Thematische Bibliographien / United Evangelical Church of the Philippines

Auswahl der wissenschaftlichen Literatur zum Thema „United Evangelical Church of the Philippines“

Autor: Grafiati

Veröffentlicht am 26. Juli 2024

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Zeitschriftenartikel zum Thema "United Evangelical Church of the Philippines"

Francis, Leslie. „Psychological Types of Male and Female Lay Church Leaders in England, Compared with United Kingdom Population Norms“. Fieldwork in Religion 1, Nr. 1 (01.01.2005): 69–83. http://dx.doi.org/10.1558/firn.v1i1.69.

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A sample of 322 evangelical lay church leaders completed Form G (Anglicized) of the Myers-Briggs Type Indicator. Among the female church leaders extraversion and introversion were equally represented. There were preferences for sensing over intuition, for feeling over thinking, and for judging over perceiving. Among the male church leaders there were preferences for introversion over extraversion, intuition over sensing, for thinking over feeling, and for judging over perceiving. The type preferences of the current samples were statistically analysed in comparison with the United Kingdom population norms (Kendall, 1998). It was found that evangelical lay church leaders differ from the United Kingdom population in a number of significant ways; most notably, intuitive types are significantly over-represented among both male and female evangelical lay church leaders compared to the United Kingdom population norms.

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Cantrell, Phillip A. „The Anglican Church of Rwanda: domestic agendas and international linkages“. Journal of Modern African Studies 45, Nr. 3 (16.07.2007): 333–54. http://dx.doi.org/10.1017/s0022278x07002650.

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ABSTRACTThe article analyses the relationship between the Anglican Church of Rwanda and evangelical Episcopalians in the United States. In 2000, the archbishop of Rwanda, Emmanuel Kolini, in a move that gained great support for Rwanda's post-genocide recovery, ordained several bishops to preside over congregations of orthodox, evangelical Americans who had severed their relationship with the Episcopalian Church of the United States over issues such as the blessing of same-sex marriages and the ordination of openly gay clergy. The result was the creation of the Anglican Mission in the Americas, a missionary province in the United States that acknowledges Kolini as its archbishop. Such actions have made Rwanda the currentcause célèbrenot only of AMIA but the wider evangelical community. While the relationship offers great support for Rwanda's recovery, the Anglican Church has presented to American evangelicals a misleading narrative of Rwanda's past and present political situation.

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Case, Riley B. „1980 General Conference and the Evangelicals“. Methodist History 60, Nr. 1 (01.06.2022): 40–60. http://dx.doi.org/10.5325/methodisthist.60.1.0040.

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ABSTRACT Founder of the Good News Movement, an evangelical caucus loosely associated with The United Methodist Church, Rev. Charles Keysor looked back on the 1980 General Conference as a failure for the evangelical cause within United Methodism. In this article, Riley B. Case offers a different understanding of the 1980 General Conference and its implications for Good News’ future within the denomination.

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Ziegler, William M., und Gary A. Goreham. „Formal Pastoral Counseling in Rural Northern Plains Churches“. Journal of Pastoral Care 50, Nr. 4 (Dezember 1996): 393–404. http://dx.doi.org/10.1177/002234099605000408.

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Reports the findings of a survey of 491 United Church of Christ, Southern Baptist Convention, Evangelical Lutheran Church in America, and Roman Catholic rural clergy from seven Northern Plains states. Offers implications for seminary and post-seminary training, placement of clergy in churches, pastoral counseling in rural congregations, and contextualized theory and ministry.

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Hendrickson, Craig S. „Ending Racial Profiling in the Church: Revisiting the Homogenous Unit Principle“. Mission Studies 35, Nr. 3 (18.10.2018): 342–65. http://dx.doi.org/10.1163/15733831-12341589.

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Abstract The “homogeneous unit principle” (HUP) has informed evangelical mission praxis in the United States for decades. While many see this as a pragmatic approach to spreading the gospel more expediently, others argue that it mirrors processes of racialization in the society at large, while reinforcing hyper-segregation in the church. In this paper, I suggest that the American evangelical church needs to re-examine, and ultimately, shed the exclusionary mission practices informed by the HUP if it is to faithfully embody the unity and reconciliation achieved through Christ’s work on the cross in its racialized mission context (Eph 2:11–22).

