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Relevant bibliographies by topics / Presbyterian Church in Chicago

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Academic literature on the topic 'Presbyterian Church in Chicago'

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Published: 29 July 2024

Last updated: 30 July 2024

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Journal articles on the topic "Presbyterian Church in Chicago"

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Schuette, Dawn, and Jennifer Nelson Smid. "Design and renovation of worship spaces at Fourth Presbyterian Church in Chicago." Journal of the Acoustical Society of America 138, no. 3 (September 2015): 1817. http://dx.doi.org/10.1121/1.4933768.

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Premawardhana, Shanta. "Interfaith relations and the global church." Review & Expositor 114, no. 1 (February 2017): 52–62. http://dx.doi.org/10.1177/0034637316688452.

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Ever since early human beings were able to seek meaning and purpose in life, religious diversity has existed. Jesus and the early Church needed to navigate this reality as well. Through most of the five hundred year history of the colonial period, Western Christians neglected to address this question with the seriousness it requires, mostly because of a theological attitude of Christian superiority and triumphalism that accompanied the colonial movement. Notable exceptions include the 1893 World’s Parliament of Religions convened in Chicago by a Presbyterian minister and chaired by a Swedenborgian layman, and the 1910 International Mission Conference convened in Edinburgh that gave birth to the modern ecumenical movement. This article will lay out the key theological touch points in the global ecumenical movement’s journey toward interreligious dialogue from 1910 to the present day. It will also offer a proposal for addressing challenges and promises of theological methodology if we were to take seriously the reality of religious diversity.

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Black, Alasdair. "The Balfour Declaration: Scottish Presbyterian Eschatology and British Policy Towards Palestine." Perichoresis 16, no. 4 (December 1, 2018): 35–59. http://dx.doi.org/10.2478/perc-2018-0022.

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Abstract This article considers the theological influences on the Balfour Declaration which was made on the 2 November 1917 and for the first time gave British governmental support to the establishment of a Jewish homeland in Palestine. It explores the principal personalities and political workings behind the Declaration before going on to argue the statement cannot be entirely divested from the religious sympathies of those involved, especially Lord Balfour. Thereafter, the paper explores the rise of Christian Restorationism in the context of Scottish Presbyterianism, charting how the influence of Jonathan Edwards shaped the thought of Thomas Chalmers on the role of the Jews in salvation history which in turn influenced the premillennialism of Edward Irving and his Judeo-centric eschatology. The paper then considers the way this eschatology became the basis of John Darby’s premillennial dispensationalism and how in an American context this theology began to shape the thinking of Christian evangelicals and through the work of William Blackstone provide the basis of popular and political support for Zionism. However, it also argues the political expressions of premillennial dispensationalism only occurred in America because the Chicago evangelist Dwight L. Moody was exposed to the evolving thinking of Scottish Presbyterians regarding Jewish restoration. This thinking had emerged from a Church of Scotland ‘Mission of Inquiry’ to Palestine in 1839 and been advanced by Alexander Keith, Horatius Bonar and David Brown. Finally, the paper explores how this Scottish Presbyterian heritage influenced the rise of Zionism and Balfour and his political judgements.

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Stanley, Brian. "Edinburgh and World Christianity." Studies in World Christianity 17, no. 1 (April 2011): 72–91. http://dx.doi.org/10.3366/swc.2011.0006.

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In his inaugural lecture as Professor of World Christianity at the University of Edinburgh, Professor Stanley discusses three individuals connected to Edinburgh who have major symbolic or actual significance for the development of world Christianity over the last 150 years. Tiyo Soga (1829–71) studied in Edinburgh for the ministry of the United Presbyterian Church, and became the first black South African to be ordained into the Christian ministry. His Edinburgh theological training helped to form his keen sense of the dignity and divine destiny of the African race. Yun Chi'ho (1865–1945) was the sole Korean delegate at the World Missionary Conference held in Edinburgh in 1910. His political career illustrates the ambiguities of the connection that developed between Christianity and Korean nationalism under Japanese colonial rule. John Alexander Dowie (1847–1907) was a native of Edinburgh and a student of the University of Edinburgh who went on to found a utopian Christian community near Chicago – ‘Zion City’. This community and Dowie's teachings on the healing power of Christ were formative in the origins of Pentecostal varieties of Christianity in both southern and West Africa.

