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Relevant bibliographies by topics / Plymouth Brethren Christian Church

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Academic literature on the topic 'Plymouth Brethren Christian Church'

Author: Grafiati

Published: 1 March 2023

Last updated: 1 March 2023

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Journal articles on the topic "Plymouth Brethren Christian Church"

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Knowles, Steve. "The Plymouth Brethren Christian Church, Media Engagement and Public Benefit." Ecclesial Practices 7, no. 1 (April 28, 2020): 101–16. http://dx.doi.org/10.1163/22144417-bja10007.

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This article examines the recent engagement with media by the closed Christian sect, the Plymouth Brethren Christian Church (pbcc). Historically the pbcc have been reluctant to engage with mainstream media, preferring instead to keep their own council. However, the rejection by the Charity Commission for England and Wales of an application by a pbcc trust for charitable status proved to be a catalyst for significant and sustained media engagement. The concept of mediatization is utilised as a meta-process to frame the way the pbcc engaged with media in order to demonstrate how they provide ‘public benefit’ to the wider community, which was crucial to the successful gaining of charitable status.

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Church, Philip. "Separation from the (Evil) World: 2 Timothy 2.19-21 and the Plymouth Brethren Christian Church." Bible Translator 73, no. 2 (August 2022): 252–67. http://dx.doi.org/10.1177/20516770221097930.

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Separation from the (evil) world based on 2 Tim 2.19-21 is a defining characteristic of exclusive brethrenism, both in its most extreme form, the Plymouth Brethren Christian Church, and in other exclusive brethren groups. I examine this text in its context and then critically assess John Nelson Darby’s reading of it, working from his translation and his comments elsewhere in his writings. Darby misread the text as separation from “evil people” rather than avoidance of wrongdoing, with disastrous consequences. I conclude with some reflections on how his reading of v. 19 arose and on the dangers associated with translation work undertaken by influential individuals working in isolation from other scholars.

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Woodbridge, David. "Watchman Nee, Chinese Christianity and the Global Search for the Primitive Church." Studies in World Christianity 22, no. 2 (August 2016): 125–47. http://dx.doi.org/10.3366/swc.2016.0146.

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This article will examine aspects of Watchman Nee's interactions with British churches and missions during the 1920s and 1930s. It will argue that, rather than simply appropriating and adapting Christianity for a Chinese context, as has been claimed, a more complex exchange was taking place. In particular, Nee was seeking to develop churches in China on a primitivist basis – that is, using the New Testament as a model for church forms and practices. In this, he was drawing inspiration from the Christian (or Plymouth) Brethren, a radical evangelical group that had emerged in Britain during the nineteenth century. For a number of reasons, the significance of Nee's primitivism has been played down, both by his admirers in the West and by historians. However, it was a vital factor in the success of his movement and gave an important impetus to the spread of Christianity in China during the twentieth century.

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Cornou, María Eugenia. "Formative Worship ‘at the End of the World’: The Worship Practices of Methodists, Baptists and Plymouth Brethren in the Emergence of Protestantism in Argentina, 1867–1930." Studies in World Christianity 25, no. 2 (August 2019): 166–86. http://dx.doi.org/10.3366/swc.2019.0255.

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Framed by formative worship theory, this paper examines the worship practices of the Methodists, the Baptists and the Plymouth (Free or Christian) Brethren in Argentina (1867–1930) and the beliefs and values these practices imprinted on a minority group striving to find its own identity at its inception in a predominantly Roman Catholic country. This essay not only aims to contribute to a better understanding of early evangelical Protestantism in Argentina, but also intends to foster a broader reflection on the formative power of Christian worship and the importance of its study, especially in missionary contexts. 1

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Faull, David, and John Rees. "The Church and Housing." Ecclesiastical Law Journal 3, no. 16 (1995): 313–22. http://dx.doi.org/10.1017/s0956618x00002222.

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The Church's attitude to housing issues is, of necessity, complicated. At the most basic level, human beings need shelter in order to survive: they need protection from the weather, and from predators, and all human beings need to sleep securely for several hours every day. The Christian gospel enjoins Christ's followers to assist in meeting such human need: “in as much as ye did it unto one of the least of these my brethren, ye did it unto me”.

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Nykvist, Martin. "A Homosocial Priesthood of All Believers: Laity and Gender in Interwar Sweden." Church History 88, no. 2 (June 2019): 440–64. http://dx.doi.org/10.1017/s0009640719001185.

