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Articoli di riviste sul tema "New York (State). First Congregational Church"
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Dolya, Evgenii V. "PATRIARCHAL ESTATE IN PINE BUSH (NEW YORK STATE). HISTORICAL AND DOCUMENTARY HERITAGE". History and Archives, n. 4 (2023): 77–95. http://dx.doi.org/10.28995/2658-6541-2023-5-4-77-95.
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This article considers the initiation history of the compound of the Patriarch of Moscow and All Russia in Pine Bush, New York State (USA). The materials of the R-6991 foundation (the Foundation of the Council for Religious Affairs attached to the Council of Ministers of the USSR), of the State Archives of the Russian Federation, as well as the Archives of the Department for External Church Relations of the Moscow Patriarchate were used as sources of the research base. The documents identified and introduced into scientific circulation for the first time made it possible to find out the reasons for the purchase of the real estate and to disclose the plans for its development among the leadership of the American Exarchate. The main factor that caused the purchase was a difficult financial situation of the Patriarchal parishes in the USA. The initiators of the purchase hoped to develop the commercial potential of the property and create an additional source of Exarchate income from it. The archival documents indicate the sale of part of the Patriarchal Estate land for residential development and for a cemetery, and at the same time there were attempts to establish a children’s camp and a private nursing home on its territory. In addition, the complex of sources made it possible to identify the hitherto unknown stages and details of the construction of the Church in Honor of All the Saints in the Land of Russia Shining – the church located within the boundaries of the courtyard. It was determined that the construction of the church began in November 1963, and in 1969 the building had been completely built. At the same time, the article answers the question why the Pine Bush estate became the subject of discussion during the negotiations between the Moscow Patriarchate and the American Metropolitanate.
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Dierenfield, Bruce J. "Secular Schools? Religious Practices in New York and Viginia Public Schools Since World War II". Journal of Policy History 4, n. 4 (ottobre 1992): 361–88. http://dx.doi.org/10.1017/s0898030600006990.
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Scholars examining the controversy over church-state relations in the modern era have concentrated almost exclusively on its constitutional aspects. This is to be expected since the U.S. Supreme Court has handed down epic decisions that have drawn an increasingly sharper picture of the First Amendment's guideline concerning the government's involvement in religion. The Court did, in fact, lead the way in establishing or reestablishing the doctrine called “separation of church and state.” But the Court touched off a furious debate within the states that has intermittently yet persistently influenced public policy since the early 1960s. It is time that scholars examine more closely the participants outside of the Court.
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Wolffe, John. "Unity in Diversity? North Atlantic Evangelical Thought in the Mid-Nineteenth Century". Studies in Church History 32 (1996): 363–75. http://dx.doi.org/10.1017/s0424208400015503.
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Leonard Bacon, minister of the First Congregational Church at New Haven, preaching before the Foreign Evangelical Society in New York in May 1845, found in the Atlantic Ocean a vivid image of an underlying unity which he perceived in the divided evangelical churches that surrounded it. Separated though they were, still influences upon them operated like ‘the tide raised from the bosom of the vast Atlantic when the moon hangs over it in her height, [which] swells into every estuary, and every bay and sound, and every quiet cove and sheltered haven, and is felt far inland where mighty streams rise in their channels and pause upon their journey to the sea’. The choice of metaphor betrayed an aspiration that the North Atlantic itself should become an evangelical lake. Such hopes, Bacon appreciated, would be worse than fruitless if they were driven by a model of Christianity as ‘one and indivisible’. No, the model should be the American, not the French Republic, e pluribus unum, unity in diversity.
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Nelson, Cary. "The Presbyterian Church and Zionism Unsettled: Its Antecedents, and Its Antisemitic Legacy". Religions 10, n. 6 (22 giugno 2019): 396. http://dx.doi.org/10.3390/rel10060396.