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ISNA, Convention Reporters Committee. "The Forty-second Annual ISNA Convention." American Journal of Islam and Society 22, no. 4 (October 1, 2005): 153–55. http://dx.doi.org/10.35632/ajis.v22i4.1679.

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The theme of this year’s event, “Muslims in North America: Accomplishments,Challenges, and the Road Ahead,” was a public proclamation thatNorth American Muslims are focusing on the future. One highlight was thepresence of Undersecretary of State for Public Diplomacy Karen Hughes,who met with heads of Muslim American organizations on the grounds thatshe needed their advice to help her reach out to the wider Muslim world.Overall, the convention focused on advancing values of the family, community,compassion, and justice; the workshops addressed communitybuilding, organizing politically, promoting civil rights, opposing Islamophobia,sharing Islam, and promoting interfaith understanding.The conference was inaugurated by the leaders of ISNA’s constituentorganizations and leaders of other faiths. Bob Edgar (secretary general,National Council of Churches), set the tone: “If you want to walk fast,walk alone. If you want to walk far, walk together!” Muhammad NurAbdullah (president, ISNA) spoke of such ISNA accomplishments as theimam and chaplain training services and empowering Muslim youths. Theinaugural session was addressed by Khurshid A. Qureshi (president,AMSE) Rafik Beekun (president, AMSS), Rehana Kausar (president,IMANA), Mohammad Sheibani (president, MSA), and co-chairs OmarSiddiqi and Kulsoom Salman (both of MSA-National). Ingrid Mattson(vice president, ISNA; director, Islamic chaplaincy; and professor, Islamicstudies and Christian-Muslim relations, Hartford Seminary), Abdul-MalikMujahid (president, Council of Islamic Organizations of Greater Chicago),Bob Edgar (secretary general, National Council of Churches), and RickUfford-Chase (chair of the moderator of the 216th General Assembly ofthe Presbyterian Church [USA]).The ISNA Dr. Mahboob Khan Community Service Award was presentedto Ilyas Ba-Yunus, a founding member of MSA who helped establishISNA and served as its first president. A respected sociologist, he is theauthor of several studies related to Muslim life in America. FormerMalaysian deputy prime minister Anwar Ibrahim, the keynote speaker at theCommunity Service Recognition luncheon, expressed his gratitude forISNA’s role in securing his release after the charges brought against him byformer prime minister Mahathir Muhammad failed the court test. In keepingwith a now 3-year-old tradition, Anwar received an award recognizing hiscontribution to democracy, civil society, and social justice ...

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Duncan, G. A. "Back to the Future." Verbum et Ecclesia 24, no. 2 (November 17, 2003): 359–73. http://dx.doi.org/10.4102/ve.v24i2.331.

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The Uniting Presbyterian Church in Southern Africa was formed on 26th September 1999 as the result of the union of the black Reformed Presbyterian Church in Southern Africa and the white-dominated Presbyterian Church of Southern Africa. Various unsuccessful attempts had been made since the latter part of the nineteenth century to effect union. In the spirit of national euphoria which surrounded the first democratic elections in South Africa in1994, the Reformed Presbyterian Church initiated union discussions with the Presbyterian Church. The subsequent union was based on what are now considered to be inadequate preparations and many unresolved problems have emerged to test the witness of the new denomination, not the least of which is racism. At its 2002 General Assembly, as the result of what appeared to be a financial crisis, the Uniting Presbyterian Church appointed a Special Committee on Reformation was established to investigate the problems in the denomination and to bring proposals for dealing with these issues.

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Stauffer, S. Anita. "5. Presbyterian Church (USA)." Studia Liturgica 19, no. 2 (September 1989): 233–34. http://dx.doi.org/10.1177/003932078901900214.

