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Did religion effect american literature
Religions writing in american literature
Did religion effect american literature
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Technological Advances in Correlation With The Teachings of Evangelicalism
There are an abundance of factors that best explain the changes in evangelicalism between the periods 1920-1960 and 1960-2000. One of the most prominent of these factors is the continuous change and development of technological advances in the twentieth century. Evangelicals utilized forms of industrial communication such as radio, television, motion pictures, and contemporary music to promote and spread the word of Christianity. With the success of creative outlets for religious teachings, evangelicals and evangelical Protestants adapted to American social, political, economic, and cultural life that was rapidly transforming across the nation and would continue to transform well into the twenty-first century.
In order to understand how technological advances impacted the spread of evangelicalism one must revert back to the origins of the Bible as the first outlet for promoting religious teaching. During the nineteenth-century, Americans citizens and politicians viewed the Bible not only as a symbol of moral authority and common decency, but also regarded the book as an icon for the United States' political and cultural supremacy.(27). American leaders advocated the importance of Bible reading and prayer in public schools and in the middle decades of the nineteenth it became state law that Bible reading was required as way of promoting religion and ethical attitudes. (28). The Bible served as a basis for American culture and most of the nation agreed with the notion that the country couldn't maintain the integrity that was crucial for a democratic government if religion wasn't a part of its core values. (28). American evangelicals viewed the Bible as divi...
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...se who believe that God has intervened thoughout human civilization.
The presence of evangelicalism in American politics and culture is still actively present. Although the term "desirable" is misleading when dealing with politics. Some politicians claim to have strong ties with religious practices, yet only do so because a large portion of the United States was raised upon the evangelical teachings and a proclamation of religious values would win a considerable amount of votes in election. Evangelicalism is both desirable and undesirable within culture because of the diversity among society. There are still individuals in the United States today that spread evangelicalism on a world wide scale. However, there is a large majority of the population that is progressively turning away from religious teaching and focusing more on the self rather than a divine being.
In the early 1920’s, a new movement began, known as the Fundamentalist Revolt. This New movement all started when Protestants started feeling threatened by all of the modernists and new cultures arising. Fundamentalists didn’t like that modernists were completely changing entertainment, sexual rules, and general morals. Fundamentalists believed that people had to start going back to their old ways and the ways things were written the Bible. As this idea got bigger and bigger people started preaching their ideas of how fundamentalism should regain its position in society. Anti-modernist preached about the ideas of alcohol in public and even Darwinism to prove the points of fundamentalism. More specifically the fundamentalist revolt impacted religion, race, and immigration in many ways all across country.
Johnson, through the revival, shows a growing Protestant influence within Rochester, New York. Charles Finney came, Bible in hand, proclaiming that the Millennium was in reach, but only through the efforts of the willing: this was a revival for social ch...
The Democratization of American Christianity, by Nathan Hatch, was written to expound in depth the recounting of the five major mass movements of the nineteenth century. Nathan Hatch has been noted as one of the most influential scholars in the study of the history of religion in America. In his book, he profoundly writes to his readers to clarify how “The wave of popular religious movements that broke upon the United States, in the half century after independence did more to Christianize America than
Robert Laurence Moore has written a delightful, enlightening, and provocative survey of American church history centered around the theme of "mixing" the "sacred" with the "secular" and vice versa. The major points of conversation covered include the polarization caused by the public display of religious symbols, the important contribution that women and Africans have made to the American religious mosaic, the harmony and friction that has existed between science and religion, the impact of immigration on religious pluralism, and the twin push toward the union and separation of religion and politics.
First, although Sweeney is an expert in American religion and culture, the book has inaccuracies. According to Mullin, “Pat Robertson's second-place finish in the 1988 Iowa caucuses surprised "all but his supporters," he did not win as Sweeney reports (150)” and “the World Relief Commission of the NAE began in 1944 (not 1945) as the War Relief Commission (172).” However, these inaccuracies do not take away from his premise. Yet, the reader is left wondering if the author’s research was specious. Next, while Sweeney does mention women as a vital part of the American evangelical story, a themed chapter devoted to their labors would be beneficial to both laity and scholar. Ziefle agrees. In his review, he states, “one cannot help but think a separate chapter specifically set aside to discuss women’s roles would have also been desirable.” Nevertheless, Sweeney does represent the rich heritage that women have contributed to the movement. Lastly, Sweeney disappointingly concludes his history of evangelicalism with the 1960s. Leaving the reader to assume there has been no significant change in the movement in the past forty-five years. However, this seems unlikely, since Robert Warner has written a book entitled, Reinventing English Evangelism, 1966-2001: A Theological and Sociological Study. Therefore, Sweeney premise lacks the rich and spiritual powerful heritage of the movement from 1970s to
Whether people stood for or against the Reverend William A. Sunday, they all agreed that it was difficult to be indifferent toward him. The religious leader was so extraordinarily popular, opinionated, and vocal that indifference was the last thing that he would get from people. His most loyal admirers were confident that this rural-breed preacher was God’s mouthpiece, calling Americans to repentance. Sunday’s critics said that at best he was a well-meaning buffoon whose sermons vulgarized and trivialized the Christian message and at worst he was a disgrace to the name of Christ (Dorsett 2).
