Log in

Relevant bibliographies by topics / United States church history / Journal articles

To see the other types of publications on this topic, follow the link: United States church history.

Journal articles on the topic 'United States church history'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'United States church history.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

Ferré, John P. "Protestant Press Relations in the United States, 1900–1930." Church History 62, no. 4 (December 1993): 514–27. http://dx.doi.org/10.2307/3168075.

Full text

Abstract:

Protestant churches in the early twentieth century were vexed by dwindling attendance, a clear sign of their declining social authority. The Reverend William C. Skeath complained about “the masses of the passively religious who have closed their ears to the sermon subject and their doors to pastoral visitation.” Likewise, inHow to Fill the Pews, Ernest Eugene Elliott said that because no more than two-fifths of church members went to church on any given Sunday, the church had ceased to be the chief forum in American public life.

APA, Harvard, Vancouver, ISO, and other styles

2

O’Brien, David M. "Minorities and Religious Freedom in the United States." Tocqueville Review 24, no. 1 (January 2003): 53–76. http://dx.doi.org/10.3138/ttr.24.1.53.

Full text

Abstract:

The modem libertarian conception of religious freedom did not emerge in the United States until the early twentieth century. It was the result of the straggles of religious minorities like the Church of Jesus Christ of Latter Day Saints (Mormons), the Jehovah’s Witnesses, Orthodox Jews, the Church of the Lukumi Babalu Aye, among others. It took decades and a series of (not always successful) lawsuits to persuade the Supreme Court and the country of the value of protecting individuals’ free exercise of religion.

APA, Harvard, Vancouver, ISO, and other styles

3

Logan, Dana W. "Republicanism: Religious Studies and Church History meet Political History." Church History 84, no. 3 (September 2015): 621–24. http://dx.doi.org/10.1017/s0009640715000554.

Full text

Abstract:

Republicanism, both of these authors teach us, by the mid-nineteenth century became indistinguishable from the aims of religion in the United States. A broad array of protestants agreed that the aims of religion cohered with the political principle of republicanism—or the principle that men could only achieve freedom through self-rule. Noll usefully shows that this concept of republicanism underwent a series of changes from the late eighteenth century to the mid-nineteenth. Beginning in the late eighteenth century republicanism referenced liberty from tyranny, man as citizen, and virtue as a kind of constraint on individual interests. Noll, however, argues that two versions of republicanism competed in this earlier period: communitarian republicanism, based in “the reciprocity of personal morality and social-well being,” and liberal republicanism, which valued the independence of the individual. Noll and Modern argue that by the mid-nineteenth century, the liberal version won out. Citizens imagined their freedom to be enabled by a market-based society more than by a community of virtue. For political historians these definitions are not new or controversial, but for historians of American religious history republicanism is an unlikely category of analysis because we see it as “political theory” rather than theology. But as both Noll and Modern argue, republicanism became the very substance of theology in the United States.

APA, Harvard, Vancouver, ISO, and other styles

4

Stritch, Samuel Cardinal. "Observations on the Memorandum “The Crisis in Church-State Relationships in the U.S.A.”." Review of Politics 61, no. 4 (1999): 704–10. http://dx.doi.org/10.1017/s0034670500050580.

Full text

Abstract:

The presentation of what the author calls a “grave danger” which confronts the Church in the United States in my judgment is not comprehensive. All through our history, we Catholics in the United States have had to face this same attack upon the Church from non-Catholics. The point of the attack has been the same all through the years: namely, that Catholics cannot be loyal to the Constitution of the United States and at the same time loyal to their Church. The notion of religious freedom in the non-Catholic mind in the Englishspeaking world derives from the Protestant doctrine upholding the right of the individual to interpret for himself the Sacred Scriptures.

APA, Harvard, Vancouver, ISO, and other styles

5

Hillerbrand, Hans J. "Church History as Vocation and Moral Discipline." Church History 70, no. 1 (March 2001): 1–18. http://dx.doi.org/10.2307/3654408.

Full text

Abstract:

I should like to acknowledge at the outset that I harbor no grandiose illusions about the import of what I will say this afternoon. As any veteran of annual meetings readily knows, presidential addresses are a time-honored ritual in the life of learned societies, a ritual comparable to the prayers spoken in the United States Congress, well meant, but stirring only mild interest. Alas, they all tend to be written as on water.

APA, Harvard, Vancouver, ISO, and other styles

6

Duncan, Jason K. "The Imperial Church: Catholic Founding Fathers and United States Empire." Journal of American History 110, no. 4 (March 1, 2024): 775. http://dx.doi.org/10.1093/jahist/jaad377.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Spence, Taylor. "Naming Violence in United States Colonialism." Journal of Social History 53, no. 1 (2019): 157–93. http://dx.doi.org/10.1093/jsh/shy086.

