[An] illuminating memoir." —Corinna da Fonseca-Wollheim, The New York Times The story of a composer's life in the Alaskan wilderness and a meditation on making art in a landscape acutely threatened by climate change In the summer of 1975, the composer John Luther Adams, then a twenty-two-year-old graduate of CalArts, boarded a flight to Alaska. So began a journey into the mountains, forests, and tundra of the far north—and across distinctive mental and aural terrain—that would last for the next forty years. Silences So Deep is Adams’s account of these formative decades—and of what it’s like to live alone in the frozen woods, composing music by day and spending one’s evenings with a raucous crew of poets, philosophers, and fishermen. From adolescent loves—Edgard Varèse and Frank Zappa—to mature preoccupations with the natural world that inform such works as The Wind in High Places, Adams details the influences that have allowed him to emerge as one of the most celebrated and recognizable composers of our time. Silences So Deep is also a memoir of solitude enriched by friendships with the likes of the conductor Gordon Wright and the poet John Haines, both of whom had a singular impact on Adams’s life. Whether describing the travails of environmental activism in the midst of an oil boom or midwinter conversations in a communal sauna, Adams writes with a voice both playful and meditative, one that evokes the particular beauty of the Alaskan landscape and the people who call it home. Ultimately, this book is also the story of Adams’s difficult decision to leave a rapidly warming Alaska and to strike out for new topographies and sources of inspiration. In its attentiveness to the challenges of life in the wilderness, to the demands of making art in an age of climate crisis, and to the pleasures of intellectual fellowship, Silences So Deep is a singularly rich account of a creative life.
Did Alaska create the music of John Luther Adams, or did the music create his Alaska? For the past thirty years, the vastness of Alaska has swept through the distant reaches of the composer’s imagination and every corner of his compositions. In this new book Adams proposes an ideal of musical ecology, the philosophical foundation on which his largest, most complex musical work is based. This installation, also called The Place Where You Go to Listen, is a sound and light environment that gives voice to the cycles of sunlight and darkness, the phases of the moon, the seismic rhythms of the earth, and the dance of the aurora borealis. Adams describes this work as “a place for hearing the unheard music of the world around us.” The book includes two seminal essays, the composer’s journal telling the story of the day-to-day emergence of The Place, as well as musical notations, graphs and illustrations of geophysical phenomena.
Did Alaska create the music of John Luther Adams, or did the music create his Alaska? For the past thirty years, the vastness of Alaska has swept through the distant reaches of the composer's imagination and every corner of his compositions. In this new book Adams proposes an ideal of musical ecology, the philosophical foundation on which his largest, most complex musical work is based. This installation, also called The Place Where You Go to Listen, is a sound and light environment that gives voice to the cycles of sunlight and darkness, the phases of the moon, the seismic rhythms of the earth, and the dance of the aurora borealis. Adams describes this work as "a place for hearing the unheard music of the world around us." The book includes two seminal essays, the composer's journal telling the story of the day-to-day emergence of The Place, as well as musical notations, graphs and illustrations of geophysical phenomena.
[An] illuminating memoir." —Corinna da Fonseca-Wollheim, The New York Times The story of a composer's life in the Alaskan wilderness and a meditation on making art in a landscape acutely threatened by climate change In the summer of 1975, the composer John Luther Adams, then a twenty-two-year-old graduate of CalArts, boarded a flight to Alaska. So began a journey into the mountains, forests, and tundra of the far north—and across distinctive mental and aural terrain—that would last for the next forty years. Silences So Deep is Adams’s account of these formative decades—and of what it’s like to live alone in the frozen woods, composing music by day and spending one’s evenings with a raucous crew of poets, philosophers, and fishermen. From adolescent loves—Edgard Varèse and Frank Zappa—to mature preoccupations with the natural world that inform such works as The Wind in High Places, Adams details the influences that have allowed him to emerge as one of the most celebrated and recognizable composers of our time. Silences So Deep is also a memoir of solitude enriched by friendships with the likes of the conductor Gordon Wright and the poet John Haines, both of whom had a singular impact on Adams’s life. Whether describing the travails of environmental activism in the midst of an oil boom or midwinter conversations in a communal sauna, Adams writes with a voice both playful and meditative, one that evokes the particular beauty of the Alaskan landscape and the people who call it home. Ultimately, this book is also the story of Adams’s difficult decision to leave a rapidly warming Alaska and to strike out for new topographies and sources of inspiration. In its attentiveness to the challenges of life in the wilderness, to the demands of making art in an age of climate crisis, and to the pleasures of intellectual fellowship, Silences So Deep is a singularly rich account of a creative life.