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McGrath, Alister. "Book Reviews : Presbyterian Church Government." Expository Times 106, no. 7 (April 1995): 216. http://dx.doi.org/10.1177/001452469510600715.

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Bush, Peter G. "The Presbyterian Church in Canada and the Pope: One denomination's struggle with its confessional history." Studies in Religion/Sciences Religieuses 33, no. 1 (March 2004): 105–15. http://dx.doi.org/10.1177/000842980403300106.

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The Westminster Confession of Faith (1647), a subordinate standard of The Presbyterian Church in Canada, makes harsh, even offensive, statements about the Pope and the Roman Catholic Church. This paper explores how The Presbyterian Church in Canada has sought to balance the confessional nature of the church with its changing views of the Roman Catholic Church. Choosing not to amend the Westminster Confession of Faith, the church has adopted explanatory notes and declaratory acts to help Presbyterians understand the Confession in a new time.

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Luka Ariko Ekitala. "Relevance of the Reformed Church Polity Principles: An Analysis of the Constitution of the Reformed Church of East Africa (RCEA)." Editon Consortium Journal of Philosophy, Religion and Theological studies 1, no. 1 (July 31, 2021): 27–53. http://dx.doi.org/10.51317/ecjprts.v1i1.243.

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This paper drawing to the foundations of both Presbyterian and Reformed church polity principles, evaluates the constitution of the Reformed Church in East Africa providing a proposed church order for the future of RCEA. The distinctiveness of church law is that it must also derive from the Bible what entails Christ’s will for His church and then implement it for contemporary times (Coertzen, 1998, p. 7). In Church and Order, A Reformed Perspective the principles of Reformed Church law and church government are exclusively and extensively treated as well as the historical development of Reformed church government and the practice of the subject as part of the theological curriculum.Presbyterianism negates that all church power vests in the clergy: that the apostolic office is perpetual, and that each individual Christian congregation is independent. It is upon this principle that RCEA was born having adopted the Constitution of the Presbyterian Church of East Africa (PCEA) in 1963 prompted by the government’s requirement to be registered as an organization. However, whether the Reformed Church in East Africa (RCEA) is Reformed or Presbyterian in its government is a question to be discerned.

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Dissertations / Theses on the topic "Presbyterian Church in Chicago"

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Mang, Biak Hlei. "Building a bridge, reconciling the generation gap between parents and their adolescent children in a Taiwanese church context." Chicago, Ill : McCormick Theological Seminary, 1996. http://www.tren.com.

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Park, Jae Neung. "Teaching Presbyterian polity in Clemson Korean Presbyterian Church." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Xapile, Spiwo Patrick. "Unity negotiations between the Bantu Presbyterian Church and the Presbyterian Church of Southern Africa (1959-1971)." Master's thesis, University of Cape Town, 1994. http://hdl.handle.net/11427/13867.

