His memoir of those years, North Toward Home, became a modern classic. In The Courting of Marcus Dupree he turned again home to Mississippi to write about the small town of Philadelphia and its favorite son, a black high-school quarterback. In Marcus Dupree, Morris found a living emblem of that baroque strain in the American character called southern.Beginning on the summer practice fields, Morris follows Marcus Dupree through each game of his senior varsity year. He talks with the Dupree family, the college recruiters, the coach and the school principal, some of the teachers and townspeople, and, of course, with the young man himself. As the season progresses and the seventeen-year-old Dupree attracts a degree of national attention to Philadelphia neither known nor endured since the Troubles of the early sixties, these conversations take on a wider significance. Willie Morris has created more than a spectator's journal. He writes here of his repatriation to a land and a people who have recovered something that fear and misdirected loyalties had once eclipsed. The result is a fascinating, unusual, and even topical work that tells a story richer than its apparent subject, for it brings the whole of the eighties South, with all its distinctive resonances, to life.

    The authors identify 10 qualities, attributes, and skills that help to explain Lincoln's effectiveness, despite seemingly insurmountable odds:1. Implementing and sustaining a mission and vision with focused and profound clarity2. Communicating ideas effectively with precise and straightforward language3. Building a diverse and competent team to successfully address the mission4. Engendering trust, loyalty, and respect through humility, humor, and personal example5. Leading and serving with emotional intelligence and empathy6. Exercising situational competence and responding appropriately to implement effective change7. Rising beyond personal and professional trials through tenacity, persistence, resilience, and courage8. Exercising purposeful visibility9. Demonstrating personal growth and enhanced competence as a lifetime learner, willing to reflect on and expand ideas10. Believing that hope can become a realityChapters devoted to each element explore the historical record of Lincoln's life and actions, then discuss the implications for modern educators. End-of-chapter exercises provide a structure for reflection, analysis of current behaviors, and guidance for future work, so that readers can create their own path to success--inspired by the example of one of the greatest leaders of all time.

    In early 1787, twelve men - a printer, a lawyer, a clergyman, and others united by their hatred of slavery - came together in a London printing shop and began the world's first grass-roots movement, battling for the rights of people on another continent. Masterfully stoking public opinion, the movement's leaders pioneered a variety of techniques that have been adopted by citizens' movements ever since, from consumer boycotts to wall posters and lapel buttons to celebrity endorsements. A deft chronicle of this groundbreaking antislavery crusade and its powerful enemies, Bury the Chains gives a little-celebrated human rights watershed its due at last.

    Extensively researched in primary sources, Baptized in Blood is a significant and well-written study of the South’s civil religion, one of two public faiths in America. In his comparison, Wilson finds the Lost Cause offered defeated Southerners a sense of meaning and purpose and special identity as a precarious but distinct culture. Southerners may have abandoned their dream of a separate political nation after Appomattox, but they preserved their cultural identity by blending Christian rhetoric and symbols with the rhetoric and imagery of Confederate tradition.“Civil religion” has been defined as the religious dimension of a people that enables them to understand a historical experience in transcendent terms. In this light, Wilson explores the role of religion in postbellum southern culture and argues that the profound dislocations of Confederate defeat caused southerners to think in religious terms about the meaning of their unique and tragic experience. The defeat in a war deemed by some as religious in nature threw into question the South’s relationship to God; it was interpreted in part as a God-given trial, whereby suffering and pain would lead Southerners to greater virtue and strength and even prepare them for future crusades. From this reflection upon history emerged the civil religion of the Lost Cause.While recent work in southern religious history has focused on the Old South period, Wilson’s timely study adds to our developing understanding of the South after the Civil War. The Lost Cause movement was an organized effort to preserve the memory of the Confederacy. Historians have examined its political, literary, and social aspects, but Wilson uses the concepts of anthropology, sociology, and historiography to unveil the Lost Cause as an authentic expression of religion. The Lost Cause was celebrated and perpetuated with its own rituals, mythology, and theology; as key celebrants of the religion of the Lost Cause, Southern ministers forged it into a religious movement closely related to their own churches.In examining the role of civil religion in the cult of the military, in the New South ideology, and in the spirit of the Lost Cause colleges, as well as in other aspects, Wilson demonstrates effectively how the religion of the Lost Cause became the institutional embodiment of the South’s tragic experience.

