Journal articles: 'American Prophet'

1

Frese, Stephen J. "Aldo Leopold: An American Prophet." History Teacher 37, no. 1 (November 2003): 99. http://dx.doi.org/10.2307/1555604.

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Wessinger, C. "Ellen Harmon White: American Prophet." Journal of American History 101, no. 4 (March 1, 2015): 1267–68. http://dx.doi.org/10.1093/jahist/jav159.

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Izzo, Amanda. "Ellen Harmon White: American Prophet." Women's Studies 44, no. 1 (January 2, 2015): 144–48. http://dx.doi.org/10.1080/00497878.2015.977193.

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Fields, David P. "The Rabbi, the Lawyer, and the Prophet." Journal of American-East Asian Relations 22, no. 4 (November 26, 2015): 291–314. http://dx.doi.org/10.1163/18765610-02204001.

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Using the personal papers of Syngman Rhee, the first president of the Republic of Korea, as a starting point, this essay examines the lobbying activities from 1919 to 1922 of Korean independence activists in the United States from the perspective of three Americans who became supporters of the Korean cause. It reveals how these activists used the “American Mission”—a particular genus of American exceptionalism asserting that the United States has a national destiny to promote universal values abroad—to build a small but formidable constituency of u.s. supporters. These advocates were instrumental in publicizing Korea’s plight and in bringing many Americans into sympathy with the Korean independence movement. Their involvement casts a long shadow in u.s.-Korean relations because they provided Rhee with a base of moral support during his 35-year exile in the United States that he used to advance the Korean independence movement and his personal political ambitions. Their lobbying campaign also calls into question received wisdom about who employs American exceptionalism and why.

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5

Swensen, Rolf. "Review: Ellen Harmon White: American Prophet." Nova Religio 19, no. 1 (August 1, 2015): 102–4. http://dx.doi.org/10.1525/nr.2015.19.1.102.

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Hill. "The Forgotten Prophet: Bishop Henry McNeal Turner and the African American Prophetic Tradition." Rhetoric and Public Affairs 18, no. 1 (2015): 184. http://dx.doi.org/10.14321/rhetpublaffa.18.1.0184.

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Barreto, Raimundo C. "The Prophet and the Poet: Richard Shaull and the Shaping of Rubem Alves’s Liberative Theopoetics." Religions 12, no. 4 (April 2, 2021): 251. http://dx.doi.org/10.3390/rel12040251.

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This article explores the intersection between history, mission, and theology in Latin America by shedding light on the encounter between North American missionary Richard Shaull and Brazilian theologian and poet Rubem Alves. It examines Shaull’s impact on Alves as Alves became, first, one of the founders of Latin American liberation theology and, later, one of its challengers as he moved away from normative theological language towards theopoetics. In this article, I underscore particular snapshots of Alves’ vast work, noting that the images of the poet and the prophet that permeate much of it are not mutually exclusive. I argue that Rubem Alves’ provocative work remains an important resource for a theory of action that takes subjectivity and beauty seriously. Throughout this article, Shaull and Alves are presented as different but complementary thinkers, representative of Alves’ prophetic and poetic types. It is argued that a closer look at the similarities and complementarities in the works of this duo may provide us with new insights through which Rubem Alves’ poetic voice and Richard Shaull’s prophetic persistence can come together as resources for the reimagination of our hopes for a more beautiful and just world.

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Dew, Spencer. "“MOORS KNOW THE LAW”: SOVEREIGN LEGAL DISCOURSE IN MOORISH SCIENCE RELIGIOUS COMMUNITIES AND THE HERMENEUTICS OF SUPERSESSION." Journal of Law and Religion 31, no. 1 (March 2016): 70–91. http://dx.doi.org/10.1017/jlr.2016.3.