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Bibliography: leaves 85-86.
Talk about church unity evokes differing responses, with people responding both positively and negatively. These responses stem from memories of the past, realities of the present, and expectations of the future. Many believe that history is opening a door to a new ecclesiastical era. A door of opportunity, an opportunity to address the divisions that exist within the Church of Jesus Christ. But are churches prepared to forget their divided past, strive to find new expressions of fellowship, of witness, of communion with one another as the new South Africa promises to open the political door a little wider? In the attempt to wrestle with the unity negotiations between the Bantu Presbyterian Church (renamed Reformed Presbyterian Church of South Africa in 1979) and the Presbyterian Church of Southern Africa, this paper will look at opportunities that were missed. South AfriG.an history, bitter as it has been, provided the churches with possibilities to work towards unity. But these were not grasped. The Bantu Presbyterian Church and the Presbyterian Church of Southern Africa confess the same faith with no doctrinal differences. One would have hoped that it would have been less problematic to bring them together than two denominations from different confessional backgrounds. But the history of colonisation and of African resistance to it has largely shaped attitudes against proposals for a united church. European missionaries were seen by many Africans as identical with the colonial powers, and the gospel was regarded as a weapon to disarm them. In a brief historical discussion of missionary expansion I will trace the origins of the two churches, the Bantu Presbyterian Church with a history of African control, and, in fact a near total absence of whites, and the Presbyterian Church of Southern Africa which has always been white dominated. This will highlight the historical reasons that led to conservative attitudes grounded in racial prejudice, the main stumbling block for organic unity. Anyone who is aware of the level of race relations in South Africa since 1 948 cannot avoid asking questions on how the two churches even came to dream of such a union between white and African Christians. In this thesis it will be argued that the ecumenical movement and the World Council of Churches contributed much to challenging these two churches to talk about unity. Through their participation in conferences and programmes of the ecumenical movement, problems resulting from a divided witness became more glaring. The need to address these problems became an urgent matter. The clear witness of the World Council of Churches, its uncompromising challenge to social, economic, and political structures of injustice shaped the agenda for the General Assemblies of both the Bantu Presbyterian Church and the Presbyterian Church of Southern Africa.

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Rhee, Jong-Bin. "Toward the establishment of a worship theology in the Presbyterian Church of Korea." Lynchburg, Va. : Liberty University, 2005. http://digitalcommons.liberty.edu.

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Rickard, John. "Re-Envisioning the presbytery, an intervention involving renewal and transformation of the Presbytery of North Alabama's communal and organizational life for its future ministry." Chicago, Ill : McCormick Theological Seminary, 1998. http://www.tren.com.

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Francis, Jeffrey Charles. "Toward measuring conflict in Presbyterian Church sessions /." Access abstract and link to full text, 1990. http://0-wwwlib.umi.com.library.utulsa.edu/dissertations/fullcit/9028697.

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Washington, Carrie. "The Roles of the Presbyterian Church, U.S.A., the Presbyterian Church in the U.S. and the United Presbyterian Church of North America in the Establishment and Support of Five Black Colleges." Thesis, North Texas State University, 1986. https://digital.library.unt.edu/ark:/67531/metadc331660/.

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The problem of this study was the roles of the general assembly agencies of the Presbyterian Church in the U.S.A., the Presbyterian Church in the U.S., and the United Presbyterian Church of North America in the development of Barber- Scotia College, Knoxville College, Johnson C. Smith University, Stillman College, and Mary Holmes College. The historical records of these three churches for the period from 1866 to 1983 were examined to analyze the factors surrounding the establishment of the five colleges, the differences and similarities in the administrative practices of the general assembly agencies charged with operating the colleges, the relationships of the colleges to the churches in the transition from dependent mission schools to independent colleges, and to identify way in which the Presbyterian Church (U.S.A.) may improve its support of Black higher education. The Presbyterian Churches established the mission schools to meet the religious, educational, and economical needs of the emancipated Black slaves. Though the three 2 churches had differences over the issues of slavery and doctrine, the administrative systems developed for the operations of the schools were very similar. All treated the missions schools as remedial temporary measures necessitated by the refusal of Southern and border states to provide adequately for the public education of Black people, and to satisfy the demand for educated Black clergy to attract Black members. From the period of 1866 to 1922, the churches laid the foundations for their educational and religious ministries to Black people by establishing over two-hundred schools. From 1923 to 1949, great reductions were made in the number of mission schools. During the period of 1950 to 1983, the Presbyterian Churches struggled with strategies to make the five remaining former mission schools independent of their administrative and financial support.

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Park, Young Jun. "In the Presbyterian worship a case study on Presbyterian Church of Korea (TongHap) /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Quarterman, Clayton. "The application of Presbyterian polity and transfer of leadership in cross-cultural situations : a study in Presbyterian missiology." Thesis, University of Wales Trinity Saint David, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683324.

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Lee, Sung Gyu. "A church growth model in Korean-American Presbyterian churches with special reference to the Messiah Presbyterian Church of Washington /." Lynchburg, Va. : Liberty University, 2009. http://digitalcommons.liberty.edu.