Full text

Abstract:

Abstract This article reexamines a highly public dispute between a powerful and well-connected Episcopal bishop and his missionary priest, men both central to the government’s campaign of war and assimilation against Indigenous Peoples in the Northern Great Plains of the nineteenth-century United States. The bishop claimed that the priest had engaged in sexual intercourse with a Dakota woman named “Scarlet House,” and used this allegation to remove the priest from his post. No historian ever challenged this claim and asked who Scarlet House was. Employing Dakota-resourced evidence, government and church records, linguistics, and onomastics, this study reveals that in actuality there was no such person as Scarlet House. Furthermore, at the time of the incident, the person in question was not a woman but a child. The church created a fictional personage to cover up what was taking place at the agency: sexual violence against children. After “naming” this violence, this article makes four key historical contributions about the history of US settler colonialism: It documents Dakota Peoples’ agency, by demonstrating how they adapted their social structures to the harrowing conditions of the US mission and agency system. It situates the experiences of two Dakota families within the larger context of settler-colonial conquest in North America, revealing the generational quality of settler-colonial violence. It shows how US governmental policies actually enabled sexual predation against children and women. And, it argues that “naming violence” means both rendering a historical account of the sexual violence experienced by children and families in the care of the US government and its agents, as well as acknowledging how this violence has rippled out through communities and across generations.

APA, Harvard, Vancouver, ISO, and other styles

8

Yuzlikeev, Philip Viktorovich. "Relationship between the Russian Orthodox Church and the Ecumenical Patriarchate of Constantinople in the territory of the United States in the early XX century." Genesis: исторические исследования, no. 1 (January 2021): 118–26. http://dx.doi.org/10.25136/2409-868x.2021.1.31992.

Full text

Abstract:

Due to the fact that the tradition of close relation between the Orthodox Church and the state has formed since the time of the Byzantine Empire, the reflection of foreign policy ambitions of the Greek government on the foreign activity of the Patriarchate of Constantinople seems absolutely justifiable. In the early XX century, North America was a center of Greek migration, and simultaneously, the territory of proliferation of the authority of the Russian Orthodox Church; therefore, the United States spark particular interest in this case. The Patriarch of Constantinople attempted to dispute the jurisdictional affiliation of the United States by issuing the corresponding tomos. This article is dedicated to interaction between the Ecumenical Patriarchate of Constantinople and the Russian Orthodox Church in the territory of the United States during the 1908 – 1924. The author explores the influence of Greece upon the relationship between the two Orthodox jurisdictions in North America. The activity of the Patriarchate of Constantinople in the United States is compared to political events of Greece. The history of Orthodoxy in the United States in the first quarter of the XX century is highly researched however, the actions of church organizations are not always viewed from the perspective of the foreign policy of the countries involved. The conclusion is made on the possible influence of the Greek governmental forces on the Patriarchate of Constantinople, which in turn, stepped into the jurisdictional conflict with the Russian Orthodox Church.

APA, Harvard, Vancouver, ISO, and other styles

9

Shaduri, George. "Washington National Cathedral as the Main Spiritual Landmark of America." Journal in Humanities 5, no. 2 (January 27, 2017): 63–65. http://dx.doi.org/10.31578/hum.v5i2.337.

Full text

Abstract:

Washington National Cathedral, located in Washington, D.C., is one of the major landmarks of the United States. Formally, it belongs to Protestant Episcopal Church of the United States. Informally, it is the spiritual center of the nation.The article discusses a number of factors contributing to this status of the Cathedral. Most of the Founding Fathers of the US were Episcopalians, as well as Episcopalians were the US presidents who played key role in the nation’s political history (George Washington, Franklin D. Roosevelt, George Bush, Sr.).Episcopalian Church belongs to the Anglican community of Protestant churches. This branch of Christianity combines different doctrines of Protestantism, being divided into High Church, Broad Church, and Low Church. With teaching and appearance, High Church borders with Catholicism, whereas Low Church is close to Congregationalism. Thus, Episcopal Church encompasses the whole spectrum of Christianity represented in North America, being acceptable to the widest parts of society. Built in Neo-Gothic style, located between Chesapeake to the South, the historical citadel of Anglicans and Catholics, and New England in the North, the stronghold of Puritans, Washington National Cathedral symbolizes the harmony and interrelationship between different spiritual doctrines, one of the facets shaping the worldview of society of the United States of America.

APA, Harvard, Vancouver, ISO, and other styles

10

Stern, Marc D. "United States: Supreme Court's surprise decision on church‐state issue." Patterns of Prejudice 21, no. 2 (June 1987): 44–46. http://dx.doi.org/10.1080/0031322x.1987.9969906.

Full text

APA, Harvard, Vancouver, ISO, and other styles

11

Davidson, Christina Cecelia. "Black Protestants in a Catholic Land." New West Indian Guide 89, no. 3-4 (2015): 258–88. http://dx.doi.org/10.1163/22134360-08903053.

Full text

Abstract:

The African Methodist Episcopal (AME) Church, a black Church founded in the United States in 1816, was first established in eastern Haiti when over 6,000 black freemen emigrated from the United States to Hispaniola between 1824 and 1825. Almost a century later, the AME Church grew rapidly in the Dominican Republic as West Indians migrated to the Dominican southeast to work on sugar plantations. This article examines the links between African-American immigrant descendants, West Indians, and U.S.-based AME leaders between the years 1899–1916. In focusing on Afro-diasporic exchange in the Church and the hardships missionary leaders faced on the island, the article reveals the unequal power relations in the AME Church, demonstrates the significance of the southeast to Dominican AME history, and brings the Dominican Republic into larger discussions of Afro-diasporic exchange in the circum-Caribbean.

