Download e-book for iPad: Communal Utopias and the American Experience: Religious by Robert P. Sutton

By Robert P. Sutton

ISBN-10: 0275975541

ISBN-13: 9780275975548

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.

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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.

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Communal Utopias and the American Experience: Religious Communities, 1732-2000 by Robert P. Sutton


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