This study examines how the concept of conversion and specifically the legacy of the doctrine of preparation, as articulated in Puritan Reform theology as transplanted to the Massachusetts Bay colony, remained a vital cultural force shaping developments in American literature and philosophy. It begins by discussing the testimonies of conversion collected by the Puritan minister Thomas Shepard, which reveal an active pursuit of belief by prospective church members occurring at the intersection of experience, perception, doctrine, affections, and intellect. This pursuit of belief, codified in the morphology of conversion, and originally undertaken by the Puritans as a way to conceptualize redemption in a fallen state, established the epistemological contours for what Jonathan Edwards, Ralph Waldo Emerson, and William James would theorize as a conductive imaginary-consciousness imagined as a space organized or that self-organizes around the dynamics and tensions between abstract truth and concrete realities, certainty and uncertainty, and perception and objects perceived. Each writer offers a picture of consciousness as both a receptive and active force responsible for translating the effects of experience and generating original relations with self, community, and God. This study demonstrates that each writer "ministered" to their audiences by articulating a method or habit of mind in order to foster an individual's continual efforts at regeneration, conceived by all the subjects of this study as a matter of converting semantics, that is, a dedicated willingness to seeking out personal and cultural renewal through the continual process of attaching new meaning and value to ordinary contexts.

This book attempts to identify a central problem within the North American evangelical imagination around the issue of religious experience and its relationship to the basic hermeneutical stance of biblical and theological interpretation. The relatively recent emergence of the academic discipline of Christian spirituality offers a new set of methodological insights that may help to mediate the theological impasse between more conservative and progressive perspectives concerning the appropriate role of human experience for evangelical thought and practice. Specifically, we will explore the experience of religious conversion that lies at the center of evangelical spirituality in critical dialogue with the challenges and opportunities brought about by recent philosophical discourse and the postmodern turn, variously understood.

In Cormac McCarthy and the Writing of American Spaces Andrew Estes examines ideas about the land as they emerge in the later fiction of this important contemporary author. McCarthy's texts are shown to be part of larger narratives about American environments. Against the backdrop of the emerging discipline of environmental criticism, Estes investigates the way space has been constructed in U.S. American writing. Cormac McCarthy is found to be heir to diametrically opposed concepts of space: as something Americans embraced as either overwhelmingly positive and reinvigorating or as rather negative and threatening. McCarthy's texts both replicate this binary thinking about American environments and challenge readers to reconceive traditional ways of seeing space. Breaking new ground as to how literary landscapes and spaces are critically assessed this study seeks to examine the many detailed descriptions of the physical world in McCarthy on their own terms. Adding to so-called 'second wave' environmental criticism, it reaches beyond an earlier, limited understanding of the environment as 'nature' to consider both natural landscapes and built environments. Chapter one discusses the field of environmental criticism in reference to McCarthy while chapter two offers a brief narrative of conceptions of space in the U.S. Chapter three highlights trends in McCarthy criticism. Chapters four through eight provide close readings of McCarthy's later novels, from Blood Meridian to The Road.

"This is a delightful book, a small gem replete with insightful, provocative pieces about both American culture and Jewish life. I think that Stephen Whitfield is one of the most original essayists on these two topics. Few other scholars combine the density of his knowledge with the verve of his prose". -- Hasia R. Diner, New York University

Between the sixteenth and the nineteenth centuries, the west central African kingdom of Kongo practiced Christianity and actively participated in the Atlantic world as an independent, cosmopolitan realm. Drawing on an expansive and largely unpublished set of objects, images, and documents, Cecile Fromont examines the advent of Kongo Christian visual culture and traces its development across four centuries marked by war, the Atlantic slave trade, and, finally, the rise of nineteenth-century European colonialism. By offering an extensive analysis of the religious, political, and artistic innovations through which the Kongo embraced Christianity, Fromont approaches the country's conversion as a dynamic process that unfolded across centuries. The African kingdom's elite independently and gradually intertwined old and new, local and foreign religious thought, political concepts, and visual forms to mold a novel and constantly evolving Kongo Christian worldview. Fromont sheds light on the cross-cultural exchanges between Africa, Europe, and Latin America that shaped the early modern world, and she outlines the religious, artistic, and social background of the countless men and women displaced by the slave trade from central Africa to all corners of the Atlantic world.

