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The Kingdom of Matthias is a collection of history that seeks to inform on the story of Robert Matthews, who later adopted the name Matthias the Prophet. The story also sets forth to describe the socioeconomic state of the United States during which the rise of cults was rampant. It also lays the groundwork and establishes the framework for which modern day cults are viewed.
The book begins by describing the upbringing of Elijah Pierson, a soon to be member of the Kingdom of Matthias. Elijah Pierson was raised under the influence of a strict Yankee Calvinist community in rural Morristown, New Jersey. The Calvinist community in Morristown was patriarchal and family history and social rank was indispensible in the community’s core value. In this community, Pierson was raised to fear God. However he was constantly reminded that not even a “perfect outward adherence to God’ rules would assure him a place in heaven. For in the Calvinist community, one’s destiny is immutable. Although Morristown was not too far from New York, the world views that both communities were utterly different.
After spending much of his childhood in Morristown, Pierson moved to New York to start begin a new trade. Pierson started his own merchant firm on Pearl Street, present day Manhattan. In New York, Pierson experience cultural shock. He was now a part of a minority and his religion and all religion for that matter did not hold the same importance to the people of New York as it did to him. He observed that the affluent saw church as an avenue for socializing and the poor wee too busy with their personal lives and making ends meet that Christianity was out of their reach.
With the change in environment, Pierson still held on to his Christian beliefs. To dev...
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...leased from prison, Mathews continued his quest for religion by seeking Joseph Smith of the Mormon society, under the alias Joshua the Jewish Minister. The two had a heated discussion of resurrection and reincarnation. On the other hand, Matthews claimed to be both God and the reincarnation of the apostle Matthias. However Matthews his meeting with Smith was unsuccessful because both prophets believed the other was of the devil. Matthews’ s religious journey albeit chaotic and aberrant now serves as subconscious guide for how new religious movements and cults in present day America.
In order to understand the consequences of Matthias’s formation of his kingdom one must consider the social, financial, ethnic, and sexual conditions of the time and setting during which his kingdom was founded. These conditions served as the catalysts that cause the eruption of cults.
The Kingdom of Matthias by Paul E. Johnson and Sean Wilentz is a story of the rise and fall of a religious cult established by Robert Matthews (Matthias). Within his kingdom, Matthias and his followers, abided by Matthias, believes of the subjugation of women by men. Even though at the time the cult was in existence the United States was experiencing two great movements that urged the forward progression of women, the Market Revolution and the Second Great Awakening. Two women in particular are mentioned in Johnson and Wilentz’ book that were really suppressed by Matthias and his subjects. One was Isabella van Wagenen, the slave that worked in Mount Zion and even Matthias’ own daughter Isabella Matthews Laisdell. The Kingdom of Matthias reveals the 19th century experienced the presence of an oppressive “prophet” known as Matthias who tyrannically degraded women through cruel treatment, sexual advances, and belittling them in a society that was starting to notice the inclination of women’s rights, all of these violent and atrocious acts eventually lead to the downfall of Matthias’ kingdom.
This event changed the role of American religion during the early nineteenth century. Non-traditional religions such as Mormonism resulted from this religious revival movement as well. The religious revivals that emphasized individual choice of humans over predestination of God continuously shook New England Calvinism. The “cult of Matthias” was unlike any other religious groups during the time period.
Bitton, Davis & Beecher, Maureen U. New Views of Mormon History. Salt Lake City: University of Utah Press, 1987.
Revised Standard Version Catholic Edition Bible. Eds. Dom Bernand Orchard, Rev. R. V. Fuller. San Francisco: Ignatius Press, 1966. Print.
A deeply pious man, John considers the Bible a sublime source of moral code, guiding him through the challenges of his life. He proclaims to his kid son, for whom he has written this spiritual memoir, that the “Body of Christ, broken for you. Blood of Christ, shed for you” (81). While John manages to stay strong in the faith and nurture a healthy relationship with his son, his relationship with his own father did not follow the same blueprint. John’s father, also named John Ames, was a preacher and had a powerful effect on John’s upbringing. When John was a child, Father was a man of faith. He executed his role of spiritual advisor and father to John for most of his upbringing, but a shift in perspective disrupted that short-lived harmony. Father was always a man who longed for equanimity and peace. This longing was displayed in his dealings with his other son, Edward: the Prodigal son of their family unit, a man who fell away from faith while at school in Germany. John always felt that he “was the good son, so to speak, the one who never left his father's house” (238). Father always watched over John, examining for any sign of heterodoxy. He argued with John as if John were Edward, as if he were trying to get Edward back into the community. Eventually, John’s father's faith begins to falter. He reads the scholarly books
To begin with, the dual narratives of the text here present a unique mixture of chronology and perspective. Moreover, noteworthy is also McBride’s usage of the rhetorical strategy of alternate chapters and parallelism. This can be seen when McBride remarkably places related chapters together to juxtapose the life of his mother and that of himself. This allows one to observe the parallelism in the two lives; and perhaps more importantly, understand the significance Ruth’s life has had on McBride. For example, McBride places the chapters “Shul” and “School” next to each other. Here, both Ruth and James are struggling and are trying to fit in but are rejected due to racial and social conflicts. Another example is, “The New Testament” and “The Old Testament.” Both of these chapters revolve around the embarrassment Ruth and James feel for their circumstances. In “The Ne...