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The new millennium has seen increased hostility to Israel among many progressive constituencies, including several mainline Protestant churches. The evangelical community in the US remains steadfastly Zionist, so overall support for financial aid to Israel remain secure. But the cultural impact of accusations that Israel is a settler colonialist or apartheid regime are nonetheless serious; they are proving sufficient to make support for the Jewish state a political issue for the first time in many decades. Despite a general movement in emphasis from theology to politics in church debate, there remain theological issues at the center of church discussion. The Protestant church with the longest running and most well-funded anti-Zionist constituency is the Presbyterian church in the US. In the last decade, its Israel/Palestine Mission Network (IPMN) has produced several increasingly anti-Zionist books designed to propel divestment resolutions in the church’s annual meeting. The most widely debated of these was 2014’s Zionism Unsettled: A Congregational Study Guide. This essay mounts a detailed analysis and critique of the book which documents the IPMN’s steady movement toward antisemitic positions. Among the theological issues underlying debate in Protestant denominations are the status of the divine covenant with the Jewish people, the role that the gift of land has as part of that covenant, and the nature of the characterization of the Jews as a “chosen people”. These, and other issues underlying Protestant anti-Zionism, have led to the formation of Presbyterians for Middle East Peace (PFMP), a group, unlike IPMN, that supports a two-state solution. The competing positions these groups have taken are of interest to all who want to track the role that Christian denominations have played in debates about the Israeli–Palestinian conflict.
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Pechatnov, Vladimir. "“The Principal Russian Church in America”: from the History of Saint Nicholas Russian Orthodox Cathedral in the City of New York". ISTORIYA 12, n. 11 (109) (2021): 0. http://dx.doi.org/10.18254/s207987840017595-3.
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Based on previously unearthed documents from the Russia’s State Historical Archive and the Archive of Foreign Policy of the Russian Empire the article explores the history of the first Russian Orthodox parish in New York City and construction of Saint-Nickolas Russian Orthodox Cathedral in the city. It was a protracted and complicated interagency process that involved Russian Orthodox mission in the United States, Russia’s Foreign Ministry and its missions in the United States, the Holy Governing Synod, Russia’s Ministry of Finance and the State Council. The principal actors were the bishops Nicholas (Ziorov) and especially Tikhon (Bellavin), Ober-Prosecutor of the Holy Governing Synod Konstantine Pobedonostsev and Reverend Alexander Khotovitsky. This case study of the Cathedral history reveals an interaction of ecclesiastical and civil authorities in which private and civic initiative was combined with strict bureaucratic rules and procedures.
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Schmidt, L. E. "The First Freedoms: Church and State in America to the Passage of the First Amendment. By Thomas J. Curry. New York: Oxford University Press, 1986. 276 pp. $27.95". Journal of Church and State 28, n. 2 (1 marzo 1986): 321–22. http://dx.doi.org/10.1093/jcs/28.2.321.
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Smith, Timothy L. "The Ohio Valley: Testing Ground for America's Experiment in Religious Pluralism". Church History 60, n. 4 (dicembre 1991): 461–79. http://dx.doi.org/10.2307/3169028.
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The most extensive early test of the American dogma of the separation of church and state seems to me to have taken place in pioneer Ohio, where a complete range of the plurality of America's religious associations first confronted public consciousness. Unlike Kentucky, whose many Protestant denominations had a largely southern cast, and unlike upstate New York, whose culture was heavily under New England influence (or, at least, appeared to literate Yankees to be so), Ohio's early citizens came from a wide mix of puritan, mid-Atlantic, and southern backgrounds. For example, every sect of Pennsylvania Germans established major outposts in Ohio's developing counties. The Buckeye State early brought together several concentrations of Roman Catholics. Early and late, diverse communities of Jews also settled there, both in smaller towns as well as in Cincinnati, Columbus, and Cleveland. Also at the end of the nineteenth century, Eastern Orthodox Christians began a migration to Cleveland that later expanded into the larger industrial towns that grew southward, in such places as Toledo, Canton, and Youngstown.
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Flowers, Ronald B. "The First Freedoms: Church and State in America to the Passage of the First Amendment. By Thomas J. Curry. New York: Oxford University Press, 1986. ix + 276 pp. $24.95." Church History 56, n. 1 (marzo 1987): 133. http://dx.doi.org/10.2307/3165336.
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Leibo, Steven A., Abraham D. Kriegel, Roger D. Tate, Raymond J. Jirran, Bullitt Lowry, Sanford Gutman, Thomas T. Lewis et al. "Book Reviews". Teaching History: A Journal of Methods 12, n. 2 (5 maggio 1987): 28–47. http://dx.doi.org/10.33043/th.12.2.28-47.
