In The Supernatural and the Circuit Riders, Rimi Xhemajli shows how a small but passionate movement grew and shook the religious world through astonishing signs and wonders. Beginning in the late eighteenth century, early American Methodist preachers, known as circuit riders, were appointed to evangelize the American frontier by presenting an experiential gospel: one that featured extraordinary phenomena that originated from God's Spirit. In employing this evangelistic strategy of the gospel message fueled by supernatural displays, Methodism rapidly expanded. Despite beginning with only ten official circuit riders in the early 1770s, by the early 1830s, circuit riders had multiplied and caused Methodism to become the largest American denomination of its day. In investigating the significance of the supernatural in the circuit rider ministry, Xhemajli provides a new historical perspective through his eye-opening demonstration of the correlation between the supernatural and the explosive membership growth of early American Methodism, which fueled the Second Great Awakening. In doing so, he also prompts the consideration of the relevance and reproduction of such acts in the American church today.
In The Supernatural and the Circuit Riders, Rimi Xhemajli shows how a small but passionate movement grew and shook the religious world through astonishing signs and wonders. Beginning in the late eighteenth century, early American Methodist preachers, known as circuit riders, were appointed to evangelize the American frontier by presenting an experiential gospel: one that featured extraordinary phenomena that originated from God’s Spirit. In employing this evangelistic strategy of the gospel message fueled by supernatural displays, Methodism rapidly expanded. Despite beginning with only ten official circuit riders in the early 1770s, by the early 1830s, circuit riders had multiplied and caused Methodism to become the largest American denomination of its day. In investigating the significance of the supernatural in the circuit rider ministry, Xhemajli provides a new historical perspective through his eye-opening demonstration of the correlation between the supernatural and the explosive membership growth of early American Methodism, which fueled the Second Great Awakening. In doing so, he also prompts the consideration of the relevance and reproduction of such acts in the American church today.
Satan in America tells the story of America's complicated relationship with the devil. "New light" evangelists of the eighteenth century, enslaved African Americans, demagogic politicians, and modern American film-makers have used the devil to damn their enemies, explain the nature of evil and injustice, mount social crusades, construct a national identity, and express anxiety about matters as diverse as the threat of war to the dangers of deviant sexuality. The idea of the monstrous and the bizarre providing cultural metaphors that interact with historical change is not new. Poole takes a new tack by examining this idea in conjunction with the concerns of American religious history. The book shows that both the range and the scope of American religiousness made theological evil an especially potent symbol. Satan appears repeatedly on the political, religious, and cultural landscape of the United States, a shadow self to the sunny image of American progress and idealism.
The relationship between humans and their gods has always been a primary theme in literature. Until recently, however, books in the American literary canon have rarely been concerned with any supernatural beings other than the Judeo-Christian god. In this book Bonnie Winsbro moves beyond that narrow focus to examine the power of the supernatural in the works of six ethnic writers: Lee Smith's Oral History, Louise Erdrich's Tracks, Leslie Marmon Silko's Ceremony, Gloria Naylor's Mama Day, Toni Morrison's Beloved, and Maxine Hong Kingston's The Woman Warrior: Memoirs of a Girlhood among Ghosts. By selecting these authors, Winsbro provides a multicultural perspective - Appalachian, Native American, African American, and Chinese American - on the internal turmoil experienced by ethnic individuals when their belief systems clash with those of family, community, or dominant culture. Although their responses to such conflicts differ, Winsbro argues, all six authors believe that personal power is acquired through self-definition, the process by which one constructs one's own reality as a foundation for living in one's own center rather than on another's margins. By analyzing works that treat seriously a belief in such supernatural figures as witches, healers, and ghosts, Winsbro seeks to show that the contemporary world is not defined by one reality - a rationalistic, scientific reality, for example, or a Judeo-Christian reality - but by many realities. Indeed, acknowledging the coexistence, collision, and coalescence of multiple realities is one of the distinguishing features of postmodern life.
