On a September afternoon in 1853, three African American men from St. Philip's Church walked into the Convention of the Episcopal Diocese of New York and took their seats among five hundred wealthy and powerful white church leaders. Ultimately, and with great reluctance, the Convention had acceded to the men's request: official recognition for St. Philip's, the first African American Episcopal church in New York City. In Faith in Their Own Color, Craig D. Townsend tells the remarkable story of St. Philip's and its struggle to create an autonomous and independent church. His work unearths a forgotten chapter in the history of New York City and African Americans and sheds new light on the ways religious faith can both reinforce and overcome racial boundaries. Founded in 1809, St. Philip's had endured a fire; a riot by anti-abolitionists that nearly destroyed the church; and more than forty years of discrimination by the Episcopalian hierarchy. In contrast to the majority of African Americans, who were flocking to evangelical denominations, the congregation of St. Philip's sought to define itself within an overwhelmingly white hierarchical structure. Their efforts reflected the tension between their desire for self-determination, on the one hand, and acceptance by a white denomination, on the other. The history of St. Philip's Church also illustrates the racism and extraordinary difficulties African Americans confronted in antebellum New York City, where full abolition did not occur until 1827. Townsend describes the constant and complex negotiation of the divide between black and white New Yorkers. He also recounts the fascinating stories of historically overlooked individuals who built and fought for St. Philip's, including Rev. Peter Williams, the second African American ordained in the Episcopal Church; Dr. James McCune Smith, the first African American to earn an M.D.; pickling magnate Henry Scott; the combative priest Alexander Crummell; and John Jay II, the grandson of the first chief justice of the Supreme Court and an ardent abolitionist, who helped secure acceptance of St. Philip's.

Uncovers the often overlooked participation of African Americans and Native Americans in early Protestant churches Phillis Wheatley was stolen from her family in Senegambia, and, in 1761, slave traders transported her to Boston, Massachusetts, to be sold. She was purchased by the Wheatley family who treated Phillis far better than most eighteenth-century slaves could hope, and she received a thorough education while still, of course, longing for her freedom. After four years, Wheatley began writing religious poetry. She was baptized and became a member of a predominantly white Congregational church in Boston. More than ten years after her enslavement began, some of her poetry was published in London, England, as a book titled Poems on Various Subjects, Religious and Moral. This book is evidence that her experience of enslavement was exceptional. Wheatley remains the most famous black Christian of the colonial era. Though her experiences and accomplishments were unique, her religious affiliation with a predominantly white church was quite ordinary. Dividing the Faith argues that, contrary to the traditional scholarly consensus, a significant portion of northern Protestants worshipped in interracial contexts during the eighteenth century. Yet in another fifty years, such an affiliation would become increasingly rare as churches were by-and-large segregated. Richard Boles draws from the records of over four hundred congregations to scrutinize the factors that made different Christian traditions either accessible or inaccessible to African American and American Indian peoples. By including Indians, Afro-Indians, and black people in the study of race and religion in the North, this research breaks new ground and uses patterns of church participation to illuminate broader social histories. Overall, it explains the dynamic history of racial integration and segregation in northern colonies and states.

In the fifty years after the Constitution was signed in 1787, New York City grew from a port town of 30,000 to a metropolis of over half a million residents. This rapid development transformed a once tightknit community and its religious experience. These effects were felt by Trinity Episcopal Church, which had presented itself as a uniting influence in New York, that connected all believers in social unity in the late colonial era. As the city grew larger, more impersonal, and socially divided, churches reformed around race and class-based neighborhoods. Trinity’s original vision of uniting the community was no longer possible. In Four Steeples over the City Streets, Kyle T. Bulthuis examines the histories of four famous church congregations in early Republic New York City—Trinity Episcopal, John Street Methodist, Mother Zion African Methodist, and St. Philip’s (African) Episcopal—to uncover the lived experience of these historical subjects, and just how religious experience and social change connected in the dynamic setting of early Republic New York. Drawing on a range of primary sources, Four Steeples over the City Streets reveals how these city churches responded to these transformations from colonial times to the mid-nineteenth century. Bulthuis also adds new dynamics to the stories of well-known New Yorkers such as John Jay, James Harper, and Sojourner Truth. More importantly, Four Steeples over the City Streets connects issues of race, class, and gender, urban studies, and religious experience, revealing how the city shaped these churches, and how their respective religious traditions shaped the way they reacted to the city. (Publisher).

Born into slavery on a Virginia plantation in 1857, James Solomon Russell (1857-1935) rose to become one of the most prominent African American pastors in the post-Civil War South. As a minister, educator, and founder of Saint Paul's College in Lawrenceville, Virginia, he played a major role in the development of educational access for former slaves in the South and within the Episcopal Church from the end of Radical Reconstruction to the early 20th century. Indeed, Russell stood as a linchpin binding not only the poles of ecclesiastical racial obstacles, but the social maturity of blacks and whites within his church and in the greater society. This comprehensive biography explores Solomon's life within the broader context of colonial and Virginia history and chronicles his struggles against the social, political and religious structures of his day to secure a better future for all people.