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Around the turn of the twentieth century, there was a growing concern within the Church of Sweden that the church was, to a too large extent, managed by the clergy alone. In an attempt to give the laity a more active and influential role in the Church of Sweden, the Brethren of the Church was established in 1918. Since it was only possible for men to become members, the organization simultaneously addressed a different issue: the view that women had become a much too salient group in church life. This process was described by the Brethren and similar groups as a “feminization” of the church, a phrasing which later came to be used by historians and theologians to explain changes in Western Christianity in the nineteenth century. In other words, the Brethren considered questions of gender vital to their endeavor to create a church in which the laity held a more prominent position. This article analyzes how the perceived feminization and its assumed connection to secularization caused enhanced attempts to uphold and strengthen gender differentiation in the Church of Sweden in the early twentieth century. By analyzing an all-male lay organization, the importance of homosociality in the construction of Christian masculinities will also be discussed.

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Mott, Stephen C. "Memorial to James Luther Adams." Journal of Law and Religion 12, no. 1 (1995): 1–2. http://dx.doi.org/10.1017/s0748081400005087.

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James Luther Adams died last summer at the age of 92. He was one of four or five giants in his generation of American Christian ethicists. Many members of this society who were doctoral students under him have themselves become important teachers and writers of religious ethics.George Huntston Williams has described Adams as one of the three most significant figures in the history of the Unitarian Universalist denomination, yet Adams grew up as the son of a Baptist and Plymouth Brethren preacher. Adams lived in tension but not in rejection with this Fundamentalist youth. On the one hand, he found lacking there what became his constant passion. Christian life must be carried out in the midst of the institutions of society.

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Stunt, Timothy C. F. "‘Trying the Spirits’: The Case of the Gloucestershire Clergyman (1831)." Journal of Ecclesiastical History 39, no. 1 (January 1988): 95–105. http://dx.doi.org/10.1017/s0022046900039087.

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The political turmoil which characterised the decade from 1825 to 1835 is interestingly reflected in a religious crisis, as a result of which Established Church and traditional nonconformity alike were found by seceders to be spiritually wanting. Millenarian and charismatic movements are often, in part, an expression of social uncertainty. Any analysis of such movements as the Plymouth Brethren or the self-styled ‘Catholic Apostolic Church’ must take into account their social milieu which, at that time, included a great deal of political agitation - for causes like Roman Catholic Emancipation, parliamentary reform, currency reform and nascent socialism - as well as anxiety arising from the outbreak of cholera and social unrest, with several European revolutions in the background. It may not be entirely fortuitous that, when Edward Irving was expelled from his church in Regent Square in 1832, his congregation (not without some misgivings) met for a while in Robert Owen's socialist Rotunda in the Gray's Inn Road.

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Jensen, Jan. "Christianity, Presence, and the Problem of History." Suomen Antropologi: Journal of the Finnish Anthropological Society 45, no. 2 (March 17, 2021): 3–16. http://dx.doi.org/10.30676/jfas.v45i2.90016.

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In this article, I compare two forms of Christian temproality in the Faroe Islands. In so doing, I problematize some of the ways in which the idea of history has been applied theoretically to studies of churches and congregations in the country. As a remedy to what I see as the shortcomings of social theory when applied to Pentecostal temporality, I propose seeing the latter as a form of extended present. This is set in contrast to dispensationalism, which sees historical and theological time as occuring in a sequential manner. Dispensationalism in this context refers more than anything to the Plymouth Brethren, who make up the biggest group of non-Lutheran Christians in the Faroe Islands. Finally, I reflect on how temporality is shaped by operational goals that differ between similar, yet subtly different Christian practitioners. Keywords: Faroe Islands, Pentecostalism, temporality, history, theology, presence, dispensationalism, orthodoxy

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Augustine Odey, Professor Onah, and Dr Gregory Ajima Onah. "PASTOR EYO NKUNE OKPO ENE (1895 – 1973): THE FORGOTTEN HERO OF THE APOSTOLIC CHURCH, NIGERIA." International Journal of Contemporary Research and Review 10, no. 08 (August 7, 2019): 20654–59. http://dx.doi.org/10.15520/ijcrr.v10i08.723.