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Avila, Angga. „Sacramental Ecclesiology: Adopting Augustine’s Totus Christus for Evangelical Ecclesiology“. Veritas: Jurnal Teologi dan Pelayanan 20, Nr. 2 (30.12.2021): 237–53. http://dx.doi.org/10.36421/veritas.v20i2.468.

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After the 16th-century reformation, the church was faced with the situation of ecclesiological plurality, both differences in traditions and church divisions into many denominations, including evangelical churches. Despite the fact that the evangelical movement was founded with the primary objective of spreading the gospel, it is devoid of coherence in ecclesiology. Based on Augustine’s idea of totus Christus, this research presents a constructive ecclesiology proposal for evangelical churches. Drawing primarily on Augustine’s notion of totus Christus, and by showing that this idea is central to his theological construction, the author proposes the importance of revisiting the doctrine of totus Christus to create an ecclesiology that links to sacramentology and soteriology. The contribution of this research is to show that the doctrine of totus Christus is more organic and sacramental so that it can become the foundation and aspiration for evangelical churches united as the body of Christ to participate in His redemptive works for the salvation of the world.

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Wellings, Martin. „Renewing Methodist Evangelicalism: the Origins and Development of the Methodist Revival Fellowship“. Studies in Church History 44 (2008): 286–96. http://dx.doi.org/10.1017/s042420840000365x.

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When the Wesleyan, Primitive and United Methodist Connexions combined in 1932 to form the Methodist Church of Great Britain, much was made of their shared evangelical heritage. The doctrinal clause of the founding Deed of Union affirmed that the Connexion ‘ever remembers that in the Providence of God Methodism was raised up to spread Scriptural Holiness through the land by the proclamation of the Evangelical Faith and declares its unfaltering resolve to be true to its Divinely appointed mission.’

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Delbrück, Jost. „»Schritte auf dem Weg zum Frieden«“. Zeitschrift für Evangelische Ethik 47, Nr. 1 (01.02.2003): 167–80. http://dx.doi.org/10.14315/zee-2003-0124.

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AbstractBasedon several official pronouncements of the leading organs of the German Evangelical Church in the past decade on the ethical and internationallegal implications of the use of force either as collective action under the authority ofthe United Nations or by individual states, the article critically reviews the positions taken by the Church with regard to their consistency over time. In the early 1990s the Council of the German Evangelical Church clearly stated that peaceful means of conflict resolution generally take priority over forceful means. However, in particular circumstances the use of force as ultima ratio cannot be ruled out. Recently, under the impact of the Iraq crisis, the positions taken were less strict. Due to a lack of a clear distinction between (illegal) unilateral uses of force and (legal) enforcement action by the United Nations it remains unclear whether the Church still unequivocally holds on to its earlier ultima ratio stance. The paper argues that in view of the new challenges posed by global terrorism all social and political forces, including the churches, have to support the United Nations as the central institution for the maintenance of international peace and security which- inter aliis- requires the acceptance of the UN's competence to use enforcement measures in cases of grave breaches of peace including massive human rights violations as ethically and legally legitimate, provided the UN itself stays within the Iimits of the law.

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Guthman, Joshua. „“Doubts still assail me”: Uncertainty and the Making of the Primitive Baptist Self in the Antebellum United States“. Religion and American Culture: A Journal of Interpretation 23, Nr. 1 (2013): 75–100. http://dx.doi.org/10.1525/rac.2013.23.1.75.

