Over the past two decades, a host of critics have accused American journalism and higher education of being indifferent, even openly hostile, to religious concerns. These professions, more than any others, are said to drive a wedge between facts and values, faith and knowledge, the sacred and the secular. However, a growing number of observers are calling attention to a religious resurgence—journalists are covering religion more frequently and religious scholars in academia are increasingly visible.John Schmalzbauer provides a compelling investigation of the role of Catholic and evangelical Protestant beliefs in the newsroom and the classroom. His interviews with forty prominent journalists and academics reveal how some people of faith seek to preserve their religious identities in purportedly secular professions. What impact, he asks, does their Christianity have on their jobs? What is the place of personal religious conviction in professional life? Individuals featured include the journalists Fred Barnes, Cokie Roberts, Peter Steinfels, Cal Thomas, and Kenneth Woodward, and the scholars John DiIulio, Elizabeth Fox-Genovese, Andrew Greeley, George Marsden, and Mark Noll.Some of the journalists and academics with whom Schmalzbauer spoke qualified displays of personal religious belief with reminders of their own professional credibility, drawing a line between advocacy and objectivity. Schmalzbauer highlights the persistent tensions between the worlds of public endeavor and private belief, yet he maintains there is room for faith even in professional environments that have tended to prize empiricism and detachment over expressions of personal conviction.
The U. S. hockey teams victory at the 1980 Olympics was a Miracle on Ice--a miracle largely brought about by Herb Brooks, the legendary coach who forged that invincible team. Famously antagonistic toward the press at Lake Placid, Brooks nonetheless turned to sportswriter John Gilbert after each game, giving his longtime friend and confidant what became the most comprehensive coverage of the 80 team. This book is Gilberts memoir of Brooks. Neither strictly biography or tell-all exposé, Herb Brooks: The Inside Story of a Hockey Mastermind is the story of an extraordinary man as it emerged in the course of a remarkable friendship.
Over the past two decades, a host of critics have accused American journalism and higher education of being indifferent, even openly hostile, to religious concerns. These professions, more than any others, are said to drive a wedge between facts and values, faith and knowledge, the sacred and the secular. However, a growing number of observers are calling attention to a religious resurgence—journalists are covering religion more frequently and religious scholars in academia are increasingly visible.John Schmalzbauer provides a compelling investigation of the role of Catholic and evangelical Protestant beliefs in the newsroom and the classroom. His interviews with forty prominent journalists and academics reveal how some people of faith seek to preserve their religious identities in purportedly secular professions. What impact, he asks, does their Christianity have on their jobs? What is the place of personal religious conviction in professional life? Individuals featured include the journalists Fred Barnes, Cokie Roberts, Peter Steinfels, Cal Thomas, and Kenneth Woodward, and the scholars John DiIulio, Elizabeth Fox-Genovese, Andrew Greeley, George Marsden, and Mark Noll.Some of the journalists and academics with whom Schmalzbauer spoke qualified displays of personal religious belief with reminders of their own professional credibility, drawing a line between advocacy and objectivity. Schmalzbauer highlights the persistent tensions between the worlds of public endeavor and private belief, yet he maintains there is room for faith even in professional environments that have tended to prize empiricism and detachment over expressions of personal conviction.
A wildly entertaining biography of the trailblazing Washington columnist and the first woman to win the Pulitzer Prize for commentary Before there was Maureen Dowd or Gail Collins or Molly Ivins, there was Mary McGrory. She was a trailblazing columnist who achieved national syndication and reported from the front lines of American politics for five decades. From her first assignment reporting on the Army–McCarthy hearings to her Pulitzer-winning coverage of Watergate and controversial observations of President Bush after September 11, McGrory humanized the players on the great national stage while establishing herself as a uniquely influential voice. Behind the scenes she flirted, drank, cajoled, and jousted with the most important figures in American life, breaking all the rules in the journalism textbook. Her writing was admired and feared by such notables as Lyndon Johnson (who also tried to seduce her) and her friend Bobby Kennedy who observed, “Mary is so gentle—until she gets behind a typewriter.” Her soirees, filled with Supreme Court justices, senators, interns, and copy boys alike, were legendary. Writing about Donald Trump's first divorce in 19990, she said, "Watching the Trumps, Washington thinks of itself as wholesome.’” As the red-hot center of the Beltway in a time when the newsrooms were dominated by men, McGrory makes for a powerfully engrossing subject. Laced with juicy gossip and McGrory’s own acerbic wit, John Norris’s colorful biography reads like an insider’s view of latter-day American history—and one of its most enduring characters.