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David K. Dunaway and Willa K. Baum, eds. Oral History: An Interdisciplinary Anthology. Nashville: American Assocation for State and Local History, 1984. Pp. xxiii, 436. Paper, $17.95 ($16.15 to AASLH members); cloth $29.50 ($26.95 to AASLH members). Review by Jacob L. Susskind of The Pennsylvania State University at Harrisburg. Salo W. Baron. The Contemporary Relevance of History: A Study in Approaches and Methods. New York: Columbia University Press, 1986. Pp. viii, 158. Cloth, $30.00; Stephen Vaughn, ed. The Vital Past: Writings on the Uses of History. Athens: The University of Georgia Press, 1985. Pp. 406. Paper, $12.95. Review by Michael T. Isenberg of the United States Naval Academy. Howard Budin, Diana S. Kendall and James Lengel. Using Computers in the Social Studies. New York and London: Teachers College Press, 1986. Pp. vii, 118. Paper, $11.95. Review by Francis P. Lynch of Central Connecticut State University. David F. Noble. Forces of Production: A Social History of Industrial Automation. New York and Oxford: Oxford University Press, 1984. Pp. xviii, 409. Paper, $8.95. Review by Donn C. Neal of the Society of American Archivists. Alan L. Lockwood and David E. Harris. Reasoning with Democratic Values: Ethical Problems in United States History. New York and London: Teachers College Press, 1985. Volume 1: Pp. vii, 206. Paper, $8.95. Volume 2: Pp. vii, 319. Paper, $11.95. Instructor's Manual: Pp. 167. Paper, $11.95. Review by Robert W. Sellen of Georgia State University. James Atkins Shackford. David Crocketts: The Man and the Legend. Chapel Hill: The University of North Carolina Press, 1986. Pp. xxv, 338. Paper, $10.95. Review by George W. Geib of Butler University. John R. Wunder, ed. At Home on the Range: Essays on the History of Western Social and Domestic Life. Westport, Connecticut: Greenwood Press, 1985. Pp. xiii, 213. Cloth, $29.95. Review by Richard N. Ellis of Fort Lewis College. Sylvia R. Frey and Marian J. Morton, eds. New World, New Roles: A Documentary History of Women in Pre-Industrial America. New York, Westport, Connecticut, and London: Greenwood Press, 1986. Pp. ix, 246. Cloth, $35.00. Review by Barbara J. Steinson of DePauw University. Elizabeth Roberts. A Woman's Place: An Oral History of Working-Class Women, 1890-1940. New York: Basil Blackwell, 1985. Pp. vii, 246. Paper, $12.95. Review by Thomas T. Lewis of Mount Senario College. Steven Ozment. When Fathers Ruled: Family Life in Reformation Europe. Cambridge, Massachusetts, and London: Harvard University Press, 1983. Pp. viii, 283. Cloth, $17.50; Paper, $7.50. Review by Sanford Gutman of State University of New York, College at Cortland. Geoffrey Best. War and Society in Revolutionary Europe, 1770-1870. New York: Oxford University Press, 1986. Pp. 336. Paper, $9.95; Brian Bond. War and Society in Europe, 1870-1970. New York: Oxford University Press, 1986. Pp. 256. Paper, $9.95. Review by Bullitt Lowry of North Texas State University. Edward Norman. Roman Catholicism in England: From the Elizabethan Settlement to the Second Vatican Council. Oxford and New York: Oxford University Press, 1986. Pp. 138. Paper, $8.95; Karl F. Morrison, ed. The Church in the Roman Empire. Chicago and London: University of Chicago Press, 1986. Pp. viii, 248. Cloth, $20.00; Paper, $7.95. Review by Raymond J. Jirran of Thomas Nelson Community College. Keith Robbins. The First World War. New York and Oxford: Oxford University Press, 1984. Pp. 186. Paper, $6.95; J. M. Winter. The Great War and the British People. Cambridge: Harvard University Press, 1986. Pp. xiv, 360. Cloth, $25.00. Review by Roger D. Tate of Somerset Community College. Gerhardt Hoffmeister and Frederic C. Tubach. Germany: 2000 Years-- Volume III, From the Nazi Era to the Present. New York: The Ungar Publishing Co., 1986. Pp. ix, 279. Cloth, $24.50. Review by Abraham D. Kriegel of Memphis State University. Judith M. Brown. Modern India: The Origins of an Asian Democracy. Oxford and New York: Oxford University Press, 1985. Pp. xvi, 429. Cloth, $29.95; Paper, $12.95. Review by Steven A. Leibo of Russell Sage College.