    Unknown to most Americans today, this "second Klan" largely flourished above the Mason-Dixon Line—its army of four-to-six-million members spanning the continent from New Jersey to Oregon, its ideology of intolerance shaping the course of mainstream national politics throughout the twentieth century.As prize-winning historian Linda Gordon demonstrates, the second Klan’s enemies included Catholics and Jews as well as African Americans. Its bigotry differed in intensity but not in kind from that of millions of other WASP Americans. Its membership, limited to white Protestant native-born citizens, was entirely respectable, drawn from small businesspeople, farmers, craftsmen, and professionals, and including about 1.5 million women. For many Klanspeople, membership simultaneously reflected a protest against an increasingly urban society and provided an entrée into the new middle class.Never secret, this Klan recruited openly, through newspaper ads, in churches, and through extravagant mass "Americanism" pageants, often held on Independence Day. These "Klonvocations" drew tens of thousands and featured fireworks, airplane stunts, children’s games, and women’s bake-offs—and, of course, cross-burnings. The Klan even controlled about one hundred and fifty newspapers, as well as the Cavalier Motion Picture Company, dedicated to countering Hollywood’s "immoral"—and Jewish—influence. The Klan became a major political force, electing thousands to state offices and over one hundred to national offices, while successfully lobbying for the anti-immigration Reed-Johnson Act of 1924.As Gordon shows, the themes of 1920s Klan ideology were not aberrant, but an indelible part of American history: its "100% Americanism" and fake news, broadcast by charismatic speakers, preachers, and columnists, became part of the national fabric. Its spokespeople vilified big-city liberals, "money-grubbing Jews," "Pope-worshipping Irish," and intellectuals for promoting jazz, drinking, and cars (because they provided the young with sexual privacy).The Klan’s collapse in 1926 was no less flamboyant, done in by its leaders’ financial and sexual corruption, culminating in the conviction of Grand Dragon David Stephenson for raping and murdering his secretary, and chewing up parts of her body. Yet the Klan’s brilliant melding of Christian values with racial bigotry lasted long after the organization’s decline, intensifying a fear of diversity that has long been a dominant undercurrent of American history.Documenting what became the largest social movement of the first half of the twentieth century, The Second Coming of the Ku Klux Klan exposes the ancestry and helps explain the dangerous appeal of today’s welter of intolerance.

    The view 16-year-old Thomas Osborne first had of Muskoka was at night, trudging alone with his even younger brother along unmarked primitive roads to find their luckless father who, in 1875, had decided to make a new start for his beleaguered family on some "free land" in the bush east of the pioneer village of Huntsville, Ontario. The miracle is that Thomas lived to tell the tale.For the next five years Thomas endured starvation, falling through the ice and freezing, accidents with axes and boats, and narrow escapes from wolves and bears. Many years later, after returning to the United States, Osborne wrote down all his adventures in a graphic memoir that has become, in the words of author and journalist Roy MacGregor, "an undiscovered Canadian classic."Reluctant Pioneer provides a brooding sense of adventure and un- sentimental realism to deliver a powerful account of pioneer life where tragedies arrive as naturally as rain and where humour resides in irony.

    Both a comical read, as well as an indispensable resource for observing the Feast Days of the Saints, The Bad Catholic's Guide to Good Living is for anyone who is interested in celebrating the history and humor behind the Catholic faith.

    Nuns were the first feminists, argues Fialka. They became the nation's first cadre of independent, professional women. Some nursed, some taught, and many created and managed new charitable organizations, including large hospitals and colleges. In the 1800s nuns moved west with the frontier, often starting the first hospitals and schools in immigrant communities. They provided aid and service in the Chicago fire, cared for orphans and prostitutes in the California Gold Rush and brought professional nursing skills to field hospitals run by both armies in the Civil War. Their work was often done in the face of intimidation from such groups as the Know Nothings and the Ku Klux Klan. In the 1900s they built the nation's largest private school and hospital systems and brought the Catholic Church into the civil rights movement. As their numbers began to decline in the 1970s, many sisters were forced to take professional jobs as lawyers, probation workers, managers and hospital executives because their salaries were needed to support older nuns, many of whom lacked a pension system. Currently there are about 75,000 sisters in America, down from 204,000 in 1968. Their median age is sixty-nine. In "Sisters, "Fialka""reveals the strength of the spiritual capital and the unprecedented reach of the caring institutions that religious women created in America.

    An elaborately detailed, darkly surprising, definitive history of the LA gangsta rap era." -- Kirkus, starred reviewA monumental, revealing narrative history about the legendary group of artists at the forefront of West Coast hip-hop: Eazy-E, Dr. Dre, Ice Cube, Snoop Dogg, and Tupac Shakur. Amid rising gang violence, the crack epidemic, and police brutality, a group of unlikely voices cut through the chaos of late 1980s Los Angeles: N.W.A. Led by a drug dealer, a glammed-up producer, and a high school kid, N.W.A gave voice to disenfranchised African Americans across the country. And they quickly redefined pop culture across the world. Their names remain as popular as ever -- Eazy-E, Dr. Dre, and Ice Cube. Dre soon joined forces with Suge Knight to create the combustible Death Row Records, which in turn transformed Snoop Dogg and Tupac Shakur into superstars. Ben Westhoff explores how this group of artists shifted the balance of hip-hop from New York to Los Angeles. He shows how N.W.A.'s shocking success lead to rivalries between members, record labels, and eventually a war between East Coast and West Coast factions. In the process, hip-hop burst into mainstream America at a time of immense social change, and became the most dominant musical movement of the last thirty years. At gangsta rap's peak, two of its biggest names -- Tupac and Biggie Smalls -- were murdered, leaving the surviving artists to forge peace before the genre annihilated itself. Featuring extensive investigative reporting, interviews with the principal players, and dozens of never-before-told stories, Original Gangstas is a groundbreaking addition to the history of popular music.