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AbstractThough forged in the fires of the early nineteenth-century evangelical revivals, Primitive Baptists became the most significant opponents of the burgeoning antebellum evangelical movement. The Primitives were Calvinists who despised missionaries, Sunday schools, Bible tract societies, and the other accoutrements of evangelical Protestantism. This article contends that a feeling of uncertainty dominated Primitive Baptists' lives, catalyzed their movement's rise, and fueled their strident opposition to the theological and organizational changes shaping churches across the country. For Primitive Baptists, it was their questioning–especially their experience of persistent doubt–that set them apart from evangelicals. The uncertainty that colored Primitive Baptist selfhood motivated believers rather than paralyzed them. It propelled them toward a community of like-minded souls, and it stirred those souls to action as a more ardent brand of evangelical Protestantism crowded church pews. It is in the Primitives' uncertain selves–not in their theology or their socio-economic condition–that we find the most compelling explanation of their movement's unlikely rise.

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Taylor, J. Benjamin, Sarah Allen Gershon und Adrian D. Pantoja. „Christian America? Understanding the Link between Churches, Attitudes, and “Being American” among Latino Immigrants“. Politics and Religion 7, Nr. 2 (20.03.2014): 339–65. http://dx.doi.org/10.1017/s1755048314000042.

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AbstractIn recent decades, Evangelical churches in the United States have expanded their outreach to Latino immigrants, seeking to incorporate these new Americans into their churches. We investigate the implications of this movement by examining the impact of church affiliation on Latino immigrants’ conceptions of what it means to be “fully American.” Relying on the 2006 Latino National Survey, we find that church affiliation significantly impacts immigrants’ beliefs about what it means to “be American” in the eyes of other Americans and the likelihood of identifying themselves as “American.” Specifically, Protestant Latinos (be they mainline or Evangelical) are more likely than Catholic Latinos (the majority of Latinos) to identify as American and to believe that Americans think being a Christian is a defining feature of American identity. We conclude by discussing the implications of our findings.

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Dissertationen zum Thema "United Evangelical Church of the Philippines"

Loftis, Michael Grayson. „A historical survey of evangelical youth ministry in the United States, 1935-1985“. Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Stiansen, Paul. „Evangelical strategies for Spirit empowered transformation at the United Nations“. Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Schmidt, Darren W. „Reviving the past : eighteenth-century evangelical interpretations of church history“. Thesis, St Andrews, 2009. http://hdl.handle.net/10023/829.

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Rast, Lawrence R. „Nineteenth-century Lutheranism in the American South and West ministry and mission /“. Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Webb, Kerry S. „Presidents' Leadership Behaviors Associated with Followers' Job Satisfaction, Motivation Toward Extra Effort, and Presidential Effecitveness at Evangelical Colleges and Universities“. Thesis, University of North Texas, 2003. https://digital.library.unt.edu/ark:/67531/metadc4377/.

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Transformational leaders have tendencies that include: 1) projecting confidence and optimism about goals and followers' ability, 2) providing a clear vision, 3) encouraging creativity through empowerment and rewarding experimentation, 4) setting high expectations and creating a supportive environment, and 5) establishing personal relationships with followers. Transactional leadership as a process in which leaders and followers decide on goals and how to achieve them through a mutual exchange. The leader provides followers with resources, rewards, and punishment in order to achieve motivation, productivity, and effective task accomplishment. Laissez-faire leadership is the process of letting followers work without direction or guidance from the leader. The laissez-faire leader avoids providing direction and support, shows a lack of active involvement in follower activity, and abdicates responsibilities by maintaining a line of separation between the leader and the followers. The primary purpose of this study was to investigate the assumption that a combination of transformational and transactional leadership factors is more predictive of greater followers' job satisfaction, motivation toward extra effort, and perceived presidential effectiveness than either leadership style alone. The study investigated perceptions of the degree to which transformational leadership, transactional leadership, and laissez-faire leadership were practiced by presidents of member colleges and universities in the Council for Christian Colleges and Universities (CCCU). In addition, the study considered whether some combination of transformational and transactional behaviors is more predictive of job satisfaction, motivation toward extra effort, and perceived presidential effectiveness than either transformational or transactional leadership alone. The independent variables in the study included the transformational, transactional, and laissez-faire leadership behaviors of the college and university presidents and the dependent variables were job satisfaction, motivation toward extra effort, and perceived presidential effectiveness. This study points to specific behaviors that are predictive of job satisfaction, motivation toward extra effort, and perceived presidential effectiveness. By combining the behaviors identified as transformational, transactional, and laissez-faire leadership behaviors, this study determines specifically which behaviors are predictive of the three dependent variables. By combining the transformational leadership behaviors of Attributed Charisma and Individual Consideration with the transactional leadership behavior of Contingent Reward, leaders may develop leadership styles that are more satisfying, motivating, and effective for followers than solely using the transformational model of leadership. Followers indicate that they are more satisfied and motivated by leaders who possess great energy, high levels of self-confidence, strong beliefs and ideals, are assertive, have the ability to make followers feel more confident, who create greater personal confidence within their followers, and who use positive reward systems to affirm desired behavior. This information provides empirical data to support the concept that a combination of charisma, personal consideration, and a reward system may increase follower's job satisfaction, motivation toward extra effort, and perceptions of leaders' effectiveness better than transformational leadership behaviors alone.