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This brief article is a legacy of the authors twenty-five year teaching experience of Nigerian Church History in three Nigerian Universities between May 25, 1987 and May 31, 2012 and his ministerial duties and lecture on Church history in the Lutheran Seminary in Nigeria and the various interaction with other Christian brethren, especially in relationship with Christian students of The Apostolic Church, Nigeria. In this article, the researchers have tried to describe the early history of the Apostolic Church in Cross River State of Nigeria, West Africa, through a brief biographical stetch of Pastor Eyo Nkune Okpo Ene of Ambo Family, Mbaraokom, Creek Town (Obio Oko), who lived between 22nd November, 1895 and 1st February, 1973 (78years). This work is a paragon or model of other similar ones: like those of Garrick Idakatima Sokari Braide, Samuel Ajayi Crowther, Essien Ukpabio, Jonathan Udo Ekong and others.

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Dissertations / Theses on the topic "Plymouth Brethren Christian Church"

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Yeager, Jonathan Mark. "The roots of Open Brethren ecclesiology a discussion of the nature of the church compared to the ecclesiology of the Darbyite Brethren, 1825-1848 /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p048-0314.

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Yap, David L. T. "Leadership succession in the local church a study of ten Brethren churches in Singapore /." Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.068-0635.

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Neufeld, John. "Preaching in a post-Christian world." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Stănculescu, Adrian. "Romanian evangelical Christianity historical origins and development prior to the Communist period /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Smith, David Andrew. "The preaching community a practical theological analysis of the role of preaching within the Christian Brethren Church /." Pretoria : [S.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-07242008-080947/.

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Grass, Timothy George. "The Church's ruin and restoration : the development of ecclesiology in the Plymouth Brethren and the Catholic Apostolic Church c.1825-c.1866." Thesis, King's College London (University of London), 1997. https://kclpure.kcl.ac.uk/portal/en/theses/the-churchs-ruin-and-restoration--the-development-of-ecclesiology-in-the-plymouth-brethren-and-the-catholic-apostolic-church-c-1825c1866(0f55ad2b-a3a6-4edb-bb8f-b0a9430fe986).html.

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Hoke, Kenneth O. "Servant leadership and theological understandings does the theology of the Brethren in Christ impact the way we choose to lead? /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Hurd, G. Emery. "Living our values a comparative study of the reported and perceived core values of Brethren pastors /." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Lightner, Leslie Lynn. "A descriptive study of religious education teacher training practices in the Church of the United Brethren in Christ." Virtual Press, 1999. http://liblink.bsu.edu/uhtbin/catkey/1117655.

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The study collected information about training practices in local churches of the United Brethren in Christ. A mailed questionnaire was used to collect data from 230 churches nationwide. The instrument contained 22 questions, divided into three sections: (a) teacher involvement in religious education, (b) teacher training, and (c) demographic information. The return rate was 65.7% (151 surveys). Frequency counts and percentages were obtained. Data were summarized in table and narrative form. Cross-tabulations were completed between selected demographic variables and the provision for teacher training.Selected findings included: (a) among 15 possible religious education activities, at least two-thirds of the churches reported using teachers in five of them; (b) over half of the churches (51%) provided some form of training; (c) among those providing some form of training the scope was limited; (d) difficulty in scheduling and lack of fiscal resources were identified as the greatest obstacles to training; (e) training was more common in churches with larger attendance figures for worship and Sunday school.The following conclusions were formulated: (a) the extent to which teachers were used in religious education activities was affected by the scope of programs offered; (b) in the absence of a mandate for training, scheduling and scarce resources were negative factors; (c) even in churches conducting training, the activity was not a high priority; (d) reliance on consultants and conferences reflected the fact that churches did not conduct theirfor pastors to require training; and, (f) training occurred more often in larger churches where adequate resources and formal approaches to programming were common.Six recommendations were presented: (a) the denomination should develop and disseminate a position on teacher training; (b) pastors should be exposed to educational programs stressing the importance of training teachers; (c) the denomination should formulate and make available more programs and materials to support training; (d) the issue of effectiveness of training programs should be examined; (e) research on the selection, supervision, retention, and evaluation of teachers should be conducted.own training; (e) using volunteers made it more difficult
Department of Educational Leadership

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Oberbrunner, Kary. "A model for leadership training through the partnership of Grace Brethren churches in the north central Ohio district and Grace Theological Seminary." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p028-0252.

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Books on the topic "Plymouth Brethren Christian Church"

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1938-, Brierley Peter, MARC Europe, and Partnership (Organisation), eds. The Christian Brethren as the nineties began. Carlisle: Paternoster for Partnership in association with MARC Europe, 1993.

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Baigent, John. Teaching in the local church. [s.l.]: Christian Brethren Research Fellowship, 1986.