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AbstractAmong the many individuals and groups espousing affiliation with the Moorish Science Temple of America movement, some continue founding prophet Noble Drew Ali's emphasis on engaging in American citizenship as a religious duty, while others interpret the prophet's scriptures to lend authority to claims of being outside the jurisdiction of American legal authority. Such sovereign Moors, whose actions range from declaration of secession to rejection of drivers or marriage licenses, advance legal discourse rooted in historical narratives, tailor their legal thinking toward practical instruction and efficacious results, and appeal to etymology to further authorize their claims. Such sovereign Moorish legal discourse is best understood, following Catherine Wessinger's work on the Montana Freemen, as “magical,” and understanding the magical role played by legal texts and discourse within these communities can help scholars and legal professionals in their approach to and interactions with sovereign Moors.

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Toyese Adesokan, Abdurrahman, Abdullah Yusof, and Aizan Ali @ Mat Zin. "Perfecting Good Character Through the Approach of Prophet Muhammed in American Islamic Schools." Journal of Usuluddin 49, no. 1 (June 30, 2021): 183–98. http://dx.doi.org/10.22452/usuluddin.vol49no1.7.

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Islamic theory of moral is in congruent with the Universal theory of moral. Noble characters and morals are the most essential path of Prophet Muhammed as he said “I was not sent except to perfect moral characters”. This work will examine the effects of Islamic morals in propagating Islam in America to the level of winning the souls of American leaders including their presidents, that are canvassing for Islam as an acceptable peaceful religion in the West. The article will be supported through the research methodology of qualitative and the review of series of literatures that secured the credibility and the integrities that benefited Islam in the West. Moreover, moral character encourages the appreciation that is consider as a motivation for better performance, which American Muslims enjoy.

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Keshmiri, Fahimeh, and Shahla Sorkhabi Darzikola. "Modernity in Two Great American Writers’ Vision: Ernest Miller Hemingway and Scott Fitzgerald." English Language Teaching 9, no. 3 (February 13, 2016): 96. http://dx.doi.org/10.5539/elt.v9n3p96.

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<p>Scott Fitzgerald and Ernest Hemingway, American memorable novelists have had philosophic ideas about modernity. In fact their idea about existential interests of American, and the effects of American system on society, is mirrored in their creative works. All through his early works, Fitzgerald echoes the existential center of his era. Obviously, we recognize Hemingway’s vision of modernity in formation of his own philosophies of life, death, and art in what is known as Hemingway’s characteristic philosophy, Code, and Code Heroes. In this article, among the numerous characteristics illuminating these two writer’s vision of America, the main themes of their foremost works have been analyzed with regard to some Critic’s viewpoints regarding these two, literary masters. Critics see Fitzgerald both as a chronicler, and a perceptive social critic who is totaling the “dilemmas of philosophy” in his art. Indeed, what in American critics’ view is a fatalistic philosophy, with the darker side of life, existentialist critics consider as a prophetic optimism and an absurdist vision that places Hemingway in the ranks of a “guide “prophet of those who are without faith”.</p>

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11

Gibson, J. William, and Emanuel Levy. "John Wayne: Prophet of the American Way of Life." Contemporary Sociology 19, no. 4 (July 1990): 601. http://dx.doi.org/10.2307/2072847.

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12

Cooney, Terry A., and Peter Richardson. "American Prophet: The Life and Work of Carey McWilliams." History Teacher 40, no. 1 (November 1, 2006): 134. http://dx.doi.org/10.2307/30036952.

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Hart, D. G. (Darryl G. ). "Robert E. Speer: Prophet of the American Church (review)." Catholic Historical Review 88, no. 2 (2002): 386–87. http://dx.doi.org/10.1353/cat.2002.0082.

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Hildebrand, Reginald F. "Edward J. Blum.W. E. B. Du Bois: American Prophet.:W. E. B. Du Bois: American Prophet.(Politics and Culture in Modern America.)." American Historical Review 113, no. 3 (June 2008): 854. http://dx.doi.org/10.1086/ahr.113.3.854.

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15

Authors, Various. "Reviews." Biannual Online-Journal of Springsteen Studies 1, no. 1 (August 10, 2014): 121–28. http://dx.doi.org/10.26443/boss.v1i1.19.

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16

Aziz, Tariq, and Dr Muhammad Shahbaz Manj. "Polemical Writings on the Sources of Sirah in the West: A critical Evaluation of Robert Spencer’s Book Did Muhammad Exist.?" rahatulquloob 3, no. 2(2) (December 10, 2019): 21–30. http://dx.doi.org/10.51411/rahat.3.2(2).2019.225.