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Verhoeven, Tim. "Nicholas P. Miller: The Religious Roots of the First Amendment: Dissenting Protestants and the Separation of Church and State. New York: Oxford University Press, 2012; pp. 172." Journal of Religious History 37, n. 2 (giugno 2013): 301–2. http://dx.doi.org/10.1111/1467-9809.12043.
Testo completoTesi sul tema "New York (State). First Congregational Church"
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Descoteaux, William R. "First Fundamentalist Baptist School : a sociological inquiry". Virtual Press, 1989. http://liblink.bsu.edu/uhtbin/catkey/720154.
Testo completoAbstract (sommario):
This research describes the social structure of a fundamentalist Baptist Christian School, labeled as First Fundamentalist Baptist School (FFBS). The case study is based on field research extending from August, 1985 through June, 1987. The methodology consisted primarily of qualitative measures: non-participant observation, semi-structured and informal interviews, thematic analysis and historical research. Additionally a brief quantitative survey was given. The methodology's components produce "thick description."The findings place First Fundamentalist Baptist Church (FFBC), the organization which operates the school, in the context of American Protestant fundamentalism. The church and school are shown as representing a separatist fundamentalist category. Discussion of the development of Christian schools in the United States, since the mid-1960's, along with the causes prompting the movement and the specific founding of FFBS embody chapter two. The thematic analysis of FFBS's fundamentalist curricula, based on an inerrant Bible as the pervasive controlling integrator, is the topic of chapter three. Chapter four examines the organization's relationship with the larger society: other churches, public educational authorities, the state and the larger world. Social control mechanisms functioning to reinforce the group's unique subcultural identity are detailed in the fifth chapter.The theoretical premises proposed to explain the FFBS are: 1) fundamentalism is an enduring conservative movement in reaction to modernity; 2) the FFBS-FFBC community is representative of a countercultural subculture; and 3) FFBS is a component of FFBC's sect-like orientation.Fundamentalism, once 'thought doomed to extinction as a result of the forces of modernity, remains a vital movement. Evidence of the movement's strength includes the presence of a conservatively estimated four million fundamentalists, political activism, tele-evangelism and the rise of Christian schools. Modernity, rather than extinguishing fundamentalism, has evoked strong reactions reinforcing the movement. FFBS is a component of these reactions.Department of History
Libri sul tema "New York (State). First Congregational Church"
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First Congregational Church: Java Village, New York. Java Village: First Congregational Church, 1988.
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Grass, Tim. Restorationists and New Movements. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0007.
Testo completoAbstract (sommario):
Presbyterians and Congregationalists arrived in colonial America as Dissenters; however, they soon exercised a religious and cultural dominance that extended well into the first half of the nineteenth century. The multi-faceted Second Great Awakening led within the Reformed camp by the Presbyterian James McGready in Kentucky, a host of New Divinity ministers in New England, and Congregationalist Charles Finney in New York energized Christians to improve society (Congregational and Presbyterian women were crucial to the three most important reform movements of the nineteenth century—antislavery, temperance, and missions) and extend the evangelical message around the world. Although outnumbered by other Protestant denominations by mid-century, Presbyterians and Congregationalists nevertheless expanded geographically, increased in absolute numbers, spread the Gospel at home and abroad, created enduring institutions, and continued to dominate formal religious thought. The overall trajectory of nineteenth-century Presbyterianism and Congregationalism in the United States is one that tracks from convergence to divergence, from cooperative endeavours and mutual interests in the first half the nineteenth century to an increasingly self-conscious denominational awareness that became firmly established in both denominations by the 1850s. With regional distribution of Congregationalists in the North and Presbyterians in the mid-Atlantic region and South, the Civil War intensified their differences (and also divided Presbyterians into antislavery northern and pro-slavery southern parties). By the post-Civil War period these denominations had for the most part gone their separate ways. However, apart from the southern Presbyterians, who remained consciously committed to conservatism, they faced a similar host of social and intellectual challenges, including higher criticism of the Bible and Darwinian evolutionary theory, to which they responded in varying ways. In general, Presbyterians maintained a conservative theological posture whereas Congregationalists accommodated to the challenges of modernity. At the turn of the century Congregationalists and Presbyterians continued to influence