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Roots, renewal, and the Brethren. Pasadena, CA: Hope Pub. House, 1986.

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Pickering, Hy. Chief men among the Brethren. Neptune, N.J: Loizeaux, 1996.

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Pickering, Hy. Chief men among the Brethren. Neptune, N.J: Loizeaux Bros., 1986.

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Catwell, Sylvan R. The brethren in Barbados: Gospel Hall Assemblies, 1889-1994. St. George, Barbados, West Indies: S.R. Catwell, 1995.

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Pierson, Arthur T. George Müller of Bristol, 1805-1898. Peabody, Mass: Hendrickson Publishers, Inc., 2008.

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8

Breakout: How I escaped from the Exclusive Brethren. Chatswood, N.S.W: New Holland Publishers, 2009.

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Tchappat, David. Breakout: How I escaped from the Exclusive Brethren. Chatswood, N.S.W: New Holland Publishers, 2009.

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Hamlyn, Rowdon Harold, and Partnership (Organisation), eds. The strengthening, growth and planting of local churches. Carlisle: Published for Partnership by the Paternoster Press, 1993.

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Book chapters on the topic "Plymouth Brethren Christian Church"

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Doherty, Bernard, and Laura Dyason. "Appendix to revision or re-branding? The Plymouth Brethren Christian Church 2002–2016." In Radical Transformations in Minority Religions, 172–74. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315226804-11.

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Doherty, Bernard, and Laura Dyason. "Revision or re-branding? The Plymouth Brethren Christian Church in Australia under Bruce D. Hales 2002–2016." In Radical Transformations in Minority Religions, 152–71. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315226804-10.

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"The Brethren Movement and the Local Church." In Christian Circulations, 27–43. NUS Press, 2020. http://dx.doi.org/10.2307/j.ctv1hcg0v1.8.

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Lee, Heidi Oberholtzer. "7. Commensality and Love Feast: The Agape Meal in the Late Nineteenth- and Early Twentieth-Century Brethren in Christ Church." In Food and Faith in Christian Culture, edited by Ken Albala and Trudy Eden. New York Chichester, West Sussex: Columbia University Press, 2011. http://dx.doi.org/10.7312/alba14996-009.

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Bramadat, Paul A. "The Role of Women." In The Church on the World's Turf. Oxford University Press, 2000. http://dx.doi.org/10.1093/oso/9780195134995.003.0008.

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Whenever I describe the IVCF to non-Christian academic peers, they almost invariably express their astonishment at the fact that at virtually every IVCF event I attend, approximately 70% of the participants are women. Perhaps this level of involvement is not unusual in the world of contemporary Protestantism; after all, in many of the churches IVCF members attend every Sunday, women outnumber men. However, the proportion of women to men is not as high in evangelical churches as it is in the IVCF (Bibby 1987:102; Rawlyk 1996:143). As well, women’s roles are usually much more tightly controlled in many if not most evangelical churches than they are in the IVCF. In fact, IVCF participants who attend churches in the Fellowship Baptist, Christian Reformed, and Brethren traditions may never see a woman in the pulpit, or, if women are allowed to speak at the front of the church, they are not usually permitted to become senior pastors or interpret the Bible. At the IVCF functions I have attended, however, women are in no way restricted in their abilities to lead worship, deliver sermons, organize events, or perform any of the myriad tasks involved in maintaining the group. In fact, the chapter’s paid staff worker is a woman, and she tries to ensure that the position of president alternates between a male and a female student every other year. I began to wonder how to make sense of the high level of female participation at every McMaster IVCF event I attended, especially in light of the fact that the scholarly literature on evangelicalism in North America often depicts the tradition as inimical or opposed to the egalitarian or feminist values that are so prevalent at universities. During my research, I found that many, but not all, of the evangelical women I interviewed maintain nonegalitarian views on the role of women. In other words, the common academic depiction of the place of women in evangelicalism seems to be confirmed by my experience, even though I hope to nuance this portrayal somewhat.

