Book Displays (LIGHT): Scholarship from the Archives

A consummate and innovative entrepreneur and fundraiser, by the 1950s Dr. J. Calvitt Clarke was running the world’s largest Protestant organization dedicated to the welfare of children. Yet while Dr. Clarke’s life and accomplishments make him one of the twentieth century’s foremost and beloved figures in philanthropy, his legacy is sometimes recorded with confusion, contradiction, and even outright error. In Fifty Years of Begging, Dr. J. Calvitt Clarke III, author and grandson to Dr. Clarke, navigates the complexities of Dr. Clarke’s personality and intellectual life—and yes, even their contradictions—to offer a detailed and heartfelt profile of this compelling man. Based on hundreds of newspapers and extensive archival research—including a large cache of family papers—Fifty Years of Begging is inspired by Dr. Clarke’s own badly fragmented and scattered manuscript of his unfinished memoirs. (Description from publisher)

Frank Lloyd Wright has long been known as a rank egotist who held in contempt almost everything aside from his own genius. Harder to detect, but no less real, is a Wright who fully understood, and suffered from, the choices he made. This is the Wright whom Paul Hendrickson reveals in this masterful biography: the Wright who was haunted by his father, about whom he told the greatest lie of his life. And this, we see, is the Wright of many other neglected aspects of his story: his close, and perhaps romantic, relationship with friend and early mentor Cecil Corwin; the eerie, unmistakable role of fires in his life; the connection between the 1921 Black Wall Street massacre in Tulsa, Oklahoma, and the murder of his mistress, her two children, and four others at his beloved Wisconsin home. (Description from publisher)

"Prophetic Sisterhood" documents the struggles of a courageous group of nineteenth-century women to find a place in the liberal denominations of American religion. They left the security of their homes and endured great hardships in fulfillment of their desire to minister to congregations on the western frontier. Their questioning of traditional ministerial roles led to the creation of a domestic ministry whose scope extended far beyond the pulpit to suffrage, social settlements, and the peace movement. But because they were women, they failed to gain institutional acceptance. (Description from publisher)

Making the Manifesto tells the story of the birth of modern humanism and the writing of Humanist Manifesto I. He reveals the influence on humanism of such philosophical streams of thought as pragmatism and critical realism; such intellectual traditions as Enlightenment deism and nineteenth-century free-thought; the religious controversies surrounding the higher criticism and modernism; scientific developments such as Darwinism; and the cultural impact of American capitalism, technological progress, World War I, and the Great Depression. (Description by Fred Edwords)

Many have argued that American Unitarianism originated solely from within Congregationalism and developed independent of outside influences. William Ellery Channing's “Unitarian Christianity” sermon in 1819 was a key moment in the history of the denomination, as Channing consciously sought to define the parameters of the faith and eliminate all vestiges of competing influences. Yet the American Unitarian tradition was far more complex than its nineteenth-century adherents were willing to admit. In Joseph Priestley and English Unitarianism in America, J. D. Bowers reexamines its origins, course, and development and subsequently reveals the extent to which Joseph Priestley's ideas concerning Congregational polity were recognized and established within the United States. In contrast to studies that simply trace the history of the denomination as it flows out of New England and is controlled by Bostonians, Bowers shows that Priestley's legacy grew in importance throughout the nineteenth century and held sway throughout many of the frontier regions of the nation. By discussing the complexity of interdenominational rivalry, lack of central control, and a continuous transatlantic exchange among religious liberals, he shows that English Unitarianism continued to serve as an essential and noteworthy foundation for subsequent developments within the American denomination as it endured the challenges of Protestant orthodoxy, unregulated liberalism, Transcendentalism, and the never-ending quest to define liberal religion in America. (Description from publisher)

Susan Bartlett Foote tells the story of those who made the crusade a success: Engla Schey, the catalyst; Reverend Arthur Foote, a modest visionary who guided Unitarians to constructive advocacy; Genevieve Steefel, an inveterate patient activist; and Geri Hoffner, an intrepid reporter whose twelve-part series for the Minneapolis Tribune galvanized the public. These reformers overcame barriers of class, ethnicity, and gender to stand behind the governor, who, at a turbulent moment in Minnesota politics, challenged his own party’s resistance to reform. The Crusade for Forgotten Souls recounts how these efforts broke the stigma of shame and silence surrounding mental illness, publicized the painful truth about the state’s asylums, built support among citizens, and resulted in the first legislative steps toward a modern mental health system that catapulted Minnesota to national leadership and empowered families of the mentally ill and disabled. Though their vision met resistance, the accomplishments of these early advocates for compassionate care of the mentally ill hold many lessons that resonate to this day, as this book makes compellingly clear. (Description from publisher)

