By J. D. Dickey
Washington, DC, gleams with stately columns and neoclassical temples, a pulsing hub of political strength and prowess. yet for many years it used to be one of many worst excuses for a capital urban the realm had ever noticeable. prior to the USA grew to become a global energy within the 20th century, Washington urban was once an eyesore at most sensible and a shame at worst. Unfilled swamps, filthy canals, and rutted horse trails littered its panorama. Political bosses employed hooligans and thugs to behavior the nation's affairs. mythical madams entertained consumers from all stations of society and politicians of each celebration. The police served and guarded by way of bribes and defense cash. underneath pestilential air, the city’s muddy roads ended in a stumpy, half-finished obelisk to Washington right here, a domeless Capitol construction there. Lining the streets stood boarding homes, tanneries, and slums. lethal horse races gouged dusty streets, and opposing factions of volunteer firefighters battled each other like violent gangs instead of life-saving heroes. The city’s turbulent heritage set a precedent for the dishonesty, corruption, and mismanagement that experience led generations to appear suspiciously at the a variety of sin--both actual and imagined--of Washington politicians. Empire of dust reveals and untangles the roots of our capital’s tale and explores how town used to be tainted from the outset, approximately stifled from turning into the proud castle of the republic that George Washington and Pierre L'Enfant predicted greater than centuries in the past.
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Extra info for Empire of Mud: The Secret History of Washington, DC
In Jackson the difficulty of holding together a generically Christian congregation was obvious from the start. indd 45 1/16/14 11:08 AM = AMERICAN CHRISTIANITY = was built; then the congregation dissolved. In 1852 another missionary arrived and gathered believers by offering the Bible “as the only creed and discipline for the new organization,” but “an unfortunate division occurred,” and the congregation dissolved again. It revived a few years later, and another church was built. Within a few years, a talented “liberal” pastor brought people into the congregation, and then “alienated” them.
Compelling messages compel; uncompelling messages do not. People—some people—respond to a challenging message; others ﬁnd it too challenging, or challenging in the wrong way, and do not respond. This is no critique of Finke and Stark’s research. Causes of change in American Christianity are simply too complex and volatile to be explained by any general theory. There is always an uncertain relationship between the story of the churches, which is Finke and Stark’s major concern, and the stories of their individual constituents, who cannot be expected to choose the same church (or express the same intensity of devotion to that church) for the same reasons.
Even when churches were established by law, no one could simply open a church and expect it to succeed. Established churches in the colonial South met with the indifference of people from all social classes, who found it remarkably easy to withhold their support. 14 During the nineteenth century, churches that had formerly been established faced heroic struggles to survive and expand. ”15 The rest of it he spent visiting settlements, where he went from house to house passing out advertisements, hoping that people would turn up for services in a sod school or a borrowed church.