    The personal tones of the translations, the blend of reverence and humor so characteristic of him, show how deeply Merton identified with the legendary authors of these sayings and parables, the fourth-century Christian Fathers who sought solitude and contemplation in the deserts of the Near East.The hermits of Screte who turned their backs on a corrupt society remarkably like our own had much in common with the Zen masters of China and Japan, and Father Merton made his selection from them with an eye to the kind of impact produced by the Zen mondo.

    An overview of Celtic spirituality and its implications for us today.

    shouted those words to a crowd gathered in Washington, D.C. His speech, "I Have a Dream," is now familiar, even famous. But has his dream been realized? In Free at Last? Carl Ellis offers an in-depth assessment of the state of African-American freedom and dignity within American culture today. Updating and expanding his examination (previously published as Beyond Liberation) for a new generation of readers, Ellis stresses how important it is for African-Americans to know who they are and where they have been. So he begins by tracing the growth of Black consciousness from the days of slavery to the present, noting especially the contributions of King and Malcolm X. He also pays particular attention to traces of a "theological soul dynamic," an authentic manifestation of Christianity in Black culture, which runs through American history. It is this dynamic faith, says Ellis, that promises true freedom--the realization of King's dream--for African-Americans today.

    And the gospel I inherited is divided."Jonathan Wilson-Hartgrove grew up in the Bible Belt in the American South as a faithful church-going Christian. But he gradually came to realize that the gospel his Christianity proclaimed was not good news for everybody. The same Christianity that sang, "Amazing grace, how sweet the sound" also perpetuated racial injustice and white supremacy in the name of Jesus. His Christianity, he discovered, was the religion of the slaveholder.Just as Reconstruction after the Civil War worked to repair a desperately broken society, our compromised Christianity requires a spiritual reconstruction that undoes the injustices of the past. Wilson-Hartgrove traces his journey from the religion of the slaveholder to the Christianity of Christ. Reconstructing the gospel requires facing the pain of the past and present, from racial blindness to systemic abuses of power. Grappling seriously with troubling history and theology, Wilson-Hartgrove recovers the subversiveness of the gospel that sustained the church through centuries of slavery and oppression, from the civil rights era to the Black Lives Matter movement and beyond.When the gospel is reconstructed, freedom rings for both individuals and society as a whole. Discover how Jesus continues to save us from ourselves and each other, to repair the breach and heal our land.

    Outlining the financial, social, and familial situations that affect many young adults today, she describes how churches can provide a safe, supportive place for young adults to nurture relationships and foster spiritual growth. There are few places left in society that allow for real intergenerational connections to be made, yet these connections are vital for any church that seeks to reflect the fullness of the body of Christ. Carol Howard Merritt, a pastor in her mid-thirties, suggests a different way for churches to be able to approach young adults on their own terms. Outlining the financial, social, and familial situations that affect many young adults today, she describes how churches can provide a safe, supportive place for young adults to nurture relationships and foster spiritual growth. There are few places left in society that allow for real intergenerational connections to be made, yet these connections are vital for any church that seeks to reflect the fullness of the body of Christ. Using the metaphor of a tribe to describe the close bonds that form when people of all ages decide to walk together on their spiritual journeys, Merritt casts a vision of the church that embraces the gifts of all members while reaching out to those who might otherwise feel unwelcome or unneeded. Mainline churches have much to offer young adults, as well as much to learn from them. By breaking down artificial age barriers and building up intentional relationships, congregations can provide a space for all people to connect with God, each other, and the world.

    The book burst upon the scene in the early seventies, and was swiftly acknowledged as a pioneering and prophetic approach to theology which famously made an option for the poor, placing the exploited, the alienated, and the economically wretched at the centre of a programme where "the oppressed and maimed and blind and lame" were prioritized at the expense of those who either maintained the status quo or who abused the structures of power for their own ends. This powerful, compassionate and radical book attracted criticism for daring to mix politics and religion in so explicit a manner, but was also welcomed by those who had the capacity to see that its agenda was nothing more nor less than to give "good news to the poor", and redeem God's people from bondage.