sectors of American life but their days of cultural hegemony were long past. In contrast to the nineteenth-century history of Presbyterian and Congregational churches in the United States, the Canadian story witnessed divergence evolving towards convergence and self-conscious denominationalism to ecclesiastical cooperation. During the very years when American Presbyterians were fragmenting over first theology, then slavery, and finally sectional conflict, political leaders in all regions of Canada entered negotiations aimed at establishing the Dominion of Canada, which were finalized in 1867. The new Dominion enjoyed the strong support of leading Canadian Presbyterians who saw in political confederation a model for uniting the many Presbyterian churches that Scotland’s fractious history had bequeathed to British North America. In 1875, the four largest Presbyterian denominations joined together as the Presbyterian Church in Canada. The unifying and mediating instincts of nineteenth-century Canadian Presbyterianism contributed to forces that in 1925 led two-thirds of Canadian Presbyterians (and almost 90 per cent of their ministers) into the United Church, Canada’s grand experiment in institutional ecumenism. By the end of the nineteenth century, Congregationalism had only a slight presence, whereas Presbyterians, by contrast, became increasingly more important until they stood at the centre of Canada’s Protestant history.
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History of the First One Hundred Years of the First Congregational Church, Norwich, New York, 1814-1914. Creative Media Partners, LLC, 2021.
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Harper, Steven C. First Vision: Memory and Mormon Origins. Oxford University Press, 2019.
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A pillar of light: The history and message of the first vision. American Fork, Utah: Covenant Communications, 2009.
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Johnson-Weiner, Karen. The Future of New York’s Amish. Cornell University Press, 2018. http://dx.doi.org/10.7591/cornell/9781501707605.003.0010.
Testo completoAbstract (sommario):
This chapter reviews the U.S. Supreme Court's decision in Wisconsin v. Yoder et al. and argues that it not only empowered Amish communities, but also encouraged Amish diversity by making it easier for them to operate their own one-room schoolhouses. As Ordnungs have changed, permitting a greater range of occupations, so too have the behaviors that characterize Amish life. And as Amish communities become more diverse, they will challenge secular authority in different ways. This is certainly true in New York State, where nearly two centuries after the first Amish arrived, New York Amish church communities continue to grow in both size and number. However, there is reason to believe that the State's Amish population will not continue to expand, challenging both Amish and non-Amish residents to accept new neighbors who look and act differently.
Capitoli di libri sul tema "New York (State). First Congregational Church"
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"A Baptist Constitution". In New York's Burned-over District, a cura di Spencer W. McBride e Jennifer Hull Dorsey, 166–69. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501770531.003.0021.
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This chapter talks about the Baptist population that grew rapidly throughout the United States during the first half of the nineteenth century. It considers the 93,855 Baptists in New York as the largest population than in any other state as they accounted for nearly 4 percent of the population. It also mentions the several Baptists in and around Prattsburg, New York in April 1823 that broke away from the Baptist congregation in the nearby town of Wheeler and formed a new religious society. The chapter cites a New York statute that required the drafting and adopting of a constitution, which is part of the legal incorporation process for a church or religious society. It features the constitution created by the Baptists of Prattsburg.
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Kammen, Michael. "Sects and The State In a Secular Society". In Colonial New York, 216–41. Oxford University PressNew York, NY, 1996. http://dx.doi.org/10.1093/oso/9780195107791.003.0009.
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Abstract The spiritual life of eighteenth-century New York underwent permutations that reveal a great deal about. social change in an ever more secularized society. The causes and consequences of those changes are to be found in the interaction among sectarianism, the state, and the inevitability of accommodation in an unusually heterogeneous province. Regardless of which . denomination is examined, the story is roughly the same: slow growth, insufficient clergy, inadequate funds, conflicts with the governor and Assembly, theological conservatism, internal schism over. pietism, fluidity across congregational lines, and, ultimately, the emergence of toleration and a kind of ecumenical “civil religion.” These themes recur among problems of church and state, attempts to spread the gospel through missionary work, controversies pitting formalists against evangelicals, and tendencies toward “americanization” among the Dutch Reformed, French Protestant, Jewish, and Lutheran denominations.