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Suvada, Jennifer V. „A study of the evangelical Protestant reception of the document, Evangelicals and Catholics together, from its release in March 1994 through December 1996, including a case study of the Southern Baptist Convention“. Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Jull, David, und n/a. „Towards an understanding of the effect of revival evidenced in the writings of George Whitefield and Jonathan Edwards“. University of Otago. Department of Theology and Religious Studies, 2006. http://adt.otago.ac.nz./public/adt-NZDU20060908.150022.

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This thesis examines the revivalist writings of Jonathan Edwards (1703-1758) and George Whitefield (1714-1770) for evidence that the Great Awakening altered their perspective on revival. It is principally based on primary sources written between 1736 and 1743. Six separate chapters explore their background, their understanding of revival, their efforts at propagating it, their techniques in managing the revival, their defense of revival, and their institutionalization of revival. Both their understandings of revival came from their own observations of the revivals that accompanied their evangelistic efforts. Their theological background, heavily influenced by Calvin, insisted that God was responsible for both conversions and revival. The thesis notes that Whitefield�s and Edwards� use of four primary techniques to propagate revival evolved as they experienced revival. Their preaching, their organization of small, religious education groups, their publishing of sermons, and their written narratives of revival all show signs of adaptation to changing circumstances. Both managed revival by using small groups and publications to guide people way from inappropriate spiritual expressions. These groups and documents also provided opportunities to educate new converts about their spiritual experiences. Edwards and Whitefield had the opportunity to clarify their understanding of revival as they defended the revival against those critics who questioned their claims about God�s role in the religious events of 1735-1743. Both institutionalized revival by interacting with the next generation of evangelical ministers and by making available their doctrines and their own experiences in their published narratives. This propensity to publish their reflections on revival allowed future generations access to their revival principles. The overriding hypothesis of this study is that Whitefield�s and Edwards� understanding of revival grew out of their involvement in revival in the eighteenth century religious revivals of colonial North America and that their revival writings and preaching were attempts to codify and transfer the lessons they had learned about revival to future generations of Christians who might, they hoped, themselves experience a God-ordained time of revival. The key conclusions of this study are that 1) Whitefield�s and Edwards� positions on revival issues developed through repeated exposures to revival, 2) Whitefield and Edwards used similar means to propagate, manage, defend, and institutionalize revival, 3) Whitefield�s sermons and journals themselves express a clear and concise theology, 4) a comparison of Whitefield�s and Edwards� theology refutes the suggestion that the lack of a uniform theology throughout the colonies negates the reality of the Great Awakening, 5) a careful study of Whitefield�s and Edwards� revival writings produces a heightened awareness of the nature of their narrative works, 6) Edwards� revival writings show a concern for worship that is too often missed in studies of his work, 7) Edwards and Whitefield were actively involved in developing, recording, and teaching the principles of authentic revival.

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Seeman, Bradley Nelson. „The development of a Common Sense Realism historiography in American church history from 1955 to 1994 a study of the impact of Thomas Reid's epistemology on the historical methodology of contemporary evangelical historians, with reference to the thought of Professor George Marsden and Professor Mark Noll /“. Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Gener, Timoteo D. „Re-Rooting the Gospel in the Philippines: Roman Catholic and Evangelical Approaches to Contextualization“. Thesis, 1998. http://hdl.handle.net/10756/288469.