Founded as a local college ministry in 1951, Campus Crusade for Christ has become one of the world's largest evangelical organizations, today boasting an annual budget of more than $500 million. Nondenominational organizations like Campus Crusade account for much of modern evangelicalism's dynamism and adaptation to mainstream American culture. Despite the importance of these "parachurch" organizations, says John Turner, historians have largely ignored them. Turner offers an accessible and colorful history of Campus Crusade and its founder, Bill Bright, whose marketing and fund-raising acumen transformed the organization into an international evangelical empire. Drawing on archival materials and more than one hundred interviews, Turner challenges the dominant narrative of the secularization of higher education, demonstrating how Campus Crusade helped reestablish evangelical Christianity as a visible subculture on American campuses. Beyond the campus, Bright expanded evangelicalism's influence in the worlds of business and politics. As Turner demonstrates, the story of Campus Crusade reflects the halting movement of evangelicalism into mainstream American society: its awkward marriage with conservative politics, its hesitancy over gender roles and sexuality, and its growing affluence.
In an earlier book (Sprinson and Berrick, 2010) we described a model for intervention with system-involved children and their families. This model was an effort to integrate three quite different ways of thinking and quite different approaches to assessment and intervention into a single, unified framework. The three "streams" gathered together in this model were relational, behavioral and ecological. The relational stream leveraged key insights from attachment theory. The behavioral stream was a fairly direct application of intervention concepts from learning theory. The ecological stream was described as a "fundamental third leg" of assessment and intervention, complementing the relational and behavioral streams. The discussion of the ecological stream, though, could barely have been more minimal. It consisted of only a handful of sentences and the briefest possible explanation. In contrast, the first two legs of what we came to call the "three stream model", the relational and behavioral approaches, received entire chapters that attempted to drill deeply into their theoretical roots and their research evidence and offered at least some concrete methodological direction for programs and teams. A discerning reader could have easily concluded that such a discussion of the ecological stream was little more than a placeholder, an effort to mark some territory for future exploration. Such a reader would have been correct"--
Twenty-three years, thatís how long it had been since the Gophers had won an NCAA hockey championship. But all of that changed in 2002. This is the inspiring story of six seniors who galvanized their team and brought Gopher hockey back to the top!
A well-worn, often-told tale of woe. American higher education has been secularized. Religion on campus has declined, died, or disappeared. Deemed irrelevant, there is no room for the sacred in American colleges and universities. While the idea that religion is unwelcome in higher education is often discussed, and uncritically affirmed, John Schmalzbauer and Kathleen Mahoney directly challenge this dominant narrative. The Resilience of Religion in American Higher Education documents a surprising openness to religion in collegiate communities. Schmalzbauer and Mahoney develop this claim in three areas: academic scholarship, church-related higher education, and student life. They highlight growing interest in the study of religion across the disciplines, as well as a willingness to acknowledge the intellectual relevance of religious commitments. The Resilience of Religion in American Higher Education also reveals how church-related colleges are taking their founding traditions more seriously, even as they embrace religious pluralism. Finally, the volume chronicles the diversification of student religious life, revealing the longevity of campus spirituality. Far from irrelevant, religion matters in higher education. As Schmalzbauer and Mahoney show, religious initiatives lead institutions to engage with cultural diversity and connect spirituality with academic and student life, heightening attention to the sacred on both secular and church-related campuses.
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