APA, Harvard, Vancouver, ISO, and other styles

12

Phan, Peter C. "Vietnamese Catholics in the United States and Americanization: A Sociological and Religious Perspective." Buddhist-Christian Studies 43, no. 1 (2023): 229–34. http://dx.doi.org/10.1353/bcs.2023.a907580.

Full text

Abstract:

abstract: Taking a cue from Carilyn Chen's book about the Americanization of Taiwanese immigrant Buddhists, Getting Saved in America: Taiwanese Immigration and Religious Experience (2009), this essay narrates the process by which Vietnamese Catholics are "Americanized." Compared with the Taiwanese Buddhists, Vietnamese Catholics had the advantage of being members of a global Church, were from the beginning incorporated into the American Catholic Church, thereby enjoying the many benefits that this institutional incorporation brought with it, and were cared for pastorally by their own clergy. On the other hand, because of their obligation to strict adherence to the legal structures of the Catholic Church, Vietnamese American Catholics were not free to innovate institutionally as they saw fit, as were their Buddhist counterparts. The essay ends with observations on the Americanization of Vietnamese American Buddhists.

APA, Harvard, Vancouver, ISO, and other styles

13

Pullen, Ann Ellis. "Campbell, Songs Of Zion - The African Methodist Episcopal Church In The United States And South Africa." Teaching History: A Journal of Methods 22, no. 1 (April 1, 1997): 46–47. http://dx.doi.org/10.33043/th.22.1.46-47.

Full text

Abstract:

Through a comparative study of the AME Church in the U.S. and in South Africa, James Campbell in Songs of Zion examines not only the church's history but also the self-perceptions of church members. His "central premise" is that "African and African American identities are and have always been mutually constituted." Campbell begins with the conflict between Methodist authorities and Philadelphia's Bethel Church, which in 1816 led to incorporation of the AME Church under the leadership of Richard Allen.

APA, Harvard, Vancouver, ISO, and other styles

14

Hollinger, David A. "Why Is There So Much Christianity in the United States? A Reply to Sommerville." Church History 71, no. 4 (December 2002): 858–64. http://dx.doi.org/10.1017/s0009640700096335.

Full text

Abstract:

If we are going to explain the slow pace of de-Christianization for the United States relative to other industrialized societies in the North Atlantic West, we might well begin with the church-state relationship. The absence of an established church in the United States has enabled religious affiliation to function, like other voluntary organizations in “civil society,” as mediators between the individual and the nation. I conimented on this rather old idea in a book C. John Sommerville is kind enough to cite in another connection, Science, Jews, and Secular Culture, but since he does not take up this point, I will develop it a bit further here, before reacting to Sommerville's other concerns as expressed in his refreshingly fair-minded rejoinder to my essay in the March 2001 issue of Church History.

APA, Harvard, Vancouver, ISO, and other styles

15

Saad, Saad Michael. "The Contemporary Life of the Coptic Orthodox Church in the United States." Studies in World Christianity 16, no. 3 (December 2010): 207–25. http://dx.doi.org/10.3366/swc.2010.0101.

Full text

Abstract:

The present state of the Coptic Orthodox Church in America could not have been imagined fifty years ago. As an integral part of the Coptic Orthodox Church of Egypt, the young archdiocese in America evolved from non-existence to a formidable 151 parishes, two monasteries, three seminaries and many benevolent, educational and media organisations. Waves of immigration from Egypt brought not only Copts, but also a wealth of Coptic art, music, architecture, literature and spirituality. These treasures are being preserved and promoted by the immigrants and the second generation; in the homes, churches and community centers; and also at American universities via programs of Coptic studies. This article covers the above topics and discusses a few of the challenges that come with immigration and assimilation, especially when the community desires to maintain the depth and versatility of an ancient religious culture.

APA, Harvard, Vancouver, ISO, and other styles

16

Johnson, Loch K. "James Angleton and the Church Committee." Journal of Cold War Studies 15, no. 4 (October 2013): 128–47. http://dx.doi.org/10.1162/jcws_a_00397.

Full text

Abstract:

James J. Angleton, who served as chief of counterintelligence for the U.S. Central Intelligence Agency (CIA) from 1954 to 1974, was an important figure in the Cold War and, in a sense, the first line of defense against clandestine Soviet intelligence operations directed against the United States and its allies. In 1975 a U.S. Senate investigative committee—informally known as the Church Committee and led by Senator Frank Church—called Angleton to testify in public on his approach to counterintelligence, especially how he had become involved in illegal domestic operations in the United States. His testimony to committee staff investigators preceding the hearing, along with his public statements to senators during the hearing, displayed an extreme view of the global Communist threat. Amid ongoing revelations in the mid-1970s of illegal CIA actions, Angleton proved unable to mount an effective public defense of his approach.