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Westerholm, Matthew Westerholm. „“The hour is coming and is now here”: the doctrine of inaugurated eschatology in contemporary evangelical worship music“. Diss., 2016. http://hdl.handle.net/10392/5172.

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This dissertation critically evaluates the portrayal of the doctrine of inaugurated eschatology in an identified core repertory, the most-used contemporary congregational worship songs in churches in the United States from 2000 through 2015. Chapter 2 explores views on the role of congregational singing as it relates to the presence of God and the spiritual formation of the believer. It compares Edith Humphries’ concept of the worship service as “entrance” with Ryan Lister’s view that God’s presence is both a goal and a means of accomplishing his purposes. Then, using the work of James K. A. Smith and Monique Ingalls, chapter 2 explores the role congregational song plays in forming the identity of churches and believers. The chapter concludes by suggesting that the aesthetic paradigm of Nicholas Wolterstorff has useful implications for the manner in which congregational singing serves as the occasion for entering the divine presence. Chapter 3 maps a typology of themes related to the doctrinal umbrella of “inaugurated eschatology,” as codified by George Ladd and now a widely-used term in evangelical scholarship, so as to provide nuanced categories by which one can evaluate the content and scope of eschatological thought in American evangelical life. After a brief survey of the doctrine’s historical development, tracing the contributions of George Ladd, Anthony Hoekema, and “progressive dispensationalism,” the dissertation traces the biblical data to highlight ways in which Scripture speaks of the kingdom of God’s current presence (the “already”) and future arrival (the “not yet”). The chapter then considers believers’ experience of the “already” and the “not yet” in language of affection, spatiality, and chronology. Chapter 4 traces these eschatological themes in American evangelical hymnody from ca. 1700 through 1985, addressing a few representative hymns from each hymnic era by way of illustration. Drawing upon the work of Stephen Marini, Eric Routley, Richard Crawford, and others, the chapter surveys select examples of American evangelical hymnody from four time periods in US history (beginning in 1737) and finds that many of these historic hymns contain substantive reflections upon robust eschatological themes. Chapter 5 surveys the core repertory of CWM across the span of years from 2000 to 2015 for a portrayal of the themes of inaugurated eschatology. Using Richard Crawford’s concept of “core repertory,” it synthesizes CCLI reports of song usage over a defined recent period (2000 to 2015) to identify a core group of songs for analysis, and derives a body of 83 songs. Using the lens of inaugurated eschatology developed in chapter 3, it concludes that elements of “not yet” are underrepresented in contemporary evangelical congregational song. Chapter 6 proposes practical ways that church leaders of worship can better represent these themes as they plan services for the health and sustainable growth of their churches. Chapter 7 summarizes each of the chapters, draws implications, and suggests areas for further research.

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Bücher zum Thema "United Evangelical Church of the Philippines"

O'Malley, J. Steven. Retrieving the Evangelical United Brethren tradition. Nashville: Abingdon Press, 2011.

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V, Heidinger James, Hrsg. Basic United Methodist beliefs: An evangelical view. Wilmore, Ky: Good News Books, 1986.

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Methodist and Pietist: Retrieving the Evangelical United Brethren tradition. Nashville: Abingdon Press, 2011.

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1951-, Heisey Terry M., und Evangelical Congregational Church. Historical Society., Hrsg. Evangelical from the beginning: A history of the Evangelical Congregational Church and its predecessors--the Evangelical Association and the United Evangelical Church. Lexington, KY: Emeth Press, 2006.

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Hotrum, Brian. The evangelical story: The history of the Evangelical Church. [S.l.]: B. Hotrum, 2006.

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Hotrum, Brian. The evangelical story: The history of the Evangelical Church. [S.l.]: B. Hotrum, 2006.