Stephen J. Hamilton attempts to create a "portrait" of "born-again" Christianity by providing a general introduction to the doctrine of regeneration, including its development in modernity, as well as short exegeses of relevant scriptural texts, followed by a close reading of four theologians – Philipp Jakob Spener, Jonathan Edwards, Friedrich D.E. Schleiermacher, and Charles G. Finney – who all associate the doctrine of regeneration with an experience of presence in the individual believer. In light of these analyses, he then traces a general theological structure of the "born-again" understanding of regeneration, including a catalogue of theological issues over which there is significant disagreement, in order to create a topography of "born-again" theologies. In the final section, he applies these results to contemporary conversion narratives of non-theologians. It is in such conversion narratives, the author argues, that theologians can discover an implicit, "lived" theology that reveals how doctrines are perceived and put into practice among Christians. Accordingly, this is to be understood as the result of the creative reciprocity between (often tacit) theological convictions and the experiences of the Christian life. The final chapter, as a coda to the entire work, offers some concluding reflections on the present cultural and political situation in the USA pertaining to "born-again" Christianity and argues against any oversimplifications of the relationship between "born-again" theologies, culture, and politics.

Profiles fifty sites across the United States that trace the cultural history of the country, discussing the people and events that led to each site's importance, from the National Mall in D.C. to Pearl Harbor in Hawaii.

With the arrival of Puritan settlers in New England in the middle decades of the 17th-century, accounts of sickness, colonial violence, and painful religious transformation quickly emerged, enabling new forms of testimonial writing in prose and poetry. Investigating a broad transatlantic archive of religious literature, historical medical science, and philosophies of sensation, this book explores how Puritan America contemplated pain and ascribed meaning to it in writing. By weaving the experience of pained bodies into popular public discourse, Hardy shows how Puritans imagined the pained Christian body, whilst simultaneously marginalizing and vilifying those who expressed suffering by different measures, including Indigenous Americans and unorthodox colonists. Focusing on pain as it emerged from spaces of inchoate settlement and colonial violence, he provides new understandings of early American nationalism and connected racial tropes which persist today.

A religious studies scholar argues that in antebellum America, evangelicals, not Transcendentalists, connected ordinary Americans with their spiritual roots in the natural world. We have long credited Emerson and his fellow Transcendentalists with revolutionizing religious life in America and introducing a new appreciation of nature. Breaking with Protestant orthodoxy, these New Englanders claimed that God could be found not in church but in forest, fields, and streams. Their spiritual nonconformity had thrilling implications but never traveled far beyond their circle. In this essential reconsideration of American faith in the years leading up to the Civil War, Brett Malcolm Grainger argues that it was not the Transcendentalists but the evangelical revivalists who transformed the everyday religious life of Americans and spiritualized the natural environment. Evangelical Christianity won believers from the rural South to the industrial North: this was the true popular religion of the antebellum years. Revivalists went to the woods not to free themselves from the constraints of Christianity but to renew their ties to God. Evangelical Christianity provided a sense of enchantment for those alienated by a rapidly industrializing world. In forested camp meetings and riverside baptisms, in private contemplation and public water cures, in electrotherapy and mesmerism, American evangelicals communed with nature, God, and one another. A distinctive spirituality emerged pairing personal piety with a mystical relation to nature. As Church in the Wild reveals, the revivalist attitude toward nature and the material world, which echoed that of Catholicism, spread like wildfire among Christians of all backgrounds during the years leading up to the Civil War.

"Argues that the problem of impending ecological devastation cannot be solved without a repudiation of whiteness, and white theology that created it"--