This volume was designed as a basic bibliography of books, dissertations, and pamphlets that address and illuminate world Lutheranism since 1580. Huber (church history, Trinity Lutheran Seminary, OH) organizes this reference into subject areas, including historical Lutheranism (with sections by region and a section on the history of the theology and ministry), missions, and contemporary Lutheranism (also by region with a long section on the North American church, and a section on Lutherans and ecumenical ministries. Annotation copyrighted by Book News, Inc., Portland, OR
The volumes in this set, originally published between 1964 and 2002, draw together research by leading academics in the area of higher education, and provide a rigorous examination of related key issues. The volume examines the concepts of learning, teaching, student experience and administration in relation to the higher education through the areas of business, sociology, education reforms, government, educational policy, business and religion, whilst also exploring the general principles and practices of higher education in various countries. This set will be of particular interest to students and practitioners of education, politics and sociology.
Originally published in 1996 Religious Higher Education in the United States looks at the issue of higher education and a lack of a clearly articulated purpose, an issue particularly challenging to religiously-affiliated institutions. This volume attempts to address the problems currently facing denomination-affiliated institutions of higher education, beginning with an introduction to government aid and the regulation of religious colleges and universities in the US. The greater part of the volume consists of 24 chapters, each of which begins with a historical essay followed by annotated bibliographical entries covering primary and secondary sources dating back to 1986 on various denomination-connected institutions.
During the late seventeenth century, a heterogeneous mixture of Protestant settlers made their way to the South Carolina lowcountry from both the Old World and elsewhere in the New. Representing a hodgepodge of European religious traditions, they shaped the foundations of a new and distinct plantation society in the British-Atlantic world. The Lords Proprietors of Carolina made vigorous efforts to recruit Nonconformists to their overseas colony by granting settlers considerable freedom of religion and liberty of conscience. Codified in the Fundamental Constitutions of Carolina, this toleration ultimately attracted a substantial number of settlers of many and varying Christian denominations. In The Origins of Southern Evangelicalism, Thomas J. Little refutes commonplace beliefs that South Carolina grew spiritually lethargic and indifferent to religion in the colonial era. Little argues that pluralism engendered religious renewal and revival, which developed further after Anglicans in the colony secured legal establishment for their church. The Carolina colony emerged at the fulcrum of an international Protestant awakening that embraced a more emotional, individualistic religious experience and helped to create a transatlantic evangelical movement in the mid-eighteenth century. Offering new perspectives on both early American history and the religious history of the colonial South, The Origins of Southern Evangelicalism charts the regional spread of early evangelicalism in the too-often neglected South Carolina lowcountry—the economic and cultural center of the lower southern colonies. Although evangelical Christianity has long been and continues to be the dominant religion of the American South, historians have traditionally described it as a comparatively late-flowering development in British America. Reconstructing the history of religious revivalism in the lowcountry and placing the subject firmly within an Atlantic world context, Little demonstrates that evangelical Christianity had much earlier beginnings in prerevolutionary southern society than historians have traditionally recognized.
An exploration of the ways a particular religious tradition and a distinct social context have interacted over a 300-year period, including the unique story of the oldest and largest African American Calvinist community in America The South Carolina low country has long been regarded—not only in popular imagination and paperback novels but also by respected scholars—as a region dominated by what earlier historians called “a cavalier spirit” and by what later historians have simply described as “a wholehearted devotion to amusement and the neglect of religion and intellectual pursuits.” Such images of the low country have been powerful interpreters of the region because they have had some foundation in social and cultural realities. It is a thesis of this study, however, that there has been a strong Calvinist community in the Carolina low country since its establishment as a British colony and that this community (including in its membership both whites and after the 1740s significant numbers of African Americans) contradicts many of the images of the "received version" of the region. Rather than a devotion to amusement and a neglect of religion and intellectual interests, this community has been marked throughout most of its history by its disciplined religious life, its intellectual pursuits, and its work ethic.
This detailed biography gives a portrait of the life of Daniel Alexander Payne, a free person of color in nineteenth century Charleston, South Carolina. This work highlights his life as educator, pastor, abolitionist, poet, historiographer, hymn writer, ecumenist, and bishop of the African Methodist Episcopal Church. Payne was a strong voice for the freedom of his enslaved brothers and sisters of color as well as a vociferous supporter of general and theological education. Upon his election as president of Wilberforce University in Ohio in 1863, Payne became the first African American to lead an institution of higher education in the United States. In addition to exploring his work within the United States, this biography highlights and includes sources from Payne’s travels, work, and reception in nineteenth century Europe.
In the decades before the Civil War, Charleston, South Carolina, enjoyed recognition as the center of scientific activity in the South. By 1850, only three other cities in the United States--Philadelphia, Boston, and New York--exceeded Charleston in natural history studies, and the city boasted an excellent museum of natural history. Examining the scientific activities and contributions of John Bachman, Edmund Ravenel, John Edwards Holbrook, Lewis R. Gibbes, Francis S. Holmes, and John McCrady, Lester Stephens uncovers the important achievements of Charleston's circle of naturalists in a region that has conventionally been dismissed as largely devoid of scientific interests. Stephens devotes particular attention to the special problems faced by the Charleston naturalists and to the ways in which their religious and racial beliefs interacted with and shaped their scientific pursuits. In the end, he shows, cultural commitments proved stronger than scientific principles. When the South seceded from the Union in 1861, the members of the Charleston circle placed regional patriotism above science and union and supported the Confederate cause. The ensuing war had a devastating impact on the Charleston naturalists--and on science in the South. The Charleston circle never fully recovered from the blow, and a century would elapse before the South took an equal role in the pursuit of mainstream scientific research.
From the time of Martin Luther's writing of On War Against the Turk in 1529 to American Lutheran military chaplains serving in the U.S.-led invasion of Iraq in 2003, Lutheranism has had a symbiotic relationship with Islam in the Middle East, framed across cultural and religious borders. There have been those who have crossed these borders to engage in mission and dialogue. In Piety, Politics, and Power, David Grafton examines the origins of the American Lutheran missionary movement in the Middle East, with a focus on its encounter with Muslims and the varied Lutheran theological responses toward Islam. The narrative is placed within historical contexts to provide an overarching background of Middle Eastern history and Christian-Muslim Relations. The survey covers Lutheran missionary communities in Persia, Iraq, Egypt, Lebanon, and Jerusalem and the West Bank, including the work of the Lutherans working for the American Board of Commissioners for Foreign Missionaries, the Anglican Church Missionary Society, the Lutheran Orient Mission, the Lutheran Church-Missouri Synod, and the Evangelical Lutheran Church in America. Whether enthusiastic Pietists seeking the conversion of Muslims and Jews; cautious theologians in dialogue with Islam, Judaism, or Oriental Orthodoxy; or social activists working on behalf of refugees in Egypt and the West Bank, Grafton argues that these Christian missionaries were all enmeshed in the politics of the communities in which they lived, and either contributed to or suffered from the realities of Middle Eastern and international politics. Given the current reality of Pax Americana in the Middle East, the author asks the driving question about the role of American Lutheran missions and Lutheran-Middle Eastern Muslim dialogue in the age of American power in the Middle East.