APA, Harvard, Vancouver, ISO, and other styles

17

Endres, David. "On the Move: A History of the Hispanic Church in the United States." Mission Studies 26, no. 1 (2009): 110. http://dx.doi.org/10.1163/157338309x450200.

Full text

APA, Harvard, Vancouver, ISO, and other styles

18

Varacalli, Joseph A. "Central Themes in the History of the Catholic Church in the United States." Catholic Social Science Review 12 (2007): 273–305. http://dx.doi.org/10.5840/cssr20071215.

Full text

APA, Harvard, Vancouver, ISO, and other styles

19

D'Agostino, Peter R. "The Scalabrini Fathers, the Italian Emigrant Church, and Ethnic Nationalism in America." Religion and American Culture: A Journal of Interpretation 7, no. 1 (1997): 121–59. http://dx.doi.org/10.1525/rac.1997.7.1.03a00050.

Full text

Abstract:

Philip Gleason has observed that the Roman Catholic church in the United States has been an “institutional immigrant” for much of its history. The idea of an “institutional immigrant,” posed in the Singular and distinguished from “the immigrant peoples who comprised the Catholic population,” presupposes a basic if undefined unity to American Catholicism. The nature of that unity has always been a highly contested issue. Gleason's formulation also suggests that the experience of the Catholic church is illuminated by considering its history in light of the processes that have occupied students of immigration—Americanization, generational transition, assimilation, the invention of ethnicity, and the like. The nature of these processes has also given rise to debates as Americans grapple to understand their cultural identity. In short, Gleason's idea lends itself to debate about the normative significance of American Catholicism, American culture, and their relationship to one another. In the interest of enriching this debate, I would suggest that the Roman Catholic church in the United States has also been an institutional emigrant.

APA, Harvard, Vancouver, ISO, and other styles

20

Phan, Peter C. "ASIAN CATHOLICS IN THE UNITED STATES: Challenges and Opportunities for the Church." Mission Studies 16, no. 2 (April 22, 1999): 151–74. http://dx.doi.org/10.1163/15733831-90000013b.

Full text

APA, Harvard, Vancouver, ISO, and other styles

21

Sprochi, Amanda. "Book Review: Religion and Politics in America: An Encyclopedia of Church and State in American Life." Reference & User Services Quarterly 56, no. 3 (April 3, 2017): 219. http://dx.doi.org/10.5860/rusq.56n3.219b.

Full text

Abstract:

Religion and Politics in America: An Encyclopedia of Church and State in American Life provides an overview of the relationship between politics and religion in the United States. Smith, president of Tyndale International University, history instructor at Georgia Gwinnett College, and Presbyterian minister, with his collaborators, has created a resource that spans the history of the United States from the colonial era to the present day. The 360 entries in the encyclopedia are arranged alphabetically by topic and are signed by the contributor, and each article includes references for further reading. Cross-references, a chronological time line, and a comprehensive index help to identify particular topics and to facilitate further reading.

APA, Harvard, Vancouver, ISO, and other styles

22

Smith, Jyl Hall. "Church, State and American Evangelicalism: A Political Missiology for the Poor." Mission Studies 36, no. 1 (February 21, 2019): 84–104. http://dx.doi.org/10.1163/15733831-12341619.

Full text

Abstract:

Abstract How should the American church tackle domestic poverty, and how should US faith-based aid organizations approach the change process in developing countries? These questions about aspects of the church in mission are best answered in light of a wider historical debate about the relationship between church and state. In this article, I explore the history of this relationship and argue that the radical separation of church and state favored by conservative evangelicals in the United States, harms the disadvantaged both domestically and abroad. Just as governments should not abrogate their responsibility to the poor, Christian institutions should not shrink from their God-given task of holding secular, political authorities to account.

APA, Harvard, Vancouver, ISO, and other styles

23

Perry, James. "The Challenges of Global Church History for Those outside the United States of America." Journal of Mormon History 48, no. 3 (July 1, 2022): 14–23. http://dx.doi.org/10.5406/24736031.48.3.02.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

Milton, Anthony. "Church and State in Early Modern Ecclesiastical Historiography." Studies in Church History 49 (2013): 468–90. http://dx.doi.org/10.1017/s0424208400002291.

Full text

Abstract:

‘Church and state’ is a phrase that one rarely meets with in most early modern ecclesiastical history that has been written over the past fifty years. One major exception has been the United States of America, where the phrase even has its own journal. With regard to early modern English history, one rare exception very much proves the rule: Leo Solt’sChurch and State in Early Modern England(a synthetic work published in 1990) is the work of an American historian, who admits in his preface that he has chosen to interpret the relationship ‘very broadly’, and that the book ‘might be more accurately entitled “Religion and Politics in Early Modern England”’. The axiomatic status of the separation of church and state in the United States, and its continuing use as a political football, has given the phrase a prominence in public discourse that has naturally been reflected in American historiography, where figures such as Roger Williams invite the application of later terminology to the seventeenth century. Where ‘church and state’ have not been separated (or at least had not been in the early modern period), the term seems to have been less appealing to historians, at least to those working on the period before the assault on established churches in the nineteenth century.

