Is religion disappearing from American life? Less than 50 percent of Americans now hold membership in any religious institution, and even fewer attend worship services. The decline in Christian churches is especially pronounced among the young and cuts across all denominations. But for Methodists and like-minded Protestants, concerns are deeper than shrinking denominational membership. Polls show disconcerting ignorance about religious and spiritual matters even among churchgoers. Our values as a society are in large measure molded by religion. What shape will Protestant Christianity take in the twenty-first century? And of Methodism? And beyond that, what kind of community will we be? Dawsey proposes returning to the roots of Christianity. And with anecdotes and stories and a sweeping grasp of church history, he examines those essential practices and beliefs necessary to revitalize American churches. Key, he argues, is rediscovering Christianity as a philosophy of living. John Wesley characterized the practice of religion as first, doing no harm; second, doing good; and third, keeping the ordinances of faith. Loving God and God’s creation—the doing of Christianity—marks the path for becoming the churches and individuals Christians were called to be.
Is religion disappearing from American life? Less than 50 percent of Americans now hold membership in any religious institution, and even fewer attend worship services. The decline in Christian churches is especially pronounced among the young and cuts across all denominations. But for Methodists and like-minded Protestants, concerns are deeper than shrinking denominational membership. Polls show disconcerting ignorance about religious and spiritual matters even among churchgoers. Our values as a society are in large measure molded by religion. What shape will Protestant Christianity take in the twenty-first century? And of Methodism? And beyond that, what kind of community will we be? Dawsey proposes returning to the roots of Christianity. And with anecdotes and stories and a sweeping grasp of church history, he examines those essential practices and beliefs necessary to revitalize American churches. Key, he argues, is rediscovering Christianity as a philosophy of living. John Wesley characterized the practice of religion as first, doing no harm; second, doing good; and third, keeping the ordinances of faith. Loving God and God’s creation—the doing of Christianity—marks the path for becoming the churches and individuals Christians were called to be.
Civil War survivor Witfield Stone totters on the brink of insanity. Entrusted with transporting contract laborers from Africa to Brazil where his father and members of the Southern Land and Immigration Society plan to reconstruct their lost fortunes, Witfield takes special interest in the fate of eleven-year-old Fatima.
Is religion disappearing from American life? Less than 50 percent of Americans now hold membership in any religious institution, and even fewer attend worship services. The decline in Christian churches is especially pronounced among the young and cuts across all denominations. But for Methodists and like-minded Protestants, concerns are deeper than shrinking denominational membership. Polls show disconcerting ignorance about religious and spiritual matters even among churchgoers. Our values as a society are in large measure molded by religion. What shape will Protestant Christianity take in the twenty-first century? And of Methodism? And beyond that, what kind of community will we be? Dawsey proposes returning to the roots of Christianity. And with anecdotes and stories and a sweeping grasp of church history, he examines those essential practices and beliefs necessary to revitalize American churches. Key, he argues, is rediscovering Christianity as a philosophy of living. John Wesley characterized the practice of religion as first, doing no harm; second, doing good; and third, keeping the ordinances of faith. Loving God and God’s creation—the doing of Christianity—marks the path for becoming the churches and individuals Christians were called to be.
Civil War survivor Witfield Stone totters on the brink of insanity. Entrusted with transporting contract laborers from Africa to Brazil where his father and members of the Southern Land and Immigration Society plan to reconstruct their lost fortunes, Witfield takes special interest in the fate of eleven-year-old Fatima.
What Christian would not want to hear Mark's gospel as the first believers heard it? Using the tools of modern scholarship, Peter's Last Sermon takes seriously Mark's audience. The community would have heard rather than read the gospel. It would have encountered the story as a whole instead of piecemeal in short texts for sermons. Missing would have been the static of Matthew, Luke, and John. As for the speaker? While most modern scholars table the question of authorship, the post-apostolic writers of the second and third centuries claim with one voice that (though penned by Mark) the gospel actually went back to Peter. So to hear the gospel as did those early Christians was to hear it as if coming from him. Does it make a difference to our understanding of Mark's message if from Peter? Yes. And the result is surprising. Peter's Last Sermon takes us on a journey through Roman and Jewish texts to meet the Jesus not of the modern Church but of Peter's proclamation in Rome. Nero's persecution had left the community in crisis. What was Peter's message for his time? Christ was different from expected, he said, but how? James Dawsey shows that Christ broke the messianic expectations of his Galilean followers and the Jerusalem religious elite of his day. And as the reader of Peter's Last Sermon will see, he surprised Mark's hearers a generation later. The Gospel of Mark still confronts us in new ways
Often overlooked in historic studies of New Orleans, the city’s Hispanic and Latino populations have contributed significantly to its development. Hispanic and Latino New Orleans offers the first scholarly study of these communities in the Crescent City. This trailblazing volume not only explores the evolving role of Hispanics and Latinos in shaping the city’s unique cultural identity but also reveals how their history informs the ongoing national debate about immigration. As early as the eighteenth century, the Spanish government used incentives of land and money to encourage Spaniards from other regions of the empire—particularly the Canary Islands—to settle in and around New Orleans. Though immigration from Spain declined markedly in the wake of the Louisiana Purchase, the city quickly became the gateway between the United States and the emerging independent republics of Latin America. The burgeoning trade in coffee, sugar, and bananas attracted Cuban and Honduran immigrants to New Orleans, while smaller communities of Hispanics and Latinos from countries such as Mexico, Puerto Rico, and Brazil also made their marks on the landscapes and neighborhoods of the city, particularly in the aftermath of Hurricane Katrina. Combining accessible historical narrative, interviews, and maps that illustrate changing residential geographies, Hispanic and Latino New Orleans is a landmark study of the political, economic, and cultural networks that produced these diverse communities in one of the country’s most distinctive cities.
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