Download Kingdom to Commune: Protestant Pacifist Culture between by Patricia Appelbaum PDF

By Patricia Appelbaum

American non secular pacifism is generally defined by way of its practitioners' moral and philosophical commitments. Patricia Appelbaum argues that Protestant pacifism, which constituted the non secular heart of the large-scale peace circulation within the usa after international struggle I, is healthier understood as a tradition that constructed dynamically within the broader context of yankee spiritual, historic, and social currents. Exploring piety, perform, and fabric faith, Appelbaum describes an incredibly complicated tradition of Protestant pacifism expressed via social networks, iconography, vernacular theology, person non secular perform, storytelling, identification rituals, and cooperative residing. among global conflict I and the Vietnam conflict, she contends, a paradigm shift happened within the Protestant pacifist stream. Pacifism moved from a mainstream place to a sectarian and marginal one, from an embody of modernity to skepticism approximately it, and from a Christian heart to a in simple terms pacifist one, with an off-the-cuff, versatile theology. The e-book starts off and ends with biographical profiles of 2 very varied pacifists, Harold grey and Marjorie Swann. Their tales distill the altering spiritual tradition of yank pacifism printed in country to Commune.

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Additional info for Kingdom to Commune: Protestant Pacifist Culture between World War I and the Vietnam Era

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Pacifism and Quakerism Liberal Quakerism became one of the important social spaces for the preservation and transmission of pacifist culture. This was in part because of its consistent official pacifism, but not entirely: the other “historic peace churches,” Mennonites and Brethren, did not attract many converts or maintain as conspicuous a public presence as the Friends. Nor did the moderate-evangelical branch of Quakerism grow substantially during this period. The centrality of liberal Quakerism to pacifist culture resulted instead from a unique set of interlocking historical developments.

49 Not long after this episode, a team of special examiners arrived at the camp to test the sincerity of COs and, where possible, reassign them. Most accepted alternative or noncombatant service. 50 Here, both government pressure and Gray’s scruples became more pronounced. He and others refused to work on building their own cantonment. ”51 Using this reasoning, he came to believe that he could not cooperate even to the extent of caring for himself, as he had done earlier. With two fellow objectors, Evan Thomas and Howard Moore, he began refusing to prepare his own food from the uncooked rations that were provided.

45 A conscientious objector said that until he received a draft call in 1940, “I really never prepared myself to deal with the matter of conscription into the armed forces, and church, school, home, and friends had never opened up to me the ideas of pacifism and non-violence. ”46 All this suggests that the mainline was no more monolithic in matters of pacifism and activism than it was in theology. Denominational promotion of peace PACIFIST SOCIAL NETWORKS 33 issued in a range of responses from the noncommittal to the absolute.

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