APA, Harvard, Vancouver, ISO, and other styles

25

Slattery, John P. "VI. Examining Theological Appropriations of Problematic Historical Dissent." Horizons 45, no. 1 (May 23, 2018): 149–54. http://dx.doi.org/10.1017/hor.2018.63.

Full text

Abstract:

This contribution will examine several theological methods used to understand morally egregious examples of historical dissent in the Catholic Church. From the 1600s to the late 1800s, large numbers of Catholics in the young United States dissented from the Holy See in one particularly egregious manner: their support for and defense of chattel slavery and the Atlantic slave trade. While chattel slavery is universally declared horrific and immoral, its vestiges have not been erased from church history, nor has its influence been eradicated in the modern experience of Christians in the United States today. After naming the contemporary problem caused by this historical example of dissent and analyzing theological approaches to ameliorate this problem, I will propose a theological-historical approach that may offer better solutions in the future.

APA, Harvard, Vancouver, ISO, and other styles

26

O’Donnell, Catherine. "Katherine D. Moran, The Imperial Church: Catholic Founding Fathers and United States Empire." Journal of Jesuit Studies 8, no. 1 (December 15, 2020): 146–48. http://dx.doi.org/10.1163/22141332-0801p006-15.

Full text

APA, Harvard, Vancouver, ISO, and other styles

27

Saresella, Daniela. "Giorgio La Piana and the Religious Crisis in Italy at the Beginning of the Twentieth Century." Harvard Theological Review 110, no. 1 (December 21, 2016): 75–99. http://dx.doi.org/10.1017/s0017816016000390.

Full text

Abstract:

One of the most notable Catholic personalities in Modernism, the well-known current of thought headed in Italy by Ernesto Buonaiuti, Giorgio La Piana deserves more thorough consideration. Like many priests and laymen, La Piana owed an intellectual debt to Buonaiuti, with whom he shared a common interest in the early history of the church as well as in medieval theologian and mystic Gioacchino da Fiore, who prophesied the advent of a spiritual church. They also enjoyed a long-lasting friendship. What distinguished La Piana among his generation of scholars, who gave rise to the so-called “Modernist crisis,” was his choice to migrate to the United States, where he acted as a bridge between American and Italian culture. Notably, he translated George Foot Moore's works into Italian and Buonaiuti's essays into English for publication in the Harvard Theological Review. La Piana became a point of reference for some Italian scholars of the history of the church and religions who had studied under Buonaiuti (such as Alberto Pincherle, Mario Niccoli, Ambrogio Donini, Giorgio Della Vida, and Arturo Carlo Jemolo) and who had considerable problems with the fascist regime. It was often thanks to La Piana that they managed to make contact with the intellectual and academic worlds in the United States.

APA, Harvard, Vancouver, ISO, and other styles

28

Fowler, Robert Booth, Henry Warner Bowden, and Martin E. Marty. "Church History in an Age of Uncertainty: Historiographical Patterns in the United States, 1906-1990." Journal of American History 79, no. 1 (June 1992): 305. http://dx.doi.org/10.2307/2078578.

Full text

APA, Harvard, Vancouver, ISO, and other styles

29

Kenny, Gale L. "Review: The Imperial Church: Catholic Founding Fathers and United States Empire, by Katherine D. Moran." Pacific Historical Review 90, no. 2 (2021): 274–75. http://dx.doi.org/10.1525/phr.2021.90.2.274.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

Purvis, Zachary. "Transatlantic Textbooks: Karl Hagenbach, Shared Interests, and German Academic Theology in Nineteenth-Century America." Church History 83, no. 3 (July 31, 2014): 650–83. http://dx.doi.org/10.1017/s0009640714000596.

Full text

Abstract:

The rise of German academic institutions in the nineteenth century considerably altered the landscape of American higher education. American students of theology looked to Germany to develop their discipline, where they found model textbooks that gave directives in learning and piety, transforming academic and theological practice. With sensitivity to the history of the book and the history of the rich cultural traffic across the Atlantic, this article focuses on the reception in English translation of the important and widely read Swiss-German church historian Karl Rudolf Hagenbach, whose textbooks enjoyed a considerable audience in the United States by crossing ideological boundaries and unseating obdurate assumptions. By examining this reception in the United States and Britain and investigating those “transatlantic personalities” who played pivotal roles in bringing his ideas from the “Old World” to the “New,” this article demonstrates Hagenbach's lasting influence on the changing fields of history, church history, and academic theology in America. An “Atlantic” perspective on these themes offers new insights for our understanding of religion in the modern academy, the movement and translation of theological ideas in an age of steamship travel, and the surfacing of commonalities among ostensibly mismatched, if not outright conflicting, Protestant religious cultures.