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Villani, Stefano. "The Book of Common Prayer for Immigrants in London and the United States". In Making Italy Anglican, 156–60. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197587737.003.0011.
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This chapter reconstructs both the use of the Italian version of the Anglican liturgy in the short-lived nineteenth-century Italian congregations established in England to serve the growing number of Italian immigrants and the history of the Italian translations of the Book of Common Prayer of the Episcopal Church of the United States of America. In 1874 and in 1876 the Italian Costantino Stauder published a partial Italian version of the American Prayer Book for the first Italian-speaking Episcopal congregation in New York. The first complete Italian edition was published in Philadelphia in 1904 by Michele Zara, minister of the Italian Episcopal Church of the Emmanuello of that city. His successor, Tommaso Edmondo della Cioppa, published in 1922 a bilingual selection of the Book of Common Prayer.
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Bushman, Claudia Lauper, e Richard Lyman Bushman. "Joseph Smith’s First Visions, 1820–30". In Building The Kingdom, 1–13. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195150223.003.0001.
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Abstract Mormonism, one of the world’s fastest growing Christian religions, doubles its membership about every 15 years. The Church of Jesus Christ of Latter-day Saints (the formal name of the Mormon church) now claims more than 10 million members, more than half of whom are outside the United States. Within a decade after its organization in New York State in 1830 the church had more than twenty thousand adherents, and it has grown rapidly ever since.
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Harper, Steven C. "Introduction". In First Vision, 1–6. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199329472.003.0001.
Testo completoAbstract (sommario):
Joseph Smith (1805–44), founder of The Church of Jesus Christ of Latter-day Saints, or Mormonism, remembered that his first audible prayer, uttered in the woods near his parents’ home in western New York State, resulted in a vision of heavenly beings who forgave him and told him Christianity had gone astray. Scholars debate the multiple memories Smith recorded of this event, arguing about which is accurate. Latter-day Saints, meanwhile, have just begun, historically speaking, to awaken to the fact that there are multiple memories and to wrestle with the implications. Until now, no one has brought memory studies to bear on the origins of the church. This book is the first to trace the history of Joseph Smith’s memories.
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Sanders, Cheryl J. "Refuge and Reconciliation in a Holiness Congregation". In Saints In Exile, 35–48. Oxford University PressNew York, NY, 1996. http://dx.doi.org/10.1093/oso/9780195098433.003.0003.
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Abstract The story of a modern urban Holiness congregation is presented here to serve two purposes. First, the overview of a local church whose congregational history spans the greater part of the twentieth century should help to corroborate at least a few of the general insights and issues presented in this study as characteristic of the exilic motif in African American religious life. Second, this account illustrates some of the practical concerns and challenges engaged by pastors of Holiness-Pentecostal people whose worship and work is informed by the call to be saints–“in the world, but not of it.” The Third Street Church of God had its earliest origins in the Christian witness of a family who migrated to Washington, D.C., from Charlotte, North Carolina, during the first decade of the twentieth century: Sister Minnie Lee Duffy; her brother, Elder James E. Lee; her sister, Sister Viola Lee Cyrus; her mother, Sister Cherry Lites Lee Johnson; and her aunt and uncle Brother and Sister Doc Lites. This first Church of God mission in the nation’s capital was established in 1910 in a small room in the home of Sister Cherry Lites Lee Johnson on Six and One-Half Street, Southwest. They held church in their home and invited ministers passing through Washington to speak to their small but growing congregation. On one such occasion, Elder Charles T. Benjamin, a traveling evangelist based in New York, was invited to return and subsequently became the shepherd of that small flock.
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Balbier, Uta A. "Reviving Religion". In Altar Call in Europe, 15–43. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197502259.003.0002.