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Pawson, Ralph. Growing together: A continuation of the history of First United Church, Pilgrim United Church including Central United Church, The German Evangelical Church. [Hamilton]: First-Pilgrim United Church, 1998.

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Wicker, Christine. The Fall of the Evangelical Nation. New York: HarperCollins, 2008.

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W, Johnson Douglas. A study of data from former Evangelical United Brethren Churches, 1968-1985. New York, N.Y: National Program Division, General Board of Global Ministries, United Methodist Church, 1987.

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Bethany Evangelical Congregational Church (Schuylkill County, Pa.). Church records of the Bethany Evangelical Congregational Church (formerly) Bethany United Evangelical Church, Thirteenth and Market Streets, Ashland, Schuylkill County, Pennsylvania. Apollo, PA: Closson Press, 1994.

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Buchteile zum Thema "United Evangelical Church of the Philippines"

Introvigne, Massimo. „Joining The Church of Almighty God“. In Inside The Church of Almighty God, 49–69. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190089092.003.0004.

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The chapter discusses the phenomenal growth of The Church of Almighty God and explores the possible reasons for it. While hostile sources claim the church is “against the family,” a study of the church’s sacred scriptures shows that its view of the family is in fact surprisingly positive and conversions often occur through relatives. Five stories of persons who converted are then presented: a young woman raised as a Jehovah’s Witness, a young Chinese man born in the United States, a couple owning a small business in Arizona, and a pastor of an evangelical church in the Philippines. Their narratives reflects the emic narrative of conversion and insist on the persuasiveness of theology. A survey conducted among diaspora church members in three countries (South Korea, USA, the Philippines) shows that most members were in fact converted by relatives, and in turn tried to convert other relatives.

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Ross, Melanie C. „“How Can We Catch Fire?”“. In Evangelical Worship, 119–43. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197530757.003.0006.

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Chapter 5 explores the Vineyard movement, one of the fastest-growing church movements in the United States, which is committed to holding together the “already” and “not yet” of the Kingdom of God in worship. In addition to looking for a dramatic, miraculous inbreaking of the Holy Spirit, there is a less dramatic but equally formative influence at work in worship: the Quaker notion of “gospel order” and its accompanying understanding of ethics. These commitments are tested at “Koinonia Vineyard,” a congregation located in the Pacific Northwest, where one African American member wrestles with her vision of activism and her Caucasian pastor’s desire for the congregation to remain politically neutral during a time of national racial unrest.

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Smith, Tom. „American Missionaries and the Boundaries of Evangelicalism in the Philippines“. In Global Faith, Worldly Power, 97–121. University of North Carolina Press, 2022. http://dx.doi.org/10.5149/northcarolina/9781469670591.003.0004.

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This chapter demonstrates how American evangelicalism proved unstable as it crossed borders into the US colonial Philippines in the early twentieth century. Focusing firstly on the YMCA and then on the missionary Frank Laubach, the chapter shows how some American missionaries who self-defined as evangelicals came to revise their expectations that US colonialism would lead to evangelical Protestantism’s triumph over Roman Catholicism. Instead, albeit each for somewhat different reasons, the YMCA and Laubach came to argue that historical indigenous expressions of Christianity, and indeed Catholicism itself, had “evangelical” potential. Therefore, during an age in which the “evangelical” label in the United States was increasingly associated with a conservative faction opposed to ecumenism, missionaries and their proselytes in the Philippines were suggesting alternative futures.

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Reimer, Sam. „12 A Generic Evangelicalism? Comparing Evangelical Subcultures in Canada and the United States“. In Rethinking Church, State, and Modernity, herausgegeben von David A. Lyon und Marguerite Van Die. Toronto: University of Toronto Press, 2000. http://dx.doi.org/10.3138/9781442679306-015.

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Plaxton, David. „“We Will Evangelize with a Whole Gospel or None”: Evangelicalism and the United Church of Canada“. In Aspects of the Canadian Evangelical Experience, 106–22. McGill-Queen's University Press, 1997. http://dx.doi.org/10.1515/9780773566484-009.

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Kurien, Prema A. „Conclusion“. In Ethnic Church Meets Megachurch. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9781479804757.003.0008.