APA, Harvard, Vancouver, ISO, and other styles

31

ALLEN, DAVID. "THE PEACE CORPS IN US FOREIGN RELATIONS AND CHURCH–STATE POLITICS." Historical Journal 58, no. 1 (February 9, 2015): 245–73. http://dx.doi.org/10.1017/s0018246x14000363.

Full text

Abstract:

AbstractThis article uses new archival evidence and the growing literature on religion and the foreign relations of the United States to reinterpret the Peace Corps. The religious revival of the 1950s continued into the 1960s, and the Kennedy administration saw ‘spiritual values’ as part of the national interest. Church–state politics and Kennedy's public conception of the role of religion in foreign relations dictated that this aspect of the cold war would change in form. The Peace Corps should, in part, be seen as a continuation of the religious cold war, one that drew on the precedents of missionary and church-service organizations. The Corps was a counterpart to church groups working abroad, and hoped to subcontract much of its work to them. Kennedy hoped to work with religious groups in ecumenical fashion. As Catholic organizations were most visibly interested in receiving Corps funds, funding church groups proved politically unworkable, leading to church–state arguments that Kennedy wanted to avoid. The Kennedy administration struggled to separate the secular and the sacred, as confused definitions of ‘religion’ and a tough constitutional stance narrowed policy options. The Peace Corps fight shaped, and was shaped by, contemporary debates over church and state.

APA, Harvard, Vancouver, ISO, and other styles

32

Maples, Jim. "AN EXCLUSIVIST VIEW OF HISTORY WHICH DENIES THE BAPTIST CHURCH CAME OUT OF THE REFORMATION: A LANDMARK RECITAL OF CHURCH HISTORY." Studia Historiae Ecclesiasticae 41, no. 3 (May 12, 2016): 131–46. http://dx.doi.org/10.25159/2412-4265/456.

Full text

Abstract:

The pages of church history reveal that the great variety of Protestant denominations today had their genesis in the Protestant Reformation of the sixteenth century. However, there is a certain strain of Baptist belief, which had its origin in the Southern Baptist Convention in the United States of America in the nineteenth century, which asserts that Baptists did not spring from the Reformation. This view contends that Baptist churches and only Baptist churches have always existed in an unbroken chain of varying names from the first century to the present time. This view is known as Landmarkism. Landmark adherents reject other denominations as true churches, reject the actions of their ministers, and attach to them designations such as societies and organisations rather than churches. Baptist historians today do not espouse such views, however, a surprising number of church members, even among millennials, still hold to such views. This article surveys the origin and spread of such views and provides scholars the means to assess the impact and continuation of Landmark beliefs.

APA, Harvard, Vancouver, ISO, and other styles

33

Dries O.S.F., Angelyn. "“Awash in a Sea of Archives”: Key Research Sources in the United States for the Study of Mission and World Christianity." Theological Librarianship 5, no. 2 (May 15, 2012): 23–28. http://dx.doi.org/10.31046/tl.v5i2.232.

Full text

Abstract:

The essay describes some holdings from five key mission archives in the United States, with the suggestion that mission archives can prove a valuable source to understand the intersection between mission and world Christianity and can raise questions about the relationship of one to the other, especially since the fulcrum of Christianity has shifted from Europe and North America to areas once considered “mission countries.” The sources hold a myriad of further research possibilities, that include the visual and performing arts in relation to inculturation; literature, the history of print, other media, and technology; the history of museums; maps, geography and perceptions of the world; economics/business; oral history, church history, Christianity in particular countries, the reception of the Second Vatican Council of the Roman Catholic Church in “Third World” churches; and, transoceanic networks with implications for local churches.

APA, Harvard, Vancouver, ISO, and other styles

34

Mulder, John M., and Henry Warner Bowden. "Church History in an Age of Uncertainty: Historiographical Patterns in the United States, 1906-1990." American Historical Review 97, no. 4 (October 1992): 1289. http://dx.doi.org/10.2307/2165670.

Full text

APA, Harvard, Vancouver, ISO, and other styles

35

Hendrick, John R. "Book Review: On the Move: A History of the Hispanic Church in the United States." Missiology: An International Review 20, no. 1 (January 1992): 87–88. http://dx.doi.org/10.1177/009182969202000118.

Full text

APA, Harvard, Vancouver, ISO, and other styles

36

Costa, Ruy O. "Book Review: On the Move: A History of the Hispanic Church in the United States." International Bulletin of Missionary Research 17, no. 1 (January 1993): 34. http://dx.doi.org/10.1177/239693939301700114.

Full text

APA, Harvard, Vancouver, ISO, and other styles

37

Getek Soltis, Kathryn, and Katie Walker Grimes. "Order, Reform, and Abolition: Changes in Catholic Theological Imagination on Prisons and Punishment." Theological Studies 82, no. 1 (March 2021): 95–115. http://dx.doi.org/10.1177/0040563921996050.

Full text

Abstract:

Catholic thinking on prisons and punishment is in a state of flux. For most of its history, the church promoted a theology of order and obedience. Yet, a humanitarian revolution appears underway as the church now opposes punishments it once prescribed, namely torture, slavery, and the death penalty. Crafted largely in response to the prison system in the United States, recent alternatives to the moral-order approach appeal to human dignity, restorative justice, conversion, and social justice. Even so, the trajectory of Catholic moral imagination on punishment bears a particular compatibility with prison abolition.