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Prophet Muhammad (PBUH) has inspired various scholars to write about his life, character, teachings and contributions to humanity. He is the only man in the whole world whose life, character, teachings and utterances have been completely recorded. Western writers also studied the life and teachings of the Prophet Muhammad (PBUH). Their study of the prophet has generally been motivated by hostile criticism and religious and historical prejudice of the west. Robert Spencer is also included in the list of such critics of Prophet Muhammad (PBUH). He is an American author who is very famous for his criticism of Islam, Qur’ān and Prophet of Islam. He has published fifteen books so far. Along with other aspects he criticizes sources of the Sirah of Prophet Muhammad (PBUH). This research evaluates the objections raised by Robert Spencer on the Qur’ān and Hadith as sources of Sirah. It, rejecting Spencer’s objections, proves that Qur’ān and Hadith are the most authentic and reliable sources of Sirah and provide a lot of authentic information about the personality, deeds and teachings of the Holy Prophet (PBUH).

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17

Watts, Jill, and Sudarshan Kapur. "Raising Up a Prophet: The African-American Encounter with Gandhi." Journal of American History 80, no. 1 (June 1993): 310. http://dx.doi.org/10.2307/2079807.

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Harris, Robert L., and Sudarshan Kapur. "Raising Up a Prophet: The African-American Encounter with Gandhi." American Historical Review 98, no. 2 (April 1993): 570. http://dx.doi.org/10.2307/2166984.

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19

Jonathon S. Kahn. "W. E. B. Du Bois: American Prophet (review)." Callaloo 31, no. 2 (2008): 621–25. http://dx.doi.org/10.1353/cal.0.0096.

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Urofsky, Melvin I. "Horace M. Kallen: Prophet of American Zionism (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 16, no. 3 (1998): 178–80. http://dx.doi.org/10.1353/sho.1998.0051.

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21

Kerr-Ritchie, J. R. "Edward J. Blum, W. E. B. Du Bois, American Prophet." Journal of African American History 94, no. 1 (January 2009): 123–25. http://dx.doi.org/10.1086/jaahv94n1p123.

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22

Meilinger, Phillip S. "Proselytiser and prophet: Alexander P. de Seversky and American airpower." Journal of Strategic Studies 18, no. 1 (March 1995): 7–35. http://dx.doi.org/10.1080/01402399508437578.

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23

Jeffrey B. Kurtz. "W. E. B. Du Bois: American Prophet (review)." Rhetoric & Public Affairs 11, no. 3 (2008): 518–20. http://dx.doi.org/10.1353/rap.0.0051.

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Smith, R. Drew, and Sudarshan Kapur. "Raising up a Prophet: The African-American Encounter with Gandhi." Journal for the Scientific Study of Religion 32, no. 1 (March 1993): 100. http://dx.doi.org/10.2307/1386933.

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25

Wallace Best. "W. E. B. Du Bois: American Prophet (review)." American Studies 48, no. 4 (2007): 163. http://dx.doi.org/10.1353/ams.0.0115.

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26

Shenk, Wilbert R. "Book Review: Robert E. Speer: Prophet of the American Church." International Bulletin of Missionary Research 25, no. 3 (July 2001): 138. http://dx.doi.org/10.1177/239693930102500319.

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27

MARCUS, GREIL. "Crank Prophet Bestride America, Grinning: The Case of David Thomas." Representations 84, no. 1 (November 1, 2003): 123–38. http://dx.doi.org/10.1525/rep.2003.84.1.123.

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Kashani-Sabet, Firoozeh. "Before isis: What Early America Thought of Islam." Sociology of Islam 8, no. 1 (February 24, 2020): 17–52. http://dx.doi.org/10.1163/22131418-00801006.