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"whom one would like to have as a friend, a member vertu, and publick civility’ (1953–82:1.816). of the family, or a guest, or whom one would call a The sources of the virtue may be found in Renais-gentleman. (The praise given him at i3.1–5 would sance moral manuals, such as Elyot’s Gouernour not apply to any other knight.) According to Colin, (1531) with its ﬁrst book treating ‘the best fourme those who possess the virtue may be recognized by of education or bringing up of noble children’ and the gifts given them by the Graces: ‘comely carriage, the planned second volume aiming to cover ‘all the entertainement kynde, | Sweete semblaunt, friendly reminant . . . apt to the perfection of a iuste publike ofﬁces that bynde’ (x 23.4–5) – or rather, according weale’ (1.2); or in Seneca’s De Beneﬁciis (tr. Arthur to the proem, given them by Elizabeth from whom Golding in 1578), as Archer 1987 argues; or in all virtues well ‘Into the rest, which round about you such courtesy books as Castiglione’s Courtier (1528, ring, | Faire Lords and Ladies, which about you tr. 1561) in which ‘The Count with golden vertue dwell, | And doe adorne your Court, where courtes-deckes’ the court, as Sackville wrote in its praise; and ies excell’ (7.7–9). especially Guazzo’s Civile Conversation (1574, tr. It follows, as Spenser acknowledges in the opening 1581/1586; see VI i 1.6n), for sections of it were line of canto i, ‘Of Court it seemes, men Courtesie included in Bryskett’s Discourse of Civill Life, which doe call’. In its wide range of meanings, the simplest claims to report his conversation with Spenser on is courtly etiquette and good manners. In this sense, moral philosophy. The full title of this last work, A it is more a social than a moral virtue, and therefore discourse, containing the ethicke part of morall philo-open to being feigned, as evident in the ‘faire dis-sophie: ﬁt to instruct a gentleman in the course of a sembling curtesie’ seen by Colin at Elizabeth’s court vertuous life, could serve as a subtitle of Spenser’s (Colin Clout 700), which is ‘nought but forgerie’ poem, especially since Bryskett tells Lord Grey that (VI proem 5.3). While it is the virtue most closely his end is ‘to discourse upon the morall vertues, yet associated with the Elizabethan court and Elizabe-not omitting the intellectuall, to the end to frame a than culture generally, Spenser’s treatment of it goes gentleman ﬁt for civill conversation, and to set him far beyond his own culture. As Chang 1955:202–20 in the direct way that leadeth him to his civill felicitie’ shows, it has an illuminating counterpart in the (6). See ‘courtesy books’ in the SEnc. Confucian concept of ritual. Spenser fashions a virtue As the ﬁnal book of the 1596 edition, appropri-that may best be called civility, which is the basis ately Book VI raises larger questions about the whole of civilization; see VI proem 4.5n. Yet civility in poem. One such question is the relation of Spenser’s its political expression could legitimize violence in art to nature, and, for a generation of critics, the Ireland, as P. Stevens 1995 notes, and it is not sur-seminal essay has been ‘A Secret Discipline’ by Harry prising to see the patron of courtesy slaughtering the Berger, Jr, in which he concludes that ‘the secret (Irish) brigands at VI xi 46. Accordingly, its link with discipline of imagination is a double burden, discord-Machiavelli’s virtù has been rightly noted by Neuse ant and harmonious: ﬁrst, its delight in the power 1968 and Danner 1998. On its general application and freedom of art; second, the controlled surrender to the uncertain human condition, see Northrop whereby it acknowledges the limits of artiﬁce’ 2000. Ideally, though, it is the culminating moral (1988:242; ﬁrst pub. 1961). As chastity is to Brito-virtue of The Faerie Queene, and, as such, has the mart, courtesy is to Calidore: the virtue is natural religious sense expressed by Peter in addressing those to him. He is courteous ‘by kind’ (ii 2.2): ‘gentle-whose faith, according to the Geneva gloss, is con-nesse of spright | And manners mylde were planted ﬁrmed ‘by holines of life’: ‘be ye all of one minde: naturall’ (i 2.3–4). It is natural also to Tristram one suffre with another: loue as brethren: be pitiful: because of his noble birth (ii 24) and proper nurtur-be courteous’ (1 Peter 3.8); see, for example, ing, as shown by his defence of the lady abused by Morgan 1981, and Tratner 1990:147–57. Without her discourteous knight. Its powers are shown in the courtesy’s ‘civility’ there would be no civilization; three opening cantos: Calidore may reform both without its ‘friendly ofﬁces that bynde’ (x 23.5), Crudor when he is threatened with death, and his there would be no Christian community. By includ-lady, Briana, who is ‘wondrously now chaung’d, ing courtesy among the virtues, Spenser fulﬁls from that she was afore’ (i 46.9) when she sees the Milton’s claim in Reason of Church Government that change in him (41–43). Also, he may restore Aldus." In Spenser: The Faerie Queene, 37. Routledge, 2014. http://dx.doi.org/10.4324/9781315834696-35.

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