APA, Harvard, Vancouver, ISO, and other styles

38

Williams Omotoye, Rotimi. "Pentecostalism and African diaspora : a case study of the Redeemed Christian Church of God (RCCG), in North America." African Journal of Religion, Philosophy and Culture 1, no. 2 (December 1, 2020): 77–92. http://dx.doi.org/10.31920/2634-7644/2020/1n2a5.

Full text

Abstract:

Pentecostalism as a new wave of Christianity became more pronounced in 1970's and beyond in Nigeria. Since then scholars of Religion, History, Sociology and Political Science have shown keen interest in the study of the Churches known as Pentecostals because of the impact they have made on the society. The Redeemed Christian Church of God (RCCG) was established by Pastor Josiah Akindayomi in Lagos,Nigeria in 1952. After his demise, he was succeeded by Pastor Adeboye Adejare Enock. The problem of study of this research was an examination of the expansion of the Redeemed Christian Church of God to North America, Caribbean and Canada. The missionary activities of the church could be regarded as a reversed mission in the propagation of Christianity by Africans in the Diaspora. The methodology adopted was historical. The primary and secondary sources of information were also germane in the research. The findings of the research indicated that the Redeemed Christian Church of God was founded in North America by Immigrants from Nigeria. Pastor Adeboye Enock Adejare had much influence on the Church within and outside the country because of his charisma. The Church has become a place of refuge for many immigrants. They are also contributing to the economy of the United States of America. However, the members of the Church were faced with some challenges, such as security scrutiny by the security agencies. In conclusion, the RCCGNA was a denomination that had been accepted and embraced by Nigerians and African immigrants in the United States of America.

APA, Harvard, Vancouver, ISO, and other styles

39

Hendrickson, Craig S. "Ending Racial Profiling in the Church: Revisiting the Homogenous Unit Principle." Mission Studies 35, no. 3 (October 18, 2018): 342–65. http://dx.doi.org/10.1163/15733831-12341589.

Full text

Abstract:

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).

APA, Harvard, Vancouver, ISO, and other styles

40

Hassner, Pierre. "Europe between the United States and the Soviet Union." Government and Opposition 21, no. 1 (January 1, 1986): 17–35. http://dx.doi.org/10.1111/j.1477-7053.1986.tb01106.x.

Full text

Abstract:

‘EUROPE BETWEEN THE UNITED STATES AND THE SOVIET UNION’. This subject could have been formulated in different terms, such as: ‘Europe between East and West’ or: ‘The European states between the two empires’ or: ‘The two Europes and the two superpowers’. Europe is at the same time one geographically and culturally, divided into nations, and split into two camps. The United States and the Soviet Union are both two global and two European powers, two ordinary states and the leaders of two alliances, the standard bearers of two ideologies. If one were discussing Korea instead of Europe, one would hesitate between calling our study ‘Korea between East and West’ and ‘Korea between North and South’. Europe is that continent where political divisions seem cast in the stone of history and geography, where the opposition between East and West seems to have at the same time a geopolitical meaning (that of maritime versus continental coalition), an ideological one (liberal democracy or capitalism versus communism) and a cultural one (the Western Church versus the Eastern one, Rome versus Byzantium).

APA, Harvard, Vancouver, ISO, and other styles

41

Gregg, Robert, and James T. Campbell. "Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa." Journal of American History 83, no. 2 (September 1996): 638. http://dx.doi.org/10.2307/2945017.

Full text

APA, Harvard, Vancouver, ISO, and other styles

42

Fones-Wolf, Ken. "Religion and Trade Union Politics in the United States, 1880–1920." International Labor and Working-Class History 34 (1988): 39–55. http://dx.doi.org/10.1017/s0147547900005020.

Full text

Abstract:

More than three decades have passed since Marc Karson analyzed the Catholic church's critical role in impeding the growth of socialism in the American labor movement. He was not the first to make the argument; Progressive Era socialists were acutely aware of Catholics' outspoken opposition, and David Saposs outlined Karson's arguments as early as 1933. However, the evidence marshaled by Karson, first in a 1951 article and later inAmerican Labor Unions and Politics, 1900–1918, so clearly detailed facets of Catholic antisocialism that his thesis has become the conventional wisdom. With few exceptions, historians depict the church as a potent enemy of socialism, heartily welcomed by trade union leaders.

APA, Harvard, Vancouver, ISO, and other styles

43

Ross, Nancy. "The Women’s Ordination Movement in the United States: A Literature Review." Wesley and Methodist Studies 16, no. 1 (January 2024): 59–82. http://dx.doi.org/10.5325/weslmethstud.16.1.0059.