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Early America engaged with Islam through multiple channels. As American missionaries traveled abroad in search of converts, and lived among Muslims, they often viewed the religion and its adherents through the lens of Christianity. For some, Islam’s prophet was a false hero, “an impostor,” and the message of the religion was an unfortunate pastiche of the Judeo-Christian tradition. Simultaneously, American scholars of religion and the ancient Near East in the nineteenth century approached the Islamic world out of an academic desire to understand Middle Eastern antiquity. Through this process of intellectual inquiry, the American academy eventually developed an interest in the study of Islam itself. Thus, two dominant strands of thought emerged that led to divergent discourses about Islam in the United States. These two discourses—an academic one versus a popular one rooted in missionary experiences—have endured and shaped the contemporary understanding of Islam in America.

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29

Pascal, Richard. "Walt Whitman and Woody Guthrie: American Prophet-Singers and their People." Journal of American Studies 24, no. 1 (April 1990): 41–59. http://dx.doi.org/10.1017/s002187580002870x.

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Dylan Thomas, Charlotte Perkins Gilman, Rimbaud, Apollinaire, Van Gogh, Paul Tillich, Wolfgang Borchert, Joyce, Kate Chopin: these are only some of the writers and artists in whose work the example or influence of Walt Whitman has been detected over the past few years, and as anyone who has kept abreast of Whitman criticism will be instantly aware, the list could be lengthened considerably. Comparison and influence studies are such a common feature of Whitman scholarship, and he is so firmly established as one of the most provocative mid-nineteenth-century forerunners of modern literature and art, that it would seem virtually impossible to provide a hitherto unexplored instance which is worth more than a glance. Yet the name of the great twentieth century singer-songwriter Woody Guthrie has never been advanced in this context, even though similarities between the two figures have been noted in passing by commentators on Guthrie at least since the publication in 1943 of the latter's autobiography, Bound for Glory. Such neglect must be ascribed at least in part to a lingering academic bias against the study of popular culture in general and of song lyrics in particular.

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30

Silbert, Kate. "Susanna Rowson: Sentimental Prophet of Early American Literature by Steven Epley." Journal of the Early Republic 38, no. 4 (2018): 704–7. http://dx.doi.org/10.1353/jer.2018.0072.

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31

Jordan, Richard L. "The “Prophet” of Interposition: The Reverend Ian Paisley and American Segregation." New Hibernia Review 15, no. 2 (2011): 40–63. http://dx.doi.org/10.1353/nhr.2011.0023.

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Geddes, J. A., and J. G. Murphy. "Observations of reactive nitrogen oxide fluxes by eddy covariance above two midlatitude North American mixed hardwood forests." Atmospheric Chemistry and Physics 14, no. 6 (March 21, 2014): 2939–57. http://dx.doi.org/10.5194/acp-14-2939-2014.

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Abstract. Significant knowledge gaps persist in the understanding of forest–atmosphere exchange of reactive nitrogen oxides, partly due to a lack of direct observations. Chemical transport models require representations of dry deposition over a variety of land surface types, and the role of canopy exchange of NOx (= NO + NO2) is highly uncertain. Biosphere–atmosphere exchange of NOx and NOy (= NOx + HNO3 + PANs + RONO2 + pNO3− + ...) was measured by eddy covariance above a mixed hardwood forest in central Ontario (Haliburton Forest and Wildlife Reserve, or HFWR), and a mixed hardwood forest in northern lower Michigan (Program for Research on Oxidants: Photochemistry, Emissions and Transport, or PROPHET) during the summers of 2011 and 2012 respectively. NOx and NOy mixing ratios were measured by a custom-built two-channel analyser based on chemiluminescence, with selective NO2 conversion via LED photolysis and NOy conversion via a hot molybdenum converter. Consideration of interferences from water vapour and O3, and random uncertainty of the calculated fluxes are discussed. NOy flux observations were predominantly of deposition at both locations. In general, the magnitude of deposition scaled with NOy mixing ratios. Average midday (12:00–16:00) deposition velocities at HFWR and PROPHET were 0.20 ± 0.25 and 0.67 ± 1.24 cm s−1 respectively. Average nighttime (00:00–04:00) deposition velocities were 0.09 ± 0.25 cm s−1 and 0.08 ± 0.16 cm s−1 respectively. At HFWR, a period of highly polluted conditions (NOy concentrations up to 18 ppb) showed distinctly different flux characteristics than the rest of the campaign. Integrated daily average NOy flux was −0.14 mg (N) m−2 day−1 and −0.34 mg (N) m−2 day−1 (net deposition) at HFWR and PROPHET respectively. Concurrent wet deposition measurements were used to estimate the contributions of dry deposition to total reactive nitrogen oxide inputs, found to be 22 and 40% at HFWR and PROPHET respectively.