A handsome boy kneels down for prayer beside a tree in his father’s orchard. It is a nice sunny spring day with the warm rays of the radiant sun gently kissing the boy’s face. “God, give me a sign,” he pleads to his heavenly father. He is only 14, yet religion fascinates him. Confused by what Christian faith to believe in, he was not sure whether he wanted to become a Baptist like his parents, or a Methodist, which church’s teachings appealed more to him. A slight cool breeze passes through his chestnut colored hair. In a moment he finds himself paralyzed, unable to move, at the mercy of some evil force. A shadowy mist surrounds him. The boy is afraid and does the only thing he could think of: he prayed, “God save me!” Immediately a pillar of light descends over his head like a crown of gold. A strange calmness overcomes the boy, and the shadows around him recede. To the boy, who questioned God’s existence, this was a sure sign that his heavenly father was still there. That boy was Joseph Smith, who had just experienced the first of a series of visions that he would receive throughout his faithful life. Soon after his first vision, he received another in which he the angel Moroni visited him, who presented him with a map. Smith traveled to a nearby hill where he found several golden tablets, etched with mysterious characters of ancient languages long forgotten. Smith was ordered by the angel to translate the plates into what is now known as the Book of Mormon (from which the Mormons gained their name), the cornerstone of the Church of Jesus Christ of Latter Day Saints, or simply abbreviated as the LDS Church. (Millet 6-8).
Terry Tempest Williams is fully aware that she is contradicting the church when she writes “women have no outward authority,” yet she still chooses to take part in a ritual of healing that can only be performed by the men. Williams, however, does so in privacy and in the “secrecy of the sisterhood.” The word secrecy hints at the idea of doing something which is not accepted and against certain beliefs of today’s church. She was born and raised in a home of devout Mormons who follow the traditional beliefs of their faith. She acknowledges that the Mormon Church places great importance on obedience. In college she began to question her faith and today would not consider herself an “orthodox Mormon,” although Mormonism still has an impact in her life and work. In her writing, Williams continually contradicts the values of the Mormons.
To begin with, the dual narratives of the text here present a unique mixture of chronology and perspective. Moreover, noteworthy is also McBride’s usage of the rhetorical strategy of alternate chapters and parallelism. This can be seen when McBride remarkably places related chapters together to juxtapose the life of his mother and that of himself. This allows one to observe the parallelism in the two lives and to understand the significance Rachel's life had on McBride. For example, McBride places the chapter titled “Shul” and “School” next to each other with each giving a view of the problems they faced in school. Here both Ruth and James are struggling and are trying to fit in but are rejected due to racial and social conflicts. Another example is “The New Testament” and “The Old Testament.” Both of these chapters revolve around the embarrassm...
This mass enterprise is reviewed through five traditions in the early nineteenth century: the Christian movement, the Methodists, the Baptists, the black churches, and the Mormons. Hatch explains that these major American movements were led by young men who shared “an ethic of unrelenting toil, a passion for expansion, a hostility to orthodox belief and style, a zeal for religious reconstruction, and a systematic plan to realize their ideals” (4). These leaders changed the scope of American Christianity by orientating toward democratic or populist ideals. Their movements offered both individual potential and collective aspiration, which were ideas ready to be grasped by the young and booming population. These early leaders had a vision of a faith that disregarded social standing, and taught all to think, interpret, and organize their faith for themselves. It was a faith of “religious populism, reflecting the passions of ordinary people and the charisma of democratic movement-builders” (5).
Moses is characterized as a hard-working man who is very kind and intimate with nature. He is the last worker out in the fields on many days and he is extremely comfortable outside in nature. In Edward P. Jones’ excerpt from The Known World, the character of Moses is developed through the imagery that is used, the third person point of view, and the details that Jones chooses to use.
In order to understand the ramifications of Matthias's formation of his kingdom, the social,financial, ethnic, and sexual conditions of the times must be realized as the catalysts that cause the cults to form. A whole series of evangelic congregations appeared in the early decades of the nineteenth century in order to serve the poor, the emotionally needy, those barred from the new prosperousness, hopefulness, forbearance, personal freedom and sensible thought of the business classes. Combining good narrative skills,excellent characterization, and historic detail, Johnson and Wilentz recreate the engaging tale of a hypocritical prophet and his erroneous followers in New York during the eighteen twenties and thirties. The main motif that dominated Matthias's and Elijah Pierson's actions involves the beliefs that were instilled in them when they were young,about the natural order of men and women. The patriarchy that ruled Matthias's kingdom originated in both men's thoughts from the Calvinism that was their first doctrine as youths around eighteen hundred. Elijah's Morristown First Presbyterian Church and Mathews Coila Anti-Burhgers church enforced the dominance of men through incorporating their domestic authority into church ritual. With Elijah men sat at the head of the pew and his father and uncles were church trustees. Even though Robert Matthew's church had an egalitarian dissolution of power and wealth , patriarchal roles were reinforced by men leading their families into church and
It was the night of the big revival, and Langston, a young boy going on the age of thirteen, was brought to his Aunt Reed’s church to see Jesus and be saved from sin. His aunt told him, “when you were saved from sin you saw a light, and something happened to you inside” (219). He believed her. When he was brought to church, his aunt directed him to the front row, where he sat calmly and patiently in the heat, waiting for the preacher to begin the service. The Preacher welcomed the “young lambs” (219) and started his sermon. Towards the end of his speech he invited the young children to the altar to be saved. At this point, Langston was confused because he was not seeing Jesus before him. All the young boys and girls sprang to their feet except Langston and another boy named Westley. They were the only two left on, what the parishioners of the church called, the “mourners’ bench” (218). Finally, Westley became very restless and decided that he was not going to sit on this bench anymore. Langston was left there all alone until
" Christianity & Literature 58.1 (2008): 81-92. Academic Search Complete. Web. 29 Mar. 2014. Fienberg, Lorne. "
“ Meyer. 916-17 Emanuel, James A. “Hughes’s Attitudes toward Religion.” Meyer. 914-15. The. Hughes, a.k.a.