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Books on the topic "Presbyterian Church in Chicago"

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1938-, Buchanan John M., and Fourth Presbyterian Church (Chicago, Ill.), eds. Sermons for the city: Fourth Presbyterian Church, Chicago, Illinois. Franklin, Tenn: Providence House, 1996.

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Frueh, Erne R. The Second Presbyterian Church of Chicago: Art and architecture. 2nd ed. Chicago, Ill: Second Presbyterian Church, 1988.

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F, Kemp Alexander. The Rev. C. Chiniquy, the Presbytery of Chicago and the Canada Presbyterian Church. [S.l: s.n.], 1987.

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Cootsona, Gregory S. The church of the last stop: The story of Bidwell Presbyterian Church. Louisville, KY: Geneva Press, 2007.

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Gray, Joseph W. Stars in his eyes: Autobiography of Rev. Joseph William Gray, Jr., born in Chicago, Illinois, in 1904. Duarte, CA: J.W. Gray, 1993.

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Foxworth, Eleanor Winn. Williamsburg Presbyterian Church. Kingstree, S.C. (411 N. Academy St., Kingstree, 29556): The Church, 1996.

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Mowbray Presbyterian Church (Mowbray, Cape Town, South Africa), ed. Mowbray Presbyterian Church. Cape Town: Mowbray Presbyterian Church, 1997.

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Droel, William L. Church, Chicago-style. Skokie, Ill: ACTA publications, 2008.

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Dah, Jonas N. Presbyterian Church in Cameroon. [Kumba, Cameroon: s.n., 1995.

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Heaney, Norman McC. Great George's Street Presbyterian Church 1842, Macrory Memorial Presbyterian Church 1895. Belfast: Shanway Press, 1986.

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Book chapters on the topic "Presbyterian Church in Chicago"

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Chalmers, John. "The Presbyterian tradition." In Church Laws and Ecumenism, 170–87. Abingdon, Oxon ; New York, NY : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781003084273-10.

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Carvalho, Marcone Bezerra. "Presbyterian Church in Latin America." In Encyclopedia of Latin American Religions, 1–6. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-08956-0_589-1.

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Carvalho, Marcone Bezerra. "Presbyterian Church in Latin America." In Encyclopedia of Latin American Religions, 1310–15. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-27078-4_589.

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Hallward, Maia Carter. "The Presbyterian Church USA: Institutions, Justice, and History." In Transnational Activism and the Israeli-Palestinian Conflict, 141–76. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137349866_6.

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Black, William. "100. Cumberland Presbyterian Church: Confession of Faith, 1883." In Reformierte Bekenntnisschriften, 283–304. Göttingen: Vandenhoeck & Ruprecht, 2022. http://dx.doi.org/10.13109/9783666554599.283.

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Griffiths, John. "'Missionary Meeting' Synod of the United Presbyterian Church." In Empire and Popular Culture, 449–51. London: Routledge, 2022. http://dx.doi.org/10.4324/9781351024747-60.

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Marsden, George M. "The Offensive Stalled and Breaking Apart: 1924–1925." In Fundamentalism and American Culture, 221–32. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197599488.003.0021.

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In 1924 Shailer Mathews, dean of the University of Chicago Divinity School, published The Faith of Modernism. That was an answer to J. Gresham Machen’s Christianity and Liberalism. Mathews argued that Christian faith should be measured by its moral and social results. Other denominations, in addition to Baptists and Presbyterians, had fundamentalist controversies. These included the Disciples of Christ, the Protestant Episcopal Church, and the (northern) Methodist Church. In the South, fundamentalist concerns reinforced entrenched social and doctrinal conservatism. Canada also experienced some controversies such as those led by T. T. Shields in Toronto. In 1924 a group of northern Presbyterian leaders issued “The Auburn Affirmation,” arguing for tolerance. In both 1924 and 1925, fundamentalist Presbyterians came close to success but were undercut by evangelical conservatives who opposed strict doctrinal boundaries. Fundamentalist Baptists experienced similar setbacks in the Northern Baptist Convention.