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Daniel P. Stone. "The Rocky Road to Prophethood: William Bickerton's Emergence as an American Prophet." Journal of Mormon History 43, no. 1 (2017): 1. http://dx.doi.org/10.5406/jmormhist.43.1.0001.

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Lee, Kuk-heon. "Historical Ellen White: A Critical Review of Ellen Harmon White: American Prophet." Literature and Religion 23, no. 4 (December 31, 2018): 191–218. http://dx.doi.org/10.14376/lar.2018.23.4.191.

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Robinson, Forrest G. "American Prophet: The Life & Work of Carey McWilliams by Peter Richardson." Western American Literature 42, no. 2 (2007): 208–9. http://dx.doi.org/10.1353/wal.2007.0016.

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Hussain, Amir. "Muslim Americans in the Military." American Journal of Islam and Society 35, no. 1 (January 1, 2018): 117–19. http://dx.doi.org/10.35632/ajis.v35i1.820.

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Edward E. Curtis IV is one of the most important scholars of Islam in theUnited States. This slim volume is a welcome addition to his work, andshould be required reading for all who are interested in the place of Muslimswithin the history of America. One also wishes that the book be readwidely by American Muslims. As the latter day prophet, Bob Marley, oncesang about other soldiers in the Americas, “If you know your history/ Then you would know where you’re coming from.” Curtis’ book helps us, asAmerican Muslims, to learn about our own history in our country.The book is not written for a specialized audience, and could easily beused by undergraduate or even senior high school students in a number ofcourses on Islam or religion in America. It is a very short volume, comingin at 82 pages of text with a single additional page of notes. The book is dividedinto five chapters of roughly equal length. The first chapter introducesthe contemporary issues of American Muslim soldiers in the United Statesarmed forces through the stories of Captain Humayun Khan and CorporalKareem Rashad Sultan Khan. Corporal Khan became widely known whena photo of his mother, Elsheba, cradling his gravestone was mentioned byGeneral Colin Powell in the 2008 election. Captain Khan’s introduction tothe American public was more recent, when his father, Khizr, spoke abouthis son’s sacrifice on the final night of the Democratic National Conventionin 2016 ...

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37

Collings, Justin. "Ernst-Wolfgang Böckenförde on Constitutional Judging in a Democracy." German Law Journal 19, no. 2 (May 1, 2018): 161–96. http://dx.doi.org/10.1017/s2071832200022653.

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This Article explores Ernst-Wolfgang Böckenförde's views about constitutional judging in a democracy. It offers three ideal types of constitutional judging, each drawn from the extra-judicial writings of prominent constitutional judges who represent it. The three types are: (1)the prophet, who views the constitution as visionary and value-laden, and who entertains an expansive view of the judge's role in giving voice and validity to that vision and those values; (2)the essayist, who shares the prophet's sense of the vast scope and myriad resources of constitutional judging, but who, lacking the prophet's confidence in getting such bewilderingly difficult questions right, approaches constitutional judging cautiously, skeptically, and deferentially; and (3)the executor, who views constitutional judging as the effort to discern the constitution's concrete, limited content, and to enforce that content unflinchingly. Böckenförde, the Article argues, was an executor—one who shared many interpretive commitments with the two most prominent executors in the American constitutional tradition: Hugo Black and, especially, the late Antonin Scalia.

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38

Magliari, Michael F. "Review: American Prophet: The Life and Work of Carey McWilliams by Peter Richardson." Southern California Quarterly 102, no. 1 (2020): 89–91. http://dx.doi.org/10.1525/scq.2020.102.1.89.