Giving an overview of the history of color theory from ancient and classical cultures to contemporary contexts, this book explores important critical principles and provides practical guidance on the use of color in art and design. Going beyond a simple recitation of what has historically been said about color, artist and educator Aaron Fine provides an intellectual history, critiquing prevailing Western ideas on the subject and challenging assumptions. He analyses colonialist and gendered attitudes, materialist and romanticist perspectives, spiritualist approaches to color, color in the age of reproduction, and modernist and post-modernist color strategies. Highlighted throughout are examples of the ways in which attitudes towards color have been impacted by the legacy of colonialism and are tied up with race, gender, and class. Topics covered include color models, wheels and charts, color interaction and theories of perception, with over 150 images throughout. By placing under-examined tenets of color theory such as the color wheel and color primaries within the Western industrial context that generated them, Fine helps you to connect color choices to color meanings and apply theory to practice.

The centrality of religion in the life of the Old South, the strongly religious nature of the sectional controversy over slavery, and the close affinity between religion and antebellum American nationalism all point toward the need to explore the role of religion in the development of southern sectionalism. In Gospel of Disunion Mitchell Snay examines the various ways in which religion adapted to and influenced the development of a distinctive southern culture and politics before the Civil War, adding depth and form to the movement that culminated in secession. From the abolitionist crisis of 1835 through the formation of the Confederacy in 1861, Snay shows how religion worked as an active agent in translating the sectional conflict into a struggle of the highest moral significance. At the same time, the slavery controversy sectionalized southern religion, creating separate institutions and driving theology further toward orthodoxy. By establishing a biblical sanction for slavery, developing a slaveholding ethic for Christian masters, and demonstrating the viability of separation from the North through the denominational schisms of the 1830s and 1840s, religion reinforced central elements in southern political culture and contributed to a moral consensus that made secession possible.

Jennifer Ann Ho introduces readers to a "typical American" writer, Gish Jen, the author of four novels, Typical American, Mona in the Promised Land, The Love Wife, and World and Town; a collection of short stories, Who's Irish?; and a collection of lectures, Tiger Writing: Art, Culture, and the Interdependent Self. Jen writes with an engaging, sardonic, and imaginative voice illuminating themes common to the American experience: immigration, assimilation, individualism, the freedom to choose one's path in life, and the complicated relationships that we have with our families and our communities. A second-generation Chinese American, Jen is widely recognized as an important American literary voice, at once accessible, philosophical, and thought-provoking. In addition to her novels, she has published widely in periodicals such as the New Yorker, Atlantic Monthly, and Yale Review. Ho traces the evolution of Jen's career, her themes, and the development of her narrative voice. In the process she shows why Jen's observations about life in the United States, though revealed through the perspectives of her Asian American and Asian immigrant characters, resonate with a variety of audiences who find themselves reflected in Jen's accounts of love, grief, desire, disappointment, and the general domestic experiences that shape all our lives. Following a brief biographical sketch, Ho examines each of Jen's major works, showing how she traces the transformation of immigrant dreams into mundane life, explores the limits of self-identification, and characterizes problems of cross-national communication alongside the universal problems of aging and generational conflict. Looking beyond Jen's fiction work, a final chapter examines her essays and her concerns and stature as a public intellectual, and detailed primary and secondary bibliographies provide a valuable point of departure for both teaching and future scholarship.

THEOLOGY FOR ATHEISTS is a joyful romp in the fields of the Lord. It opens up the possibility for atheists to join in the celebrations of a religious community; to share in their rituals and devotions without having to adopt their beliefs. Here they can join with other atheists who are already there. . . and the church needs them because it is the atheists who hold the future of the church and the survival of the planet in their hands. The text creates a common ground for atheists and people of faith - by offering secular explanations for sacred mysteries and miracles, while revering their value as myths. It provides cogent answers to the three Cosmic FAQ’s: Where do we come from? Why are we here? and Where are we going?

Covers all the published and all the important unpublished decisions and opinions of the Department of the Interior ...

In the western world, there has been a change in religion. Some researchers speak of a general secularization in the sense of a decline of religion in general. Other researchers claim that religion, represented by the dominant churches in particular, are losing importance. Still others are discovering that religious vitality is an inherent dimension of modernity. The analytical profit might be the greatest if empirical researchers succeed in achieving some sort of balance between functional and substantial dimensions of religion. This is the goal of the authors of this volume. It is in this balance that the task of practical theology rests: to reflect on the tension between traditional Christian religion and actual religious practice and to open up perspectives for action in the pastoral practice and teaching. Hans-Georg Ziebertz, series editor, is professor of practical theology/pedagogics of religion at the University of Wrzburg, Germany.