Full text

Abstract:

ABSTRACT This literature review examines the scholarship on women’s ordination across several Christian traditions in the United States from an intersectional feminist perspective. It comments on the problems of centring patriarchal church institutions in these histories, the lack of feminist analysis, and the problem of ‘firsts’. It also includes a case study on women’s ordination in the Methodist movement to demonstrate the erasure of women’s networks and advocacy and the advocacy-and-rejection cycle that women experienced in several denominations. Finally, there is a discussion of women in churches that do not ordain them and reflections on further directions for scholarly study.

APA, Harvard, Vancouver, ISO, and other styles

44

hill, george j. "Intimate Relationships: Secret Affairs of Church and State in the United States and Liberia, 1925?1947." Diplomatic History 31, no. 3 (June 2007): 465–503. http://dx.doi.org/10.1111/j.1467-7709.2007.00628.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

45

Wedgeworth, Steven. "“The Two Sons of Oil” and the Limits of American Religious Dissent." Journal of Law and Religion 27, no. 1 (January 2012): 141–61. http://dx.doi.org/10.1017/s0748081400000540.

Full text

Abstract:

In the opening decades of the nineteenth century, Samuel Brown Wylie, an Irish-Presbyterian minister of a group of Scottish and Scots-Irish Presbyterians known as the Covenanters, and William Findley, a United States Congressman and also a descendant of the Covenanters, debated the Constitution's compatibility with Christianity and the proper bounds of religious uniformity in the newly founded Republic. Their respective views were diametrically opposed, yet each managed to borrow from different aspects of earlier political traditions held in common while also laying the groundwork for contrasting political positions which would more fully develop in the decades to come. And more than a few times their views seem to criss-cross, supporting contrary trajectories from what one might expect.Their narrative, in many ways strange, challenges certain “Christian” understandings of early America and the Constitution, yet it also poses a few problems for attempts at a coherent theory of secularity, natural law, and the common good in our own day.Samuel Brown Wylie is an obscure figure in American history. As a Covenanter, Wylie was forced to immigrate to America due to his involvement in the revolutionary United-Irishmen in Ulster. After finding it impossible to unite with other Presbyterians in Pennsylvania, Wylie became the first minister in the “Reformed Presbyterian Church of the United States,” which would also be called “the Synod of the Reformed Presbyterian Church.” According to his great-grandson, Wylie also went on to become the vice-Provost of the University of Pennsylvania.

APA, Harvard, Vancouver, ISO, and other styles

46

Lee, Hoon Jae. "A Study on the History, Theology, and Vegetarianism of the Health Message of Adventist Church in the United States in the 19th Century." Theological Research Institute of Sahmyook University 25, no. 3 (December 31, 2023): 38–70. http://dx.doi.org/10.56035/tod.2023.25.3.38.

Full text

Abstract:

This paper examines the history, theology, and vegetarianism of the health message of the Adventist Church in the United States in the 19th century. Along with the awareness and understanding of the health of American society, the history of the Adventist Church’s health period began in the 19th century. Theological, spiritual, social, and humanitarian support are the theological claims of the dynamic Christian faith that seeks holistic recovery. Since 1863, a health message had been established as the standard lifestyle for Adventist Church members. In particular, vegetarianism is an important concept preferred and recommended as a lifestyle adopted by Adventists. Among White’s visions of health, a vegetarian diet is a practice task that combines a healthy life and spiritual experience. For Adventists, health messages, including vegetarianism, should be developed and applied to meet modern needs. This was a significant part of the three angel messages proclaimed by the Advent Church during this era.

APA, Harvard, Vancouver, ISO, and other styles

47

Tiénou, Tite. "Integrity of Mission in Light of the Gospel in Africa: A Perspective from an African in Diaspora." Mission Studies 24, no. 2 (2007): 213–32. http://dx.doi.org/10.1163/157338307x234851.

Full text

Abstract:

AbstractTite Tiénou, born in Côte 'Ivoire, but currently an émigré presently living and teaching in the United States, examines the integrity of mission in light of the Gospel by exploring the church as African and the implication of this for mission, the meaning of mission in Africa, the place of Africa in the world, the opportunities for the integrity of mission in Africa and the requirement of integrity for the agents of mission. Tiénou believes that mission will be fruitful at the personal and collective level in Africa to the extent that churches and missionaries make integrity a moral and ethical imperative in church and society.

APA, Harvard, Vancouver, ISO, and other styles

48

Crawford, Robin. "The Presbyterian Church in the United States of America: A History of Concern for the Addictions." Journal of Ministry in Addiction & Recovery 4, no. 2 (July 9, 1997): 69–79. http://dx.doi.org/10.1300/j048v04n02_05.

Full text

APA, Harvard, Vancouver, ISO, and other styles

49

Gjerde, J. "Conflict and Community: A Case Study of the Immigrant Church in the United States." Journal of Social History 19, no. 4 (June 1, 1986): 681–97. http://dx.doi.org/10.1353/jsh/19.4.681.

Full text

APA, Harvard, Vancouver, ISO, and other styles

50

Ranger, Terence, and James T. Campbell. "Songs of Zion. The African Methodist Episcopal Church in the United States and South Africa." Journal of Religion in Africa 27, no. 4 (November 1997): 426. http://dx.doi.org/10.2307/1581911.

Full text

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!