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Kolenda, Benjamin. "Bruce Springsteen: American Poet and Prophet Donald L.DeardorffII. Lanham, MD: Scarecrow Press, 2014." Journal of American Culture 39, no. 3 (September 2016): 355. http://dx.doi.org/10.1111/jacc.12580.

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40

Butler, Jonathan M. "Prophecy, Gender, and Culture: Ellen Gould Harmon [White] and the Roots of Seventh-day Adventism." Religion and American Culture: A Journal of Interpretation 1, no. 1 (1991): 3–29. http://dx.doi.org/10.1525/rac.1991.1.1.03a00020.

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“… the weakest of the weak…”Ellen G. White, nee Harmon (1827-1915), is among the least known of the prophet-founders of major American religious movements. The Seventh-day Adventist prophet has received neither the celebrity nor the notoriety of Mormonism’s Joseph Smith, Shakerism’s Ann Lee, or Christian Science’s Mary Baker Eddy. Yet she deserves at least the recognition of these other sect founders. Ill, introverted, and undereducated, White ultimately asserted the most forceful influence on Seventh-day Adventism and ensured it a place among the major American sects. Her long and resourceful career as the Adventist visionary inspired the transformation of a single-minded, other-worldly, Millerite off-shoot into a complex and established denomination with wide-ranging interests in sabbatarianism, eschatology, health reform, temperance, medicine, child nurture, education, and religious liberty. Her legacy includes an impressive global network of sanitariums and hospitals and a vast educational system unparalleled in contemporary Protestantism. Her writings number eighty printed volumes, circulated among an Adventist world membership of over five million.

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Geddes, J. A., and J. G. Murphy. "Observations of reactive nitrogen oxide fluxes by eddy covariance above two mid-latitude North American mixed hardwood forests." Atmospheric Chemistry and Physics Discussions 13, no. 10 (October 29, 2013): 27891–936. http://dx.doi.org/10.5194/acpd-13-27891-2013.

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Abstract. Significant knowledge gaps persist in the understanding of forest–atmosphere exchange of reactive nitrogen oxides, partly due to a lack of direct observations. Chemical transport models require representations of dry deposition over a variety of land surface types, and the role of canopy exchange of NOx (= NO + NO2) is highly uncertain. Biosphere–atmosphere exchange of NOx and NOy (= NOx + HNO3 + PANs + RONO2 + pNO3− + ...) was measured by eddy covariance above a mixed hardwood forest in central Ontario (HFWR), and a mixed hardwood forest in northern lower Michigan (PROPHET) during the summers of 2011 and 2012 respectively. NOx and NOy mixing ratios were measured by a custom built two-channel analyzer based on chemiluminescence, with selective NO2 conversion via LED photolysis and NOy conversion via a hot molybdenum converter. Consideration of interferences from water and O3, and random uncertainty of the calculated fluxes are discussed. NOy flux observations were predominantly of deposition at both locations. The magnitude of deposition scaled with NOy mixing ratios, resulting in campaign-average deposition velocities close to 0.6 cm s−1 at both locations. A~period of highly polluted conditions (NOy concentrations up to 18 ppb) showed distinctly different flux characteristics than the rest of the campaign. Integrated daily average NOy flux was 0.14 mg (N) m−2 day−1 and 0.34 mg (N) m−2 day−1 at HFWR and PROPHET respectively. Concurrent wet deposition measurements were used to estimate the contributions of dry deposition to total reactive nitrogen oxide inputs, found to be 22% and 40% at HFWR and PROPHET, respectively.

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Shumakov, Andrey A. "FROM AN OUTCAST TO THE PROPHET: THE EVOLUTION OF MALCOLM X’S RELIGIOUS AND POLITICAL PHILOSOPHY." Tyumen State University Herald. Humanities Research. Humanitates 7, no. 2 (2021): 192–209. http://dx.doi.org/10.21684/2411-197x-2021-7-2-193-209.