John Dillenberger has written the first comprehensive account of the relation between the visual arts and theological currents in Europe during the first half of the sixteenth century. With an astute knowledge of the theology of the period and a keen interest in the lives and work of prominent artists, Dillenberger makes incisive connections that illuminate the cultural movements of the time. Images and Relics considers both popular and professional art within distinct religious contexts. It examines the works of Matthias Grunewald, Albrecht Durer, Lucas Cranach the Elder, Michelangelo, Hans Holbein the Younger, Hans Baldung Grien, and Albrecht Altdorfer, and demonstrates how these artists expressed and transformed the reigning theological ideas of their day. The book also addresses the range of iconoclastic movements from the 1520s to the 1570s, particularly in northern Europe. Finally, Dillenberger reflects on the ambiguity of the history of this period and its continuing impact on modern-day life.
An updated edition of the classic introduction to the history and beliefs of Unitarian Universalism—from a senior minister of the Unitarian Church For those contemplating religious choices, Unitarian Universalism offers an appealing alternative to religious denominations that stress theological creeds over individual conviction and belief. Featuring two new chapters, a revealing and entertaining foreword by best-selling author Robert Fulghum, and a new preface by UU moderator Denise Davidoff, this updated edition of the classic introductory text on Unitarian Universalism explores the many sources of the living tradition of this ‘chosen faith’.
What really is Christianity? If all the religious packaging in which it is wrapped were removed, what would remain? These were Bonhoeffer's questions, and they must be ours today--even more urgently! For in many quarters Christianity is being so narrowly identified with some of its parts, cultural associations, and past ambitions that like all militant religion, it represents a threat to the planetary future. We may no longer speak clearly of the essence of Christianity, as von Harnack and other nineteenth-century thinkers did; but perhaps we may still have a sufficiently shared sense of the kerygmatic core of this faith to be able, in the face of these misrepresentations of it, to say what Christianity is not.
Christianity, as faith centered in Jesus as the Christ came to be called, got a foothold in the world, and for a vital and vocal minority changed the world, because it proclaimed a message that awakened men and women to possibilities for human life that they had either lost or never entertained. That message the first Christian evangelists (and Jesus himself, according to the record) called euangellion--good news, gospel. For its first two or three hundred years, Christianity was largely dependent for its existence upon the new zest for life that was awakened in persons who heard and were, as they felt, transformed, by that gospel; and at various and sundry points in subsequent history the Christian movement has found itself revitalized by the spirit of that same 'good news' in ways that spoke to the specifics of their times and places. "The lesson of history is clear: the challenge to all serious Christians and Christian bodies today is not whether we can devise yet more novel and promotionally impressive means for the transmission of 'the Christian religion' (let alone this or that denomination); it is whether we are able to hear and to proclaim . . . gospel! We do not need statisticians and sociologists to inform us that religion--and specifically our religion, as the dominant expression of the spiritual impulse of homo sapiens in our geographic context--is in decline. We do not need the sages of the new atheism to announce in learned tomes (and on buses!) that 'God probably does not exist.' The 'sea of faith' has been ebbing for a very long time." --from the Introduction
John McIntosh attempts to describe more accurately and completely the spectrum of Evangelicalism (Anglican) that three successive principals of Moore Theological College appropriated and taught in the period. Each was an outstanding graduate of Oxford, Cambridge, and Dublin, respectively. The study traces the circumstances of their appointment and seeks to define the convictions they held—against the background of challenges and changes to their Christian faith they faced in their day. A close examination of their published and unpublished literary oeuvre clears away misunderstandings and even misrepresentations of their thought and influence. In so doing it explains how it was that those Evangelicals in the diocese who adhered more closely to their Reformation tradition finally prevailed decisively over those who were Protestant but liberal.
-- Is The Courage to Be still a viable analysis of the human situation? -- Does Tillich's positive sense of Eros illumine our intense discussions of human sexuality? -- Does Postmodernism really dissolve Tillich's major assumptions? -- Can Tillich contribute to the contemporary discussion of science and religion? -- How does his work stand when compared to other writers on creation, such as Langdon Gilkey and Sallie McFague? -- Given the paradoxes of Tillich's life, is his ethical theory still viable? In Paulus, Then and Now: A Study of Paul Tillich's Theological World and the Continuing Relevance of his Work, John J. Carey clarifies previously neglected foundational aspects of Tillich's thought. Carey places Tillich's theological work in political, social, economic, and scholarly context. He also explains Tillich's thinking on Luther, Marx, history, and politics, and his unique perspective on the Bible and on biblical authority. Having accomplished these things, Carey then moves to show how Tillich's thinking can be applied to contemporary problems.
