In the process of writing two short collections of light hearted material, (one published and one yet to be published), the author became acutely aware that he could not continue forward without addressing what he considered to be the most important issues of human existence. All of us have asked ourselves the questions, "What is the meaning of life" and "Why am I here"? Some have rejected the idea of an eternal soul, some are undecided, while others are largely unconcerned, but the author has chosen to embrace the concept and run with it. He believes there is a single overriding mission for every individual alive today. The sole purpose of this life is to prepare for the next one, and every person has been given the ability to control his own destiny. When compared to eternity, our lives are like a single knot in a rope that stretches around the world. From the foundation of the earth, a plan has been in place to allow humanity to share the wonders of eternity with the Creator of all things. Those who follow that plan will be rewarded accordingly, while those who prefer to separate themselves from the influence of a Higher Power, will be granted their wish in eternity. If this book convinces one person to follow the plan that leads to redemption, then it will have been well worth the effort.

In The Supernatural and the Circuit Riders, Rimi Xhemajli shows how a small but passionate movement grew and shook the religious world through astonishing signs and wonders. Beginning in the late eighteenth century, early American Methodist preachers, known as circuit riders, were appointed to evangelize the American frontier by presenting an experiential gospel: one that featured extraordinary phenomena that originated from God’s Spirit. In employing this evangelistic strategy of the gospel message fueled by supernatural displays, Methodism rapidly expanded. Despite beginning with only ten official circuit riders in the early 1770s, by the early 1830s, circuit riders had multiplied and caused Methodism to become the largest American denomination of its day. In investigating the significance of the supernatural in the circuit rider ministry, Xhemajli provides a new historical perspective through his eye-opening demonstration of the correlation between the supernatural and the explosive membership growth of early American Methodism, which fueled the Second Great Awakening. In doing so, he also prompts the consideration of the relevance and reproduction of such acts in the American church today.

Circuit Riders for Mental Health explores for the first time the transformation of popular understandings of mental health, the reform of scandal-ridden hospitals and institutions, the emergence of community mental health services, and the extension of mental health services to minority populations around the state of Texas. Author William S. Bush focuses especially on the years between 1940 and 1980 to demonstrate the dramatic, though sometimes halting and conflicted, progress made in Texas to provide mental health services to its people over the second half of the twentieth century. At the story’s center is the Hogg Foundation for Mental Health, a private-public philanthropic organization housed at the University of Texas. For the first three decades of its existence, the Hogg Foundation was the state’s leading source of public information, policy reform, and professional education in mental health. Its staff and allies throughout the state described themselves as “circuit riders” as they traveled around Texas to introduce urban and rural audiences to the concept of mental health, provide consultation for all manner of social services, and sometimes intervene in thorny issues surrounding race, ethnicity, gender, class, region, and social and cultural change.

Based on seven years of archival research, the book describes previously unknown aspects of the electoral college crisis of 1800, presenting a revised understanding of the early days of two great institutions that continue to have a major impact on American history: the plebiscitarian presidency and a Supreme Court that struggles to put the presidency's claims of a popular mandate into constitutional perspective. Through close studies of two Supreme Court cases, Ackerman shows how the court integrated Federalist and Republican themes into the living Constitution of the early republic.

As religious leaders, ministers are often assumed to embody the faith of the institution they represent. As cultural symbols, they reflect subtle changes in society and belief-specifically people's perception of God and the evolving role of the church. For more than forty years, Douglas Alan Walrath has tracked changing patterns of belief and church participation in American society, and his research has revealed a particularly fascinating trend: portrayals of ministers in American fiction mirror changing perceptions of the Protestant church and a Protestant God. From the novels of Harriet Beecher Stowe, who portrays ministers as faithful Calvinists, to the works of Herman Melville, who challenges Calvinism to its very core, Walrath considers a variety of fictional ministers, including Garrison Keillor's Lake Woebegon Lutherans and Gail Godwin's women clergy. He identifies a range of types: religious misfits, harsh Puritans, incorrigible scoundrels, secular businessmen, perpetrators of oppression, victims of belief, prudent believers, phony preachers, reactionaries, and social activists. He concludes with the modern legacy of nineteenth- and early-twentieth-century images of ministers, which highlights the ongoing challenges that skepticism, secularization, and science have brought to today's religious leaders and fictional counterparts. Displacing the Divine offers a novel encounter with social change, giving the reader access, through the intimacy and humanity of literature, to the evolving character of an American tradition.

In The Cherokees and Christianity, William G. McLoughlin examines how the process of religious acculturation worked within the Cherokee Nation during the nineteenth century. More concerned with Cherokee "Christianization" than Cherokee "civilization," these eleven essays cover the various stages of cultural confrontation with Christian imperialism. The first section of the book explores the reactions of the Cherokee to the inevitable clash between Christian missionaries and their own religious leaders, as well as their many and varied responses to slavery. In part two, McLoughlin explores the crucial problem of racism that divided the southern part of North America into red, white and black long before 1776 and considers the ways in which the Cherokees either adapted Christianity to their own needs or rejected it as inimical to their identity.