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The figure of the radical African-American preacher Malcolm X has always occupied and continues to occupy a special place in the history of the protest movement of the 1960s. This is due to a number of reasons, the main of which was the pronounced ambivalence and inconsistency of the political philosophy of this public figure, who was noted for both ultra-radical religious sermons and rather progressive revolutionary and national liberation ideas at the final stage of his life. The latter, in fact, made him one of the main characters of the “rebellious decade”. While the far-right radicalism of the Harlem preacher faded into the background and began to be perceived as some “mistakes and misconceptions” that were later rethought and overcome. The question of assessing the legacy and personality of Malcolm X has always caused a lot of controversy. On the one hand, his contribution to the development of the movement of the struggle of the Black population for their rights and the formation of the African-American mentality is undeniable; on the other — it can be said that in the academic environment for all this time they practically were not subjected to critical reflection. If, during his lifetime, the ideas of the Harlem preacher were perceived by the vast majority of Americans as frankly marginal, then after his tragic death in 1965, Malcolm X became one of the most popular and iconic figures in recent US history. Any criticism of him began to be perceived extremely painfully. In this article, the author tried to trace the process of formation and evolution of the ideological and political views of Malcolm X, which was the main goal of the study. The main difference from other works on this topic was that in this article, this phenomenon is considered in dynamics, the causes of transformations and the influence of related factors are noted. At the same time, the author tried to identify certain “variables and constants” of the religious and political philosophy of Malcolm X, not only fixing them, but assessing the degree and depth of changes. That led to rather unexpected conclusions on a number of issues, the main of which was the explanation of the reasons for the incredible popularity of Malcolm X in modern American society. The main method of research is materialistic dialectics, which allows considering the political philosophy of Malcolm X in dynamics in accordance with the principle of historicism. Special attention is paid to the issues of radicalism, the transformation of ideological and political views and attitudes to religion, the debunking of myths, stereotypical and hyperbolized ideas about this figure, and the key milestones of his biography. As for the specific historical methods, the historical-genetic and historical-typological approaches are used in this work.

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Staton, Maria. "“They Preach, but Practice Not”: The Indian Prophet in Early American Drama, 1800s-1850s." International Journal of Language and Literature 2, no. 4 (2014): 01–15. http://dx.doi.org/10.15640/ijll.v2n4a1.

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Bushman, Richard Lyman. "Book Review: Martha Bradley-Evans, Glorious in Persecution: Joseph Smith/American Prophet, 1839–1844." Mormon Studies Review 4 (January 1, 2017): 113–17. http://dx.doi.org/10.18809/msr.2017.0109.

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Holt, Else K. "Profeten Jeremias og genopbyggelsen af national identitet." Dansk Teologisk Tidsskrift 73, no. 1 (May 17, 2010): 25–40. http://dx.doi.org/10.7146/dtt.v73i1.106408.

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The Book of Jeremiah can be read as a contribution to the struggle for the rebuilding of the exilic and post-exilic nation of Israel. Based on social-anthropological theories about the conditions of the life of refugees, presented by the American biblical scholar Daniel Smith-Christopher, the polyphonic Book of Jeremiah is presented as a text with a “V-structure”: The first half of the book represents a dystopian disclosure of Israel’s culpability while the second offers a utopian message of hope for the nation. Such a message needs authority, and this authority is reinforced by the strong identification of the prophet with (the word of) God. This article presents the literary persona of the prophet as partly dissimilated from the people and assimilated to God and partly in conflict with God as a role model for the people in its suffering.

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Milder, Robert. "“The American Scholar” as Cultural Event." Prospects 16 (October 1991): 119–47. http://dx.doi.org/10.1017/s0361233300004506.

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“The american scholar” descends to us as literature, but for the more than two hundred auditors who filled the First Parish Church in Cambridge on August 31, 1837, as for the speaker himself, the address was a singular dramatic occasion. “An event without any former parallel in our literary annals,” James Russell Lowell recalled years later: “What crowded and breathless aisles, what windows clustering with eager heads, what enthusiasm of approval, what grim silence of foregone dissent!” In the provincial Boston world of 1837, Lowell's “event” — a picturesque memory exhumed from the literary scrapbook and fondly patronized — gave promise of being an “event” in Michel Foucault's sense as well: “not a decision, a treaty, a reign, or a battle, but the reversal of a relationship of forces, the usurpation of power, the appropriation of a vocabulary turned against those who had once used it.” “The young men went out” from the church, remarked Oliver Wendell Holmes, “as if a prophet had been proclaiming to them, ‘Thus saith the Lord.’”