This full-scale study of Christian socialism, from the beginnings of the Jewish-Christian tradition through the present day, argues that socialism, per se, is basically Christian"--
A dramatic retelling of the story of the Transcendentalists, revealing them not as isolated authors but as a community of social activists who shaped progressive American values. Conflagration illuminates the connections between key members of the Transcendentalist circle—including James Freeman Clarke, Elizabeth Peabody, Caroline Healey Dall, Elizabeth Stanton, Thomas Wentworth Higginson, Theodore Parker, and Margaret Fuller—who created a community dedicated to radical social activism. These authors and activists laid the groundwork for democratic and progressive religion in America. In the tumultuous decades before and immediately after the Civil War, the Transcendentalists changed nineteenth-century America, leading what Theodore Parker called “a Second American Revolution.” They instigated lasting change in American society, not only through their literary achievements but also through their activism: transcendentalists fought for the abolition of slavery, democratically governed churches, equal rights for women, and against the dehumanizing effects of brutal economic competition and growing social inequality. The Transcendentalists’ passion for social equality stemmed from their belief in spiritual friendship—transcending differences in social situation, gender, class, theology, and race. Together, their fight for justice changed the American sociopolitical landscape. They understood that none of us can ever fulfill our own moral and spiritual potential unless we care about the full spiritual and moral flourishing of others.
This book represents a major new initiative in the contemporary dialogue between theology and sociology within the specifics of the North American context. Relying on a renewed confidence in the power of biblical and Christian prophetic symbolism, John Coleman proposes an American theology. Far from being an easy accommodation to the American style with its strong tendencies toward the privatization of religion, this is a forceful and comprehensive argument for the public possibilities of the Christian gospel in contemporary American culture.
Big on style, slight on substance: that has been a common charge over the years by critics of John Updike. In fact, however, John Updike is one of the most serious writers of modern times. Myth, as this book shows, unlocks his fictional universe and repeatedly breaks open the powerful themes in his literary parables of the gospel. Myth and Gospel in the Fiction of John Updike also includes a personal tribute to John Updike by his son David, two essays by pioneer Updike scholars Alice and Kenneth Hamilton, and an anecdotal chapter in which readers share Updike discoveries and recommendations. All in all, weight is added to the complaint that the master of myth and gospel was shortchanged by the Nobel committee.
In Specters of God, John D. Caputo returns to the original impulse of his work, the "mystical element" in things, here under the name of an "anxious apophatics," as distinct from an "edifying apophatics" anchored in unity with God. In dialogue with Schelling, a new turn for him and the lynchpin of this argument, Caputo addresses the nocturnal powers in being, the specters that haunt our being and bring us up short. The result is an erudite and insightful analysis—in his usual lively and masterful style—of several key "spectral" figures from medieval angelology and Eckhart's Gottheit, through Luther's deus absconditus and Schelling's "Satanology," to the spectralization and virtualization of the world in the "posthuman" age. Arguing that the name of God is not the master name of a super-being who is going to save us but a placeholder for sources deep in our apophatic imaginary, he asks, Has "God" become a (holy) ghost of the past? A passing spectral effect of the ancient harmonies of the spheres? Does radical thinking culminate in a cosmopoetics beyond theism and its theology, in a doxology to the transient glory of the world, whatever it was in the beginning, however eerie its end, world without why?
Neary argues that each type of imagination, analogical and dialectical, is the other's supplement, they need each other to create a vision that is sharp, rich, and whole."--BOOK JACKET.
Dr. Montgomery contends that no one can "sit in a house by the side of the road and watch the world go by." Everyone is caught up in the flux of human life, and there is no naturalistic resting resting place within human history from which one can gain a universal, absolute perspective on man's life. Christianity is the only answer to this basic human predicament, for it claims, and by the resurrection backs up its claim, that there is a God and that He entered human history and revealed its essential nature.
