By Leigh E. Schmidt, Sally M. Promey
Religious liberalism in the United States has usually been equated with an ecumenical Protestant institution. in contrast, American non secular Liberalism attracts realization to the extensive variety of liberal cultures that shapes America’s non secular routine. The essays amassed the following push past universal tropes and limits to interrogate non secular liberalism’s dense cultural leanings by means of taking a look at spirituality within the arts, the politics and piety of spiritual cosmopolitanism, and the interplay among liberal faith and liberal secularism. Readers will discover a kaleidoscopic view of a number of the innovative strands of America’s non secular prior and found in this richly provocative volume.
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Additional resources for American Religious Liberalism
The best guide to Debs, the socialism of his era, and its religious dimensions remains Nick Salvatore’s Eugene V. Debs: Citizen and Socialist (Urbana: University of Illinois Press, 1982). See also Harold W. Currie, “The Religious Views of Eugene V. Debs,” Mid-A merica 54 (July 1972): 147–56; and Jacob H. Dorn, “‘In Spiritual Communion’: Eugene V. Debs and the Socialist Christians,” Journal of the Gilded Age and Progressive Era 2, no. 3 (July 2003): 303–25. Bryan K. Garman analyzes the relationships among Debs, Traubel, Whitman, and socialism in A Race of Singers: Whitman’s Working-Class Hero from Guthrie to Springsteen (Chapel Hill: University of North Carolina Press, 2000), 1–78.
New York: Longman, 1989), 141–59. 43. John Addington Symonds, Walt Whitman: A Study (London: John C. Nimmo, 1893), 1, 89, 31, 19. 44. Walt Whitman, “Song of Myself,” CPCP, 244; and Whitman, “I Sing the Body Electric,” quoted in Symonds, Walt Whitman: A Study, 91. 45. Symonds, Walt Whitman: A Study, 90. 46. , 157, 72, 75–76. 47. Traubel to Wallace, January 10, 1893, Whitman Collection, Bolton. 48. Traubel to Gustave Percival Wiksell, January 3, 1904, and May 12, 1904, Gustave Percival Wiksell Papers, 1855–1939, Library of Congress.
The Whitman Fel lowship enabled them to join together and reach an audience of progressive women and men with arguments that united liberal spirituality and the emancipation of women. Ann Braude has powerfully demonstrated how Spiritualism served the same function during the mid-nineteenth century, but no one has yet studied the connections between Whitmanism and the women’s movement. 31 Here I can only sketch the outline of such a study. One might begin with Helena Born, who served as secretary and then president of the Boston Whitman Fellowship.
American Religious Liberalism by Leigh E. Schmidt, Sally M. Promey