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Wiggers, Raymond. "Logan Square, Lincoln Park, and Lake View." In Chicago in Stone and Clay, 254–66. Cornell University Press, 2022. http://dx.doi.org/10.7591/cornell/9781501765063.003.0017.

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This chapter looks into the features of the buildings along Logan Square, Lincoln Park, and Lake View. The Holston Limestone plays a more daring role at Illinois Centennial Monument as a calcareous rock type completely exposed to the elements. Meanwhile, the Theatre School at DePaul University features two interesting Old World rock types: the Luna Pearl variety of Buddusò Granite and the white Antalya Limestone. The chapter also notes the use of the Michigan Buff Sandstone at the Lincoln Park Presbyterian Church. It also elaborates on the geologic features of the Elks National Memorial, Henry Rohkam House, and Temple Sholom.

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Wellman, James K., Katie E. Corcoran, and Kate J. Stockly. "Congregations in a Time of Change." In High on God, 63–72. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199827718.003.0006.

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We examine Fourth Presbyterian Church in Chicago as a rare example of a liberal Protestant megachurch that provides a case study of broader changes in American religion. We argue that there are four important lessons that can be learned from American religious history: (1) culture controls churches—churches are shaped by the cultural climates of their time, (2) emotion always trumps the mind—the emotional capacity of churches wins over cognitive claims, (3) leadership counts—charismatic leaders are vital for the success of churches, and (4) congregations tell the real story of what is going on in American religious culture.

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Kemeny, P. C. "The Travails of Becoming a University, 1888-1902." In Princeton in the Nation's Service. Oxford University Press, 1998. http://dx.doi.org/10.1093/oso/9780195120714.003.0007.

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In bringing the College of New Jersey to the brink of university status, McCosh stood on the verge of the promised land. As the nineteenth century was coming to a close, alumni, professors, and trustees in Princeton, like those at many other American colleges and universities, were eager to see the institution position itself so that it would be better able to meet society’s need for moral and thoughtful leaders, practical knowledge, and scientific expertise once the nation entered the twentieth century. With the future direction of the institution hanging in the balance, the choice of who should succeed McCosh divided the college community along the same lines as had emerged earlier over both the alumni’s attempt to secure direct representation on the Board of Trustees and McCosh’s failed attempt to make the college a university. Whereas McCosh harmoniously upheld the college’s dual mission through the breadth of his scholarly interests, the warmth of his evangelical piety, and the force of his personality, the two candidates who vied for the presidency after his resignation possessed only a portion of McCosh’s qualities and appealed to only one part of the Princeton community. Francis L. Patton appealed to those primarily, though not exclusively, interested in preserving Princeton’s heritage as an evangelical college. According to McCosh, the “older men” among the trustees, faculty, and alumni “want a minister,” and on these grounds, the forty-five-year-old Patton seemed like a natural successor to McCosh. A native of Bermuda, Patton had graduated from University College of the University of Toronto; had attended Knox College, also of the University of Toronto; and had graduated from Princeton Theological Seminary in 1865. Ordained that same year in the Old School Presbyterian church, he served as pastor of a church in New York City. Cyrus H. McCormick (1809-1884), the farming machine magnate and patron of conservative Presbyterian causes, persuaded Patton to accept a position as the Professor of Didactic and Polemical Theology at the Presbyterian Seminary of the Northwest (later McCormick Theological Seminary) in Chicago in 1873.

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Conference papers on the topic "Presbyterian Church in Chicago"

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Ralte, Lalchhanhima. "P5.17 Attitudes of church leaders on hiv prevention among the presbyterian church leaders of aizawl, mizoram, india." In STI and HIV World Congress Abstracts, July 9–12 2017, Rio de Janeiro, Brazil. BMJ Publishing Group Ltd, 2017. http://dx.doi.org/10.1136/sextrans-2017-053264.633.

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