This complete overview of religious studies provides students with the essential knowledge and tools they need to explore and understand the nature of religion. Covers the early development of religion, with overviews of major and minor religions from Islam to Scientology Considers recent developments including secularization; the relationship between religion and science; and scientific studies on religion, health, and mystical experience Uses humor throughout, allowing students to remain open-minded to the subject Explains what it means to study religion academically, and considers the impact of the study of religion on religion itself Contains numerous student-friendly features including photos, maps, time lines, side bars, historical profiles, and population distribution figures Provides classroom users with a lively website,www.wiley.com/go/religiontoolkit, including questions, quizzes, extra material, and helpful primary and secondary sources
Over 1,200 DVDs in the mystery, suspense and film noir categories were examined and rated for this illustrated guide. The book is divided into two main sections. In the first, 218 movies are given the glamour treatment with comprehensive details of players and crews, plus background information and reviews. In the second section, essential details on over 500 films are briefly described. Bonus articles includes a survey of "The Thin Man" series, "Sherlock Holmes," "Humphrey Bogart versus Alan Ladd," "Raymond Chandler on the Big Screen" and "The Big Clock." This book will not only prove most useful for all movie fans, but will enthrall and entertain for years to come.
French's unsurpassed Gazetteer of the State of New York is a complete history & description of every county, city, town, village, & locality in New York. But more than that it is a record of the founders & early settlers of practically every locality in the state-an astonishing achievement & the reason that the book has remained among the top genealogical reference works for New York State. Of course, no single person could have generated all this information on his own, so under the supervision of J.H. French "surveyors & agents were instructed to visit every city, town, & village, to search records, examine documents, consult the best living, printed, & manuscript authorities, & to make returns to the general office of all the reliable matter & information obtained." Thus was created an accurate & comprehensive gazetteer, with descriptions of each county, city, town, & village arranged according to a uniform plan (of more value today to the genealogist than ever before). Information provided for each locality includes founding (& founders), early settlements (& settlers), historical sketch to the time of writing, loading institutions, schools, & churches, prominent & representative citizens, stories of general & local interest, statistics from state censuses, & names of every natural & man made topographical feature. Preceding this core part of the Gazetteer is a full 150-page survey of the government, topography, & institutions of the state of New York. Outstanding as the Gazetteer is, its usefulness as a research tool is severely limited by the lack of an index to the thousands of narnes that appear in the text & footnotes. But this reprint edition puts an end to this unfortunate situation, as it incorporates Frank Place's Index of Names, a 16000-name index first published in 1962 by the Cortland County Historical Society. In 1969 the Society issued a second printing of the Index incorporating a "Supplement" of additions & corrections, & a third printing in 1983 included a "Supplementary Index to Place Names." With the Society's permission, we have incorporated the final index edition of 1983 with our reprint of the Gazetteer, making it the most complete & the most useful edition ever published.
Choice Outstanding Academic Title 2003 Film as Religion argues that popular films perform a religious function in our culture. Like more formal religious institutions, films can provide us with ways to view the world and values to confront it. Lyden contends that approaches which interpret films only ideologically or theologically miss the mark in understanding their appeal to viewers. He develops an alternative method which shows how films can be understood as representing a “religious” worldview in their own right. Lyden surveys the state of the study of religion and film, offering an overview of previous methods before presenting his own. Rather than seeking to uncover hidden meanings in film detectable only to scholars, Lyden emphasizes how film functions for its audiences?the beliefs and values it conveys, and its ritual power to provide emotional catharsis. He includes a number of brief cases studies in which he applies this method to the study of film genres—including westerns and action movies, children's films, and romantic comedies—and individual films from The Godfather to E.T., showing how films can function religiously.
It was from the pulpit of the Riverside Church that Martin Luther King, Jr., first publicly voiced his opposition to the Vietnam War, that Nelson Mandela addressed U.S. church leaders after his release from prison, and that speakers as diverse as Cesar Chavez, Jesse Jackson, Desmond Tutu, Fidel Castro, and Reinhold Niebuhr lectured church and nation about issues of the day. The greatest of American preachers have served as senior minister, including Harry Emerson Fosdick, Robert J. McCracken, Ernest T. Campbell, William Sloane Coffin, Jr., and James A. Forbes, Jr., and at one time the New York Times printed reports of each Sunday's sermon in its Monday morning edition. For seven decades the church has served as the premier model of Protestant liberalism in the United States. Its history represents the movement from white Protestant hegemony to a multiracial and multiethnic church that has been at the vanguard of social justice advocacy, liberation theologies, gay and lesbian ministries, peace studies, ethnic and racial dialogue, and Jewish-Christian relations. A collaborative effort by a stellar team of scholars, The History of the Riverside Church in the City of New York offers a critical history of this unique institution on Manhattan's Upper West Side, including its cultural impact on New York City and beyond, its outstanding preachers, and its architecture, and assesses the shifting fortunes of religious progressivism in the twentieth century.
