozen or so Shaker groups that unfold utopian communalism from New England to the Ohio Valley frontier within the antebellum years. subsequent, he examines a few of the Separatists, in addition to the Oneida neighborhood. He strains the historical past of the Hutterite utopias from Russia to the nice Plains and Canada among the Civil warfare and global battle I. In a bankruptcy on California counter tradition groups, he analyzes the Theosophist communes at Pint Loma and Temple domestic. eventually, he discusses smooth non secular utopias starting from the Koreshian team spirit at Estero, Florida, to Zion urban close to Chicago, Dorothy Day's Catholic employee move, the Sufi Utopia within the Berkshire Mountains, and the Pandanaram payment in Indiana.
Read Online or Download Communal Utopias and the American Experience: Religious Communities, 1732-2000 PDF
Best religious history books
Utilizing a department among substantial and formal legislations because the key aspect for figuring out the acceptable legislations in papyri, this learn deals a brand new realizing of the certain components Roman and native legislations performed within the felony truth of second-century Arabia.
The Greek myths are usually wonderful; they're filled with monsters, metamorphoses, and the supernatural. despite the fact that, they can learn in alternative ways to boot. This quantity charts historic dissatisfaction with the excesses of fable, and a few of the makes an attempt to chop those tales all the way down to dimension by way of explaining them as misunderstood money owed of exact occasions.
Before everything of yankee historical past, the note was once in Spanish, Latin, and local languages like Nahuatal. yet whereas Spanish and Catholic Christianity reached the hot global in 1492, it used to be simply with settlements within the 17th century that English-language Bibles and Protestant Christendom arrived.
A set of essays at the lifestyles, profession, and reception of the eighteenth-century evangelical preacher, George Whitefield (1714-70). summary: a set of essays at the lifestyles, occupation, and reception of the eighteenth-century evangelical preacher, George Whitefield (1714-70)
- Church Mother: The Writings of a Protestant Reformer in Sixteenth-Century Germany (The Other Voice in Early Modern Europe)
- A Companion to Second-century Christian "Heretics (Supplements to Vigiliae Christianae, V. 76)
- Fundamentalism and Education in the Scopes Era: God, Darwin, and the Roots of America's Culture Wars
- Religion and Social Transformations in Cyprus: From the Cypriot Basileis to the Hellenistic Strategos
- The Bible and the Dead Sea Scrolls: Vol 3: The Scrolls and Christian Origins (Princeton Symposium on Judaism and Christian Origins)
- Christians and Their Many Identities in Late Antiquity, North Africa, 200-450 CE
Extra resources for Communal Utopias and the American Experience: Religious Communities, 1732-2000
32–49; Stephen Paterwic, “From Individual to Community: Becoming a Shaker at New Lebanon,” Communal Societies 11 (1991): 18–33. 15. These villages for the gathering “into gospel order” were Watervliet (Niskeyuna), New York (1787); Hancock, Massachusetts (1790); Enﬁeld, Connecticut (1790); Harvard, Massachusetts (1791); Tyringham, Massachusetts (1792); Canterbury, New Hampshire (1792); Shirley, Massachusetts (1793); Enﬁeld, New Hampshire (1793); Alfred, Maine (1793); and Sabbathday Lake, Maine (1794).
He then journeyed to Niskeyuna, where Ann convinced him that Christ had revealed to her that God was both male and female and that the Messiah would appear as a woman at an imminent Second Coming. In the meantime, he must live without sin by rejecting carnal temptations and all Shaker Communities 19 enjoyments of the material world. Ann required Meacham, and other new members, to give an initial open confession to the community, and every Shaker had to give ongoing confessions to elders of the same sex.
459. 29. Brewer, Shaker Communities, Shaker Lives, p. 45; Oved, American Communes, pp. 48–49; Andrews, Shakers, pp. 95–99; Julia Neal, “The American Shakers,” Communities: Journal of Cooperation 68 (Winter 1985): 16–17; Glendyne R. Wergland, “Lust, ‘A Snare of Satan to Beguile the Soul’: New Light on Shaker Celibacy,” Communal Societies 15 (1995): 1–24. 30. Stein, Shaker Experiences, pp. 95–98, 155–59, 198–99, 301–4. The appendix to Andrews, Shakers, has a reprint of the title page of the Millennial Laws as well as the text of the Laws, pp.
Communal Utopias and the American Experience: Religious Communities, 1732-2000 by Robert P. Sutton