By Stephen C. Taysom
Between America's extra fascinating new spiritual activities, the Shakers and the Mormons got here to be considered separate and certain from mainstream Protestantism. utilizing information and historic fabrics from the nineteenth century, Stephen C. Taysom exhibits how those teams actively maintained obstacles and created their very own thriving, yet insular groups. Taysom discovers a center of innovation deployed by means of either the Shakers and the Mormons wherein they embraced their prestige as outsiders. Their marginalization was once severe to their preliminary good fortune. As he skillfully negotiates the diversities among Shakers and Mormons, Taysom illuminates the features which set those teams aside and helped them to develop into precise non secular dissenters. (2011)
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Extra resources for Shakers, Mormons, and Religious Worlds: Conflicting Visions, Contested Boundaries (Religion in North America)
Not surprisingly, however, Shakers had to be symbolically reabsorbed into the community by engaging with Shaker leadership upon their return. 54 These reentry interviews would have served a variety of purposes, one of which was obviously to emphasize the potential contagion of the world and to reinforce the source of cleansing: the Shaker leadership. As with the ordering of visitors, the Shakers who had been into the world for any substantial period had to be resanctified through the agency of their “visible leads,” and in so doing they were reordered and harmonized—ready to be reabsorbed into their physical and spiritual surroundings.
Old Shakers thus had to rely on young believers not only for a myriad of practical tasks, but also for spiritual 36â•… · â•… S h a k e r s , M or m o n s , a n d R e l ig iou s Wor l d s assistance, which would not have devolved upon such inexperienced converts in the context of normative communitas. The second factor that led to the move from normative to existential communitas was the lack of visible physical structures that in the East served to orient new converts by materially representing the principles and hierarchical structures of the Shaker world.
40 Historian of religion Jonathan Z. Smith suggested that chaos is “opposed to order . . [and] threatens the paradigms and archetypes [of order] but . . ”â†œ41 Chaos is necessary because it allows religious communities to focus on ordering their worlds, a process that generates creativity in theology, ritual, and, in the case of the Shakers, the creation and regulation of physical spaces. 42 Faced with the dilemma of carving out an impossible, absolute physical separation, the Shakers insisted on ordering, and thus sanctifying, temporarily to be sure, everything that came within the walls of their villages.
Shakers, Mormons, and Religious Worlds: Conflicting Visions, Contested Boundaries (Religion in North America) by Stephen C. Taysom