An accessible discussion about the religious progressives who are creating a movement far stronger than fundamentalism: a liberal religious renaissance based on an expansive love for life Hope is rising. The political tide in the United States has turned, and people across the country who have been working for years for social change and justice finally feel as though they aren't struggling alone. Yet for those who ground their social activism in progressive religious belief, it is all too easy to feel spiritually divided and isolated, daunted by the apparent dominance of religious fundamentalists in the media and politics. The impact of liberal religion is richer and more far-reaching than many know—a force for good that has inspired and supported two centuries of American social progress, from the abolition of slavery and the securing of women's rights to the present-day struggles for marriage equality, ecological responsibility, and global peace. In order to sustain our spirits and advance positive social change, progressive people need to claim the transforming power of our theological heritage. Authored by two leading progressive theologians, A House for Hope affirms that the shared hopes of religious progressives from many traditions can create a movement far stronger than fundamentalism: a liberal religious renaissance. Yet for it to flourish, progressive people must rediscover the spiritual sustenance available in the theological house our liberal forebears built, and embrace what our tradition truly holds sacred, as well as understanding what it rejects. In lively and engaging language, A House for Hope suggests that liberal religious commitment is based on expansive love for life rather than adherence to narrow dogma. With chapters that reveal the political and personal relevance of the enduring questions at the heart of this theology, A House for Hope shows how religious liberals have countered fundamentalists for generations, and provides progressives with not only a theological but also a spiritual foundation for the challenges of the twenty-first century.
As the Christian movement nears the end of its second millennium, it faces a crisis that could not have been anticipated at the close of the first thousand years—or, indeed, by most of our own great-grandparents. … "Since the most conspicuous dimensions of the waning of Christendom have to do with material decline (the decline in church membership and active attendance of Sunday services, the decline in financial and physical prosperity, the decline of influence in high places), such analyses as there are usually belabor the obvious: something drastic is happening to the churches! … "Throughout most of its long history, Christianity has not required of its adherents that they should think the faith. The historical accident of its political and cultural establishment 15 centuries ago… ensured that a thinking faith would be purely optional for members of the church. … "But thought-less faith, which has always been a contradiction in terms, is today a stage on the road to the extinction, not only of Christianity itself, but of whatever the architects of our civilization meant by 'Humanity.' Only a thinking faith can survive. Only a thinking faith can help the world survive! " —From the Preface
What does it mean to profess the faith as North American Christians at the end of the second millennium? What is Christian theology as consciously crafted in light of the distinctive history, culture, and experience of North America? Hall marshalls doctrinal resources for a critical, creative response that stresses God's necessary involvement in an unfinished, dynamic, suffering world.
A comprehensive, illustrated guide to the provision of prompt and appropriate laboratory services during an emergency or disaster. Addressed to national health authorities, aid agencies and relief workers, the manual draws on over 20 years of experience to define the essential laboratory services needed to limit morbidity and mortality, prevent epidemics, manage trauma, and collect vital epidemiological data. Throughout the manual, flow charts, tables and checklists are used to illustrate key actions and procedures, while line drawings and photographs depict essential equipment, types of laboratories, and model plans and layouts. Guidelines are specific to the harsh conditions usually seen in disasters, where equipment and supplies are limited, power supplies erratic, and the number of trained staff inadequate. To facilitate planning and purchasing decisions, the manual includes abundant information on the advantages and disadvantages of equipment in terms of costs, durability, ease of maintenance, and appropriateness to the anticipated workload. Additional details range from instructions for making a waste incinerator out of a metal drum, to advice on calculating energy requirements. The book has twelve chapters. The opening chapters identify 29 diseases commonly encountered in different types of disasters and offer advice on how to anticipate disease outbreaks and the corresponding laboratory needs. Other chapters describe and illustrate different mobile and portable laboratories, identify the most suitable tests, including commercial kits for rapid diagnosis, outline procedures for testing water supplies, and explain the principles of laboratory safety, disinfection, and waste disposal during emergencies. In a key achievement, a chapter on laboratory kits and modules sets out the exact supplies that should be included in each of 22 modules designed to support different components of emergency laboratory work. Modules, which can be combined according to need, range in focus from kits for water testing, through a recommended microscope and accessories, to the supplies needed to perform 200 tuberculosis or bacteriology tests. The remaining chapters provide more detailed guidelines for energy supply, essential laboratory equipment, blood supply for transfusions, the safe handling and transport of specimens, and record keeping and reporting during emergencies.
Unitarian Universalist Association of Congregations
Published Date
ISBN 10
1558964282
ISBN 13
9781558964280
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