“As a City on a Hill”

These curricula proudly distinguish themselves from other histories of America; they intend, as the Abeka textbook puts it, to offer “uplifting history texts,” allowing students to understand “its traditional values.” This chapter explores these curricula’s commitment to providential history as English colonies founded the Christian nation. This story of unquestionable religious fervor and Christian virtue relies on nineteenth-century national origin myths. The chapter explores the central arguments used to make this case. They reject Jamestown because the colony adopted the unchristian practice of sharing goods and was no model of virtue. They point to the Massachusetts colonies as the establishment of a Christian city on a hill and herald the Mayflower Compact as the source of the subsequent founding documents of the new nation. They disparage or exclude other colonies and native peoples.

The Men of the Thirties

In this lecture Woodward charts the development of southern liberalism from the late Enlightenment to the early antebellum era when southern enslavers articulated a new defense of the institution of slavery as a positive good. Those who dissented fell under intense scrutiny, and no longer comfortable with the South’s ideological aggressiveness they left the region in exile. Woodward explains how these exiles were torn between their conscience and loyalty to families and region. The exiles of the thirties typically came from the most privileged class, from wealthy enslavers, cultured families of position and distinction. They were influenced by the religious fervor of the Second Great Awakening, and especially drawn to abolitionist Theodore Dwight Weld at Lane Theological Seminary. These exiled white southern abolitionists include James G. Birney; James A. Thome; and the Grimke sisters, Sarah and Angelina.

Jersey Maid and Damn Yankee

This chapter focuses on Amelia Norman, who was born around 1818 in a troubled household near the village of Sparta in Sussex County in New Jersey's mountainous northwest. It mentions two of Amelia's brothers, Oliver and Charles Norman, who within days of her attack on Henry Ballard, were raising hell at home in New Jersey. It also talks about how Norman and Charles robbed their neighbors of a few bee skeps, poultry animals, and several gallons of whiskey. The chapter cites how Oliver developed a full-fledged criminal career, engaging in assault, housebreaking, jailbreaking, attempted rape, and theft of more liquor and farm products. It elaborates how Amelia and her siblings could have been affected by the wave of religious fervor and the new ideas about education that pulsed through their village during their childhood.

“Clamor Iste Canor Est”

This chapter begins with fourteenth-century hermit Richard Rolle's final chapter of the Incendium Amoris or “fire of love,” which recalls his early religious fervor. It analyses that Rolle's characteristic love-language demonstrates an impulse to describe his relationship with God in terms of the emotional bonds and bodily feeling of a melancholic lover. It also describes Rolle's choice of the nightingale as a persona for his youthful longing as drawing on a long literary tradition that linked the song of the nightingale to passionate devotion and lament. The chapter sketches how and why Rolle presents his experience on sensations of canor or mystical song as an extrasemantic experience of sound. It discusses extrasemantic experience that amplifies how Rolle's theology theorizes voice and establishes his place as a foundational figure in a vernacular devotional tradition grounded in sound and noise.

Lujo y devoción en el espacio residencial de doña Leonor Rodríguez de Fonseca y Toledo, marquesa de Campotéjar (1605-1651)

A partir de fuentes notariales -cartas dotales, testamentos, codicilos, inventarios de bienes, tasación, adjudicación a herederos- se traza la biografía de doña Leonor Rodríguez de Fonseca y Toledo, marquesa de Campotéjar, así como el lujo y devoción que le acompañaron en vida. Lujo manifiesto por el mobiliario mueble, textil, plata y joyas de que disfrutó, y devoción por las pinturas religiosas, esculturas y oratorio privado que, además de ornar su residencia, muestran su indudable fervor religioso. Signos externos plenamente compatibles para dar a conocer la riqueza que se posee, expresar el rango elevado, refinado gusto y declaración inequívoca de piedad devota. Todo ello un buen ejemplo de otros muchos títulos de Castilla residentes en la Villa y Corte en pleno Siglo de Oro From notarial sources -dot cards, testaments, codicils, inventories of goods, valuation, award to heirs- the biography of doña Leonor Rodríguez de Fonseca y Toledo, Marquise de Campotéjar is traced, as well as the luxury and devotion who accompanied him during his lifetime. Luxury manifested by furniture, textiles, silver and jewelry that he enjoyed, and devotion to religious paintings, sculptures and private oratory that, in addition to adorning his residence, show his undoubted religious fervor. External signs fully compatible to make known the wealth that is possessed, express the high rank, refined taste and unequivocal declaration of devout piety. All this a good example of many other titles of Castilla residents in the Villa and Court in the middle of the Golden Age

Suicide combatant mobilization: Familial ties and sibling socialization

Previous research has attributed the motivations of suicide combatants to religious fervor, political engagement, and organizational strategic goals, among others. The motivations of suicide combatants, however, are often related to local and familial dynamics; specifically, combatants' primary socialization on violent norms. To better understand suicide attacks, we use a data set of 2,923 individual fighter-level observations of combatants for the Islamic State. These data include individual demographic data and the fighter's role for the Islamic State; including if they volunteered to be a suicide fighter. Through these data, we test several extant theories of suicide combatant mobilization (i.e., ideational or economic incentives) compared to the effect of primary socialization. We find that if a combatant has a sibling that volunteered to be a suicide combatant their odds of volunteering to be a suicide combatant increase by over 1,000 times. This was the largest effect on mobilization compared to other theories.

The Sway of Religion

Two revivals occurred in the Army of Tennessee: The first in spring 1863 and the second in Winter 1864. Before the revivals, the army was generally apathetic toward religion. The war had been dragging on with no victory in sight, and some thought individual soldiers must begin behaving more righteously to ensure God’s favor for the cause. Then, in late April and early May, visiting ministers inspired a revival. The ministers were not very focused on dogma or denominationalism, but believed because slavery was part of God’s design that he would ensure a Confederate victory. Bragg was not swept up in revivals but did get baptised in June. Ultimately, the new religious fervor boosted morale. The revival in February 1864 coincided with enlistment.

DIALOG DAN KERUKUNAN UMAT BERAGAMA DI INDONESIA DALAM PEMIKIRAN A. MUKTI ALI

Indonesia as a pluralistic country inherited the spirit of tolerance, peace and recognize religious pluralism and unity of truth as a form tantularisme, the religious fervor that has a religious typology, non-doctrinaire, tolerant, accommodating and optimistic. To achieve harmony among religious believers in Indonesia, every religious followers should understand and respect the religious beliefs of different shapes. There are five concepts of thought offered by Mukti Ali to respect religious diversity and creating a harmonious: syncretism, reconception, Synthesis, replacement, and agree in disagreement. The fifth concept is realized in the form of dialogue as a means of forming harmony. Inter-religious dialogue is the means used Mukti Ali in his efforts to form unity. Dialogue and harmony among religious believers is a bridge that can not be separated, both will be interrelated because in the quest for harmony be required also inter-religious dialogue as a means of dialogue, friendship and cooperation in creating an ideal social order.