Finalist for the 2006 History of Education Society's Outstanding Book Award Winner of the 2005 Annual Archives Award for Excellence in Research Using the Holdings of the New York State Archives presented by the Board of Regents and the New York State Archives Historians of religion and public schooling often focus on conflict and Bible Wars, pitting Catholics and Protestants against one another in palpitating narratives of the embattled development of American public schooling. The War That Wasn't tells a different story, arguing that in nineteenth-century New York State a civil system of democratic, local control led to adjustments and compromises far more than discord and bitter conflict. In the decades after the Civil War, New Yorkers from rural, one-room schools to big city districts hammered out a variety of ways to reconcile public education and religious diversity. This book recounts their stories in delightful and compelling detail. The common school system of New York State managed to keep the peace during a time of religious and ethnic pluralism, before sweeping educational reforms ended many of these compromises by the turn of the twentieth century.
This book illustrates the deep roots of natural law doctrines in America's political culture. Originally published in 1931, the volume shows that American interpretations of natural law go to the philosophical heart of the American regime. The Declaration of Independence is the preeminent example of natural law in American political thought?it is the self-evident truth of American society.Benjamin Wright proposes that the decline of natural law as a guiding factor in American political behaviour is inevitable as America's democracy matures and broadens. What Wright also chronicled, inadvertently, was how the progressive critique of natural law has opened a rift between and among some of the ruling elites and large numbers of Americans who continue to accept it. Progressive elites who reject natural law do not share the same political culture as many of their fellow citizens.Wright's work is important because, as Leo Strauss and others have observed, the decline of natural law is a development that has not had a happy ending in other societies in the twentieth century. There is no reason to believe it will be different in the United States.
What makes one poem better than another? Do Christians have an obligation to strive for excellence in the arts? While orthodox Christians are generally quick to affirm the existence of absolute truth and absolute goodness, even many within the church fall prey to the postmodern delusion that "beauty is in the eye of the beholder." This book argues that Christian doctrine in fact gives us a solid basis on which to make aesthetic judgments about poetry in particular and about the arts more generally. The faith once and for all delivered unto the saints is remarkable in its combined emphasis on embodied particularity and meaningful transcendence. This unique combination makes it the perfect starting place for art that speaks to who we are as creatures made for eternity.
The Beauty of Holiness: The Caroline Divines and Their Writings offers an expansive and detailed portrait of the continued maturation of Anglican theology and devotion in the central half of the seventeenth century. The Caroline Divines have long been hailed as the patrons of an Anglican ‘golden age’. Their emphasis upon liturgical renewal and development, like their emphases upon learning and piety, have had a pervasive influence on the Anglican ethos that extends down to our own day. The Beauty of Holiness includes selections from key figures such as Lancelot Andrewes, John Cosin, and Jeremy Taylor, but also expands the canon of Caroline divinity to include lay writings, some of which were published posthumously. Traditional topics such as sacramental theology and private devotion are complimented by readings on poetry as a spiritual discipline, natural theology, and the importance of family prayers. Chapters survey diverse facets of Anglican orthodoxy such as liturgical practice, the cult of King Charles the Martyr, and defenses of the celebration of Christmas, while an introductory essay sets these developments within the historical context. The Beauty of Holiness thus functions as both an introduction to the Anglican past and a catechism for the Anglican present.
It is well known that the valiant Captain was wont to express his opinions in strong terms, but he has rarely been detected in any great inaccuracy. And the circumstances of this case are in his favor; for it has been truly remarked, that the Powhatan confederacy inhabited a country upon which nature had bestowed singular advantages. Unlike the natives of more northern region, they suffered little from cold, and less from famine. Their settlements were mostly on the banks of James, Elizabeth, Nansamond, York and Chickahominy rivers, all which abounded with the most delicious fish and fowl. In his Potomac expedition, Smith met with "that aboundance of fish, lying so thicke with their heads above the water, as for want of nets, (our barge driving amongst them) we attempted to catch them with a frying-pan." And though the captain naturally enough concluded, after some trials, that this was a poor instrument for his purpose, he persists in adding that "neither better fish, more plentie, nor more varietie for small fish had any of vs euer seene in any place so swimming in the water—but they are not to be caught with frying-pans." He found the stingrays in such abundance among the reeds at the mouth of the Rappahannoc, that he amused himself by nailing them to the ground with his sword: "and, thus," he observes, "we tooke more in owne houre than we could eate in a day." Vast quantities of corn, too, yearly rewarded even the simple agriculture of the Indians, bestowed as it was upon the best portions of a generous soil. "Great heapes" of it were seen at Kekoughtan, "and then they brought him venison, turkies, wild fowle, bread and what else they had." In none of his captivities, or his visits among the natives, did the captain ever suffer from want of food; and he often brought off his boat and his men laden with plenty. The Nansamonds gave him 400 baskets-full at one time. The Chickahominies, though they complained extremely of their own wants, yet "fraughted" him with hundred bushels. The woods furnished another inexhaustible supply both of fruits and game; so that, on the whole, it is very easy to believe, that a considerably greater population than Mr. Jefferson's estimate supposes, might have subsisted without much difficulty on the soil they are known to have occupied. "And now the winter [of 1607—8] approaching," we are informed in another passage, "the rivers became so covered with swans, geese, duckes and cranes, that we daily feasted with good bread, Virginia pease, pumpions and putchamins, [FN] fish, fowle, and diverse sorts of wild beasts, so fast as we could eate them; so that none of our Tuftaffaty humourists desired to go for England." On one occasion, when Smith undertook an exploring tour into the interior, late in the season, a violent storm obliged him and his men to keep Christmas among the savages. "And we were never more merry," he relates, "nor fed on more plenty of good oysters, fish, flesh, wild fowle and good bread, nor ever had better fires in England." In a peaceful interval of a few months, which occurred during the next season, the Indians are said to have brought into Jamestown more than a hundred deer and other beasts daily for several weeks.
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