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The conclusion provides an overview of what the Mar Thoma case teaches us regarding the types of changes globalization is bringing about in Christian immigrant communities in the United States, and in Christian churches in the Global South. It examines the impact of transnationalism on the Mar Thoma American denomination and community, specifically how the Kerala background of the community and the history of the church in Kerala impact the immigrant church. It also looks at how contemporary shifts in the understanding and practice of religion and ethnicity in Western societies impact immigrant communities and churches in the United States, the incorporation of immigrants of Christian backgrounds into American society, and evangelical Christianity in America. Finally, it discusses how large-scale out-migration and the global networks facilitated by international migrants affect Christianity in the Global South. The chapter concludes with an overview of how religious traditions are changed through global movement.

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McKimmon, Eric G. „The Secession and United Presbyterian Churches“. In The History of Scottish Theology, Volume II, 376–89. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759348.003.0026.

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This chapter examines the work of theologians in the United Secession (1820–47) and United Presbyterian Church (1847–1900). Three significant thinkers were Henry Calderwood, (1830–97), John Cairns (1818–92), and James Orr (1844–1913). With others, these theologians addressed the relation of the Secession Churches to Calvinist orthodoxy, they promoted the cause of Church reunion, and they sought to provide an appropriate apologia for faith in the changing intellectual culture of the nineteenth century. Over the period of a century, a coherent vision emerged of a via media, or liberal conservatism, that became an enduring facet of the Secession traditions. A sub-narrative concerns James Morison who was deposed from the United Secession ministry in 1841 because of his views on the universality of the atonement. Morison’s Arminian theology was novel in Calvinist Scotland, but it proved to be a template for later evangelical developments.

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Coria, I. Daniel, und Sabrina N. Hernández Guiance. „Responsible consumption and production (RCP)“. In Leading ethical leaders : higher education institutions, business schools and the sustainable development goals, 343–412. Globethics Publications, 2023. http://dx.doi.org/10.58863/20.500.12424/4278456.

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The University of Centro Educativo Latinoamericano (UCEL), related to the Argentina Methodist Evangelical Church (IEMA), works responsibly and with commitment to achieve the United Nations’ Sustainable Development Goals (SDGs) and has the SDG 12 in particular focus.

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Moran, Katherine D. „Thinking with Catholicism, Empire, and History“. In The Imperial Church, 1–20. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501748813.003.0001.

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This chapter begins with an overview of George Everett Adams's and Helen Taft's speeches, which they delivered as Protestants in a country that was increasingly home to a large and growing Catholic minority. It argues that Adams's and Taft's speeches were part of a much larger religious pattern in the late nineteenth and early twentieth centuries. In the ongoing currents of anti-Catholicism in U.S. culture, many late nineteenth- and early twentieth-century Protestants joined their Catholic compatriots in speaking with nostalgia and admiration about the figures and institutions of Roman Catholic exploration and evangelization. The chapter also describes how men and women celebrated idealized versions of Catholic imperial pasts as the United States grew into a global power. It traces Catholic origin stories that emerged in three different sites and circumstances: the upper Midwest, Southern California, and the U.S. colonial Philippines.

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Butler, Diana Hochstedt. „The Evangelical Mission: The Spirit of True Christianity:, 1820-1831“. In Standing Against The Whirlwind, 24–60. Oxford University PressNew York, NY, 1995. http://dx.doi.org/10.1093/oso/9780195085426.003.0002.

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Abstract At fourteen, Charles Pettit Mcllvaine matriculated at Princeton College. As the son of a military man, lawyer, and United States senator, and grandson of the governor of Pennsylvania, Mcllvaine prepared for a career fit for such an illustrious family and received training as a republican gentleman at Princeton.1 His parents, Joseph and Maria Mcllvaine, did not hold strong religious views. They attended an Episcopal church but remained unbaptized and did not join the church. His two older brothers, both Princeton graduates, achieved success in law and business. The parents expected their third son to follow the family tradition of public service, and Charles gave no indication that he would choose a clerical career.

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