On Zion S Mount

Shrouded in the lore of legendary Indians, Mt. Timpanogos beckons the urban populace of Utah. And yet, no “Indian” legend graced the mount until Mormon settlers conjured it—once they had displaced the local Indians, the Utes, from their actual landmark, Utah Lake. On Zion’s Mount tells the story of this curious shift. It is a quintessentially American story about the fraught process of making oneself “native” in a strange land. But it is also a complex tale of how cultures confer meaning on the environment—how they create homelands. Only in Utah did Euro-American settlers conceive of having a homeland in the Native American sense—an endemic spiritual geography. They called it “Zion.” Mormonism, a religion indigenous to the United States, originally embraced Indians as “Lamanites,” or spiritual kin. On Zion’s Mount shows how, paradoxically, the Mormons created their homeland at the expense of the local Indians—and how they expressed their sense of belonging by investing Timpanogos with “Indian” meaning. This same pattern was repeated across the United States. Jared Farmer reveals how settlers and their descendants (the new natives) bestowed “Indian” place names and recited pseudo-Indian legends about those places—cultural acts that still affect the way we think about American Indians and American landscapes.

A history of the construction of the Glen Canyon Dam and social imbalances that resulted from it.

From the perspective of Protestant America, nineteenth-century Mormons were the victims of a peculiar zealotry, a population deranged––socially, sexually, even racially––by the extravagances of belief they called “religion.” Make Yourselves Gods offers a counter-history of early Mormon theology and practice, tracking the Saints from their emergence as a dissident sect to their renunciation of polygamy at century’s end. Over these turbulent decades, Mormons would appear by turns as heretics, sex-radicals, refugees, anti-imperialists, colonizers, and, eventually, reluctant monogamists and enfranchised citizens. Reading Mormonism through a synthesis of religious history, political theology, native studies, and queer theory, Peter Coviello deftly crafts a new framework for imagining orthodoxy, citizenship, and the fate of the flesh in nineteenth-century America. What emerges is a story about the violence, wild beauty, and extravagant imaginative power of this era of Mormonism—an impassioned book with a keen interest in the racial history of sexuality and the unfinished business of American secularism.

Reformation 21's End of Year Review of Books Preaching's Survey of Bibles and Bible Reference "Who shall ascend the mountain of the LORD?" —Psalm 24:3 In many ways, this is the fundamental question of Old Testament Israel's cult—and, indeed, of life itself. How can creatures made from dust become members of God's household "forever"? The question of ascending God's mountain to his house was likely recited by pilgrims on approaching the temple on Mount Zion during the annual festivals. This entrance liturgy runs as an undercurrent throughout the Pentateuch and is at the heart of its central book, Leviticus. Its dominating concern, as well as that of the rest of the Bible, is the way in which humanity may come to dwell with God. Israel's deepest hope was not merely a liturgical question, but a historical quest. Under the Mosaic covenant, the way opened up by God was through the Levitical cult of the tabernacle and later temple, its priesthood and rituals. The advent of Christ would open up a new and living way into the house of God—indeed, that was the goal of his taking our humanity upon himself, his suffering, his resurrection and ascension. In this stimulating volume in the New Studies in Biblical Theology, Michael Morales explores the narrative context, literary structure and theology of Leviticus. He follows its dramatic movement, examines the tabernacle cult and the Day of Atonement, and tracks the development from Sinai?s tabernacle to Zion's temple—and from the earthly to the heavenly Mount Zion in the New Testament. He shows how life with God in the house of God was the original goal of the creation of the cosmos, and became the goal of redemption and the new creation. Addressing key issues in biblical theology, the works comprising New Studies in Biblical Theology are creative attempts to help Christians better understand their Bibles. The NSBT series is edited by D. A. Carson, aiming to simultaneously instruct and to edify, to interact with current scholarship and to point the way ahead.

The belief that Native Americans might belong to the fabled “lost tribes of Israel”—Israelites driven from their homeland around 740 BCE—took hold among Anglo-Americans and Indigenous peoples in the United States during its first half century. In Lost Tribes Found, Matthew W. Dougherty explores what this idea can tell us about religious nationalism in early America. Some white Protestants, Mormons, American Jews, and Indigenous people constructed nationalist narratives around the then-popular idea of “Israelite Indians.” Although these were minority viewpoints, they reveal that the story of religion and nationalism in the early United States was more complicated and wide-ranging than studies of American “chosen-ness” or “manifest destiny” suggest. Telling stories about Israelite Indians, Dougherty argues, allowed members of specific communities to understand the expanding United States, to envision its transformation, and to propose competing forms of sovereignty. In these stories both settler and Indigenous intellectuals found biblical explanations for the American empire and its stark racial hierarchy. Lost Tribes Found goes beyond the legal and political structure of the nineteenth-century U.S. empire. In showing how the trope of the Israelite Indian appealed to the emotions that bound together both nations and religious groups, the book adds a new dimension and complexity to our understanding of the history and underlying narratives of early America.

The collected hymns of James Quinn, SJ, featuring unpublished and well-known works. Many of these texts are drawn from Quinn's earliest works, published in 1969 in the collection New Hymns for all Seasons.

Mountains contain a rich and diverse set of remnants left by human societies. They have been inhabited since prehistory and have been transformed by human activity during prehistorical and historical times, and that history defines mountain landscapes as we know them today. Archaeology of Mountain Landscapes contains twenty contributions by forty-one specialists currently researching mountain areas in the Americas, Asia, and Europe. The different case studies address the subject diachronically, ranging from prehistory to modern times, and employ a variety of methodological strategies, including archaeological surveys and excavation, paleoenvironmental studies, and historical and ethnographical research. This volume demonstrates how multidisciplinary archaeological fieldwork is radically changing our vision of mountain landscapes. Viewing mountain landscapes as archaeological documents contributes to our understanding of the history of mountain environments and offers new archaeological datasets to use in the interpretation of human societies. Taken together, the essays collected here offer a comprehensive view of current research and suggest new directions for future study.