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Dickerson, Dennis C. "African American Religious Intellectuals and the Theological Foundations of the Civil Rights Movement, 1930–55." Church History 74, no. 2 (June 2005): 217–35. http://dx.doi.org/10.1017/s0009640700110212.

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Among the innumerable warriors against legalized racial segregation and discrimination in American society, the iconic Martin Luther King, Jr. emerged as a principal spokesman and symbol of the black freedom struggle. The many marches that he led and the crucial acts of civil disobedience that he spurred during the 1950s and 1960s established him and the Southern Christian Leadership Conference as rallying points for civil rights activities in several areas in the American South. King's charisma among African Americans drew from his sermonic rhetoric and its resonance with black audiences. Brad R. Braxton, a scholar of homiletics, observed that King as a black preacher “made the kinds of interpretive moves that historically have been associated with African American Christianity and preaching.” Braxton adds that “for King Scripture was a storybook whose value resided not so much in the historical reconstruction or accuracy of the story in the text, but rather in the evocative images, in the persuasive, encouraging anecdotes of the audacious overcoming of opposition, and in its principles about the sacredness of the human person.” Hence, King's use of this hermeneutical technique with scriptural texts validated him as a spokesman for African Americans. On a spectrum stretching from unlettered slave exhorters in the nineteenth century to sophisticated pulpiteers in the twentieth century, King stood as a quintessential black preacher, prophet, and jeremiad “speaking truth to power” and bringing deliverance to the disinherited.

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Weaver Santaniello. "Nietzsche: American Idol or European Prophet? The “Death of God” in America and Nietzsche's Madman." American Journal of Theology & Philosophy 38, no. 2-3 (2017): 201. http://dx.doi.org/10.5406/amerjtheophil.38.2-3.0201.

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Ashurst-McGee, Mark, and Mark Lyman Staker. "Review of Richard S. Van Wagoner, Natural Born Seer: Joseph Smith, American Prophet, 1805-1830." Mormon Studies Review 5 (January 1, 2018): 164–69. http://dx.doi.org/10.18809/msr.2018.0124.

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Butler, Jonathan M. "Seventh-Day Adventist Historiography: A Work in Progress." Church History 87, no. 1 (March 2018): 149–66. http://dx.doi.org/10.1017/s0009640718000811.

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In the past decade, Seventh-day Adventist (SDA) historiography has enjoyed an efflorescence that warrants the attention of church historians. Two notable books mark the surge of interest in Adventism and its prophet: one of them an extraordinary denominational history, Seeking a Sanctuary: Seventh-day Adventism and the American Dream, by Malcolm Bull and Keith Lockhart (1989; 2007); the other an excellent collection of essays, Ellen Harmon White: American Prophet, edited by Terrie Dopp Aamodt, Gary Land, and Ronald L. Numbers (2014). Both books remind church historians that Seventh-day Adventism deserves its due as one of America's original religions. Since 2005, however, a number of books have appeared that understandably have received less scrutiny. The Adventist Pioneer Series, in particular, produced by SDA scholars and published by SDA presses, has largely escaped the notice of the wider, non-SDA historical community. This is unfortunate. There is the inevitable unevenness among these volumes, and given their intent to serve a popular Adventist audience, there is also the predictable parochialism in them, in some more than others. Nevertheless, to date there are several books in the series, and no doubt more to follow, which should command serious scholarly interest. To make our way through this largely unfamiliar historiographical landscape calls for a little mapping. Most of these authors come from SDA backgrounds, whatever distance they have gone from them. It will be necessary, then, to reflect on the differences between a historian of Adventism and an Adventist historian, secular versus supernatural history, and apologists who rate scholarly notice and those who do not. It will be important as well to realize that there is no hard, unyielding line between these differences.

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Journal articles on the topic 'American Prophet'

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