The foremost scholar of African-American Unitarian Universalist history presents this long-awaited analysis of the denomination's civil rights activism in Selma, Alabama, in 1965. Selma represented a turning point for Unitarian Universalists. In answering Martin Luther King Jr.'s call to action, they shifted from passing earnest resolutions about racial justice to putting their lives on the line for the cause. Morrison-Reed traces the long history of race relations among the Unitarians and the Universalists leading up to 1965, exploring events and practices of the late nineteenth century and first half of the twentieth century. He reveals the disparity between their espoused values on race and their values in practice. And yet, in 1965 their activism in Selma involving hundreds of ministers and the violent deaths of Rev. James Reeb and Viola Liuzzo at last put them in authentic relationship with their proclaimed beliefs. With rigorous scholarship and unflinching frankness, The Selma Awakening provides a new way of understanding Unitarian Universalist engagement with race and offers an indispensable new resource for anyone interested in UU history. (Description from publisher)

Theodore Parker (1810-1860) was a powerful preacher who rejected the authority of the Bible and of Jesus, a brilliant scholar who became a popular agitator for the abolition of slavery and for women's rights, and a political theorist who defined democracy as "government of all the people, by all the people, for all the people--words that inspired Abraham Lincoln. Parker had more influence than anyone except Ralph Waldo Emerson in shaping Transcendentalism in America. In American Heretic, Dean Grodzins offers a compelling account of the remarkable first phase of Parker's career, when this complex man--charismatic yet awkward, brave yet insecure--rose from poverty and obscurity to fame and notoriety as a Transcendentalist prophet. Grodzins reveals hitherto hidden facets of Parker's life, including his love for a woman who was not his wife, and presents fresh perspectives on Transcendentalism. Grodzins explores Transcendentalism's religious roots, shows the profound religious and political issues at stake in the "Transcendentalist controversy," and offers new insights into Parker's Transcendentalist colleagues, including Emerson, Margaret Fuller, and Bronson Alcott. He traces, too, the intellectual origins of Parker's epochal definition of democracy as government of, by, and for the people. (Description from publisher)

This book traces Vincent Brown Silliman's life through his eight ministries until his death. It describes the projects that he was involved with such as three widely used Unitarian Universalist hymnals for children and adults, worship arts material, special ceremonies for honoring ministers at the Unitarian Universalist national assembly, and special worship services and wedding material for use by clergy. He reformed the national ministers association and helped create and lead the Religious Arts Guild which produced anthems, dramas, and other material. He accomplished all this without compensation for what was a labor of love for his adopted faith. (Description from publisher)

This book positions Brahmo Samaj leader Protap Chunder Mozoomdar as the originator of the Hindu mission movement to the United States of America in the late 19th century. It is known that Protap Mozoomdar, together with Swami Vivekananda, represented Hinduism at the Parliament of Religions at Chicago in 1893. But what has missed the focus of scholars is that Mozoomdar visited the United States ten years earlier in 1893, making him the pioneer of the Hindu mission movement to the United States. (Description from publisher)

Recent polls show that a quarter of Americans claim to have no religious affiliation, identifying instead as atheists, agnostics, or "nothing in particular." A century ago, a small group of American intellectuals who dubbed themselves humanists tread this same path, turning to science as a major source of spiritual sustenance. In The Scientific Spirit of American Humanism, Stephen P. Weldon tells the fascinating story of this group as it developed over the twentieth century, following the fortunes of a few generations of radical ministers, academic philosophers, and prominent scientists who sought to replace traditional religion with a modern, liberal, scientific outlook.Weldon explores humanism through the networks of friendships and institutional relationships that underlay it, from philosophers preaching in synagogues and ministers editing articles of Nobel laureates to magicians invoking the scientific method. Examining the development of an increasingly antagonistic engagement between religious conservatives and the secular culture of the academy, Weldon explains how this conflict has shaped the discussion of science and religion in American culture. He also uncovers a less known—but equally influential—story about the conflict within humanism itself between two very different visions of science: an aspirational, democratic outlook held by the followers of John Dewey on the one hand, and a skeptical, combative view influenced by logical positivism on the other.