Three decades after the Civil War-amidst a resurgent patriotic fervor, a new Christian Awakening and an enveloping modernization promising heretofore unimagined heights of prosperity and well-being-a new generation of Americans in rural Nelson and Washington Counties, Kentucky, were experiencing what Lincoln in their fathers' war had promised: a new birth of freedom. Before them they saw the ancient vision of Zion, America as the new Promised Land, the Christian Republic, the Shining City on a Hill, shedding its light of prosperity and freedom on all. Their destiny and calling, they had no doubt, was to secure liberty and its blessings for themselves and posterity. This was the Vision and the hope that united them as a people and as a crusading army at home and abroad, inspiring a multitude of social and political reforms and drawing them into the Great War of 1914-1918. It is this story that Visions of Zion tells-of dreams that united and divided, that lifted up and brought low-a story of a drive for everlasting peace that led to war and that finally ends with the collapse of Zion and fading of all those wondrous dreams of a better world.

In reggae song after reggae song Bob Marley and other reggae singers speak of the Promised Land of Ethiopia. Repatriation is a must they cry. The Rastafari have been travelling to Ethiopia since the movement originated in Jamaica in 1930s. They consider it the Promised Land, and repatriation is a cornerstone of their faith. Though Ethiopians see Rastafari as immigrants, the Rastafari see themselves as returning members of the Ethiopian diaspora. Ina Visions of Zion, Erin C. MacLeod offers the first in-depth investigation into how Ethiopians perceive Rastafari and Rastafarians within Ethiopia and the role this unique immigrant community plays within Ethiopian society. Rastafari are unusual among migrants, basing their movements on spiritual rather than economic choices. This volume offers those who study the movement a broader understanding of the implications of repatriation. Taking the Ethiopian perspective into account, it argues that migrant and diaspora identities are the products of negotiation, and it illuminates the implications of this negotiation for concepts of citizenship, as well as for our understandings of pan-Africanism and south-south migration. Providing a rare look at migration to a non-Western country, this volume also fills a gap in the broader immigration studies literature."

How does a Christian render unto Caesar what is Caesar's, and unto God what is God's? This book is the result of the Bingham Colloquium of 2007 that brought scholars from across North America to examine the New Testament's response to the empires of God and Caesar. Two chapters lay the foundation for that response in the Old Testament's concept of empire, and six others address the response to the notion of empire, both human and divine, in the various authors of the New Testament. A final chapter investigates how the church fathers regarded the matter. The essays display various methods and positions; together, however, they offer a representative sample of the current state of study of the notion of empire in the New Testament.

The arson attacks in 2006 on a number of small Baptist churches in rural Alabama recall the rash of burnings at predominantly black houses of worship that damaged or destroyed dozens of southern churches in the mid-1990s. One of the churches struck by pro

The Holy City begins with a review of the place of Jerusalem in the three Abrahamic religions: Judaism, Christianity, and Islam. Each of these is, in some way, an heir and reinterpreted of the religion of ancient Israel. This book proves the place of Jerusalem according to the religious traditions of ancient Israel as preserved in the Old Testament and some early Jewish texts.

Transcendence in general and transformation in particular have long been established as key motifs in apocalypses. The transformation of a seer during a heavenly journey is found commonly in such esoteric apocalypses as I Enoch. No heavenly journey occurs in the apocalypses treated here. Rather, symbolic women figures--"ladies" in the classical sense--who are associated with God's city or Tower, undergo transformation at key points in the action. The surface structures of Joseph and Aseneth, 4 Ezra, the Apocalypse and The Shepherd of Hermas are traced, and the crucial transformation episodes are located within each structure. Transformation of figures which represent God's people points to the significance of identitiy within the apocalyptic perspective. Earlier analyses have demonstrated that the apocalyptic perspective urges the reader to consider life from a different stance in time and in space ("temporal" and "spatial" axes). The present analysis suggests that the apocalypse also charts its revelations along an "axis of identity" so that the reader is invited to become, as it were, someone more in tune with the mysteries he or she is viewing. Of special interest is the treatment of the increasingly well-known romance Joseph and Aseneth alongside apocalypses, a parallel which is fruitful because of the curious visionary sequence, closely related to apocalypse in content and form, which is found in the inner centre of that work.