Hatch tells the reader that the religious communication changed in only two ways in the years following the American Revolution. The first way in which religious communication was that “clergy men lost their unrivaled position as authoritative sources of information (Hatch 125).” The second way in which the religious communication changed “was an explosion of popular printed material (Hatch 125).” This explosion of printed word changed Protestant Christianity. Exploiting of the press many pamphlets, tracts, books, songs and newspapers were published in order to extend the reach of Christianity and to battle other religions and naysayers. But even men of proper learning and character found it difficult to infuse elitist communication and gospel for the common man (Hatch 128). Elias Smith contented, “and all Christians have a right to propagate it, I do also declare, that every Christian has a r...
Gaustad, Edwin S. The Religious History of America: The Heart of the American Story from Colonial Times to Today. N.p.: HarperOne, 2004. Print.
Eck, Diana L. A New Religious America: How a "Christian Country" Has Now Become the World's Most Religiously Diverse Nation. San Francisco: HarperSanFrancisco, 2001. Print
There were several reasons for more of a democratic government in American politics and religion. Lots of participation in politics had occurred whether it was by styles of religion, worshipping, and Churches. Goldberg mentioned, “The same egalitarian impulse drove these twin democratic revolutions, and both represented an empowerment of the common man.” (Goldberg, ed.,
Religion in the 1950s was a very important aspect to many citizens living in America. The amount that religion affected the population was shown by the increase of religious groups at the time, it was stated in “The 1940s: Religion: Overview.” from American Decades, “..by 1950 more than 55 percent were members of religious groups, a figure that would increase to 69 percent by the end of the 1950s.” However, this number had not been the same throughout 20th century America. The amount of people in America that had been going to worship their religious figures during the Great Depression was a very small percentage of Americans. The number only started to increase after World War II came to a closing and brought major economic prosperity to America. This burst of church growth in America during the time
In the first chapter of Nathan Hatch’s book, The Democratization of American Christianity, he immediately states his central theme: democratization is central to understanding the development of American Christianity. In proving the significance of his thesis, he examines five distinct traditions of Christianity that developed in the nineteenth century: the Christian movement, Methodists, Baptists, Mormons and black churches. Despite these groups having diverse structural organization and theological demeanor, they all shared the commonality of the primacy of the individual conscience.
The introduction of Evangelicalism brought about a solution to the Church’s problem. The Evangelicals “worked to restore the church and the country to a semblance of a morality” (The Victorian Web) and specifically targeted bringing the “belief and, morality of the upper class into conformity with their profession of faith.” (The Victorian Web) This ideas were exhibited in various texts which similarly argued that without true reformation of the wealth...
I have been one of the founders of the Social Gospel movement. After marrying Alice Bisbee in 1871, we continuously moved around the country in searching for positions in the church. In 1884, we finally arrived at Central Congregational Church. In 1885, As a result of being asked to update the manual used by the church, I published my most influential book of the late nineteenth century Our Country: Its Possible Future and Its Present Crisis. In the book, I expressed my strong Protestant religious principle in addressing America’s industrial and social issues. I paid particular attention regarding the poor living condition in the cities as industrialization and immigration continue to grow, concerned that our country is being endangered by immigrants. I strongly believe that it is the duty of the Anglo Saxons to Christianize the country by sharing our knowledge and technology of Christianity, in solving inequities in America’s economic and social network.
America was affected by a wave of religious shifts throughout its history, being a firmly religious culture to becoming a leader of scientific progression on a global scale and maintaining its religious roots. As shown, America changed from being a religiously dedicated nation to becoming a nation with religious roots with tolerance of other beliefs.