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This book uses Graham’s crusades in London, Berlin, and New York as a prism through which to explore the powerful dynamics of the transatlantic revival of the 1950s. It was a movement that affected political discourses, theological debates, and ordinary faith, and witnessed a tremendous exchange of ideas and issues, hopes and fears, people and practices. It produced intense national debates about the future of faith under the threat of secularization. It was shaped by transnational ideological frameworks such as the Cold War and consumerism, and it strengthened the international awareness of German, British, and American Christians within and beyond the evangelical community. These were the dynamics, changes, and processes that came together during Graham’s altar call in Europe. This first chapter embeds Billy Graham’s revival meetings in the religious landscapes of the United States, the United Kingdom, and Germany in the 1950s, a time characterized by secularization fears and hopes for a religious revival. It introduces the planning process behind Graham’s revival meetings, which was marked by lively transnational exchanges between American, British, and German organizers. In the wake of World War II, the so-called crusades provided a focus for contemporary debates among church officials, theologians, and ordinary Christians about faith, politics and society, and a possible modernization of religious life. The chapter shows how the endorsement and criticism developing around Graham split congregations and denominations, meanwhile allowing an ecumenical community of Graham supporters to emerge. Graham’s revival style challenged the evangelical communities in particular to embrace a more worldly faith.
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Wood, Gordon S. "Religion And The American Revolution". In New Directions In American Religious History, 173–205. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195104134.003.0007.
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Abstract The Relation Of Religion to the American Revolution has always been a problem. We sense that there should be a relationship, but we are not at all clear what it is or even ought to be. Although the eighteenth century was still a deeply religious age, at first glance the Revolution does not seem to have much to do with religion. To be sure, there was a good deal of talk about the people’s inalienable right to worship God according to the dictates of their conscience or about the separation of church and state. But these liberal and enlightened beliefs, culminating in the First Amendment to the Constitution, seem to emphasize less the significance of religion than its subordination to politics and other more important matters. As the new 1777 state constitution of New York put it, the Revolution was very much designed to end the “spiritual oppression and intolerance wherewith the bigotry and ambition of weak and wicked priests” had “scourged mankind.” If truth be told, most of the Founding Fathers, enlightened men in an enlightened age, were not all that enthusiastic about religion, certainly not about religious enthusiasm.
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Blumin, Stuart M., e Glenn C. Altschuler. "The City of Brooklyn". In The Rise and Fall of Protestant Brooklyn, 25–62. Cornell University Press, 2022. http://dx.doi.org/10.7591/cornell/9781501765513.003.0003.
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This chapter begins with a civic procession and church ceremony in celebration of the incorporation of the City of Brooklyn that was held on April 24, 1834. It highlights the symbolism of the procession itself, which left from Brooklyn's oldest church and moved toward the city's powerful new center of Yankee Protestantism. It also talks about Alden Spooner, one of the Pilgrim Fathers, who predicted that the new city charter would distinguish Brooklyn from the many villages that dot New York state. The chapter recounts 1825, when local citizens first assembled to petition for a city charter and Brooklyn was already the third largest locality in the state. The chapter points out how Brooklyn suffered from a weak civic culture, which was born of an excessive preoccupation with individual speculations and many commuters' identification with the big city across the river.
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A.Diouf, Sylviane. "Between Two Worlds". In Dreams of Africa in Alabama, 182–206. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195311044.003.00010.
Testo completoAbstract (sommario):
Abstract As The Last Decade of the nineteenth century opened, King Glèlè died after a reign of more than forty years. Wherever they were, in Mobile, Havana, or Rio, the people he had sold away would have rejoiced had they known. Some of the deportees to Brazil had been freed only a year before in 1888. The men and women of African Town who had been taken from his barracoon in Ouidah were now in their forties and fifties, parents and grandparents of two generations who had never feared the king and the soldiers of Dahomey. To these young men and women, the most concrete expression of their parents’ ordeal was the face of an old white man down the road. After retiring from the river because the Negroes had become uppity, Timothy Meaher spent his time running the Bay City Lumber Company and the Mobile Steam Brick Works with his brothers and his sons, James and Augustine. They were still powerful and, as years went by, the family became even wealthier. But the brothers were getting old. Burns, the youngest, was the first to die, in 1880. James followed in February 1885. At seventy-four, he was hailed as one of the oldest steamboat men in the state. One of his pallbearers was none other than William Foster. About a year later Timothy developed paralysis and became housebound.On March 3, 1892, the Catholic priest of St. Francis Xavier Church near Three Mile Creek was summoned to his side. The father gave him the last sacraments, and the captain passed away. It was a peaceful death of old age, at eighty. Timothy Meaher’s passing made the news not only in Mobile, but as far away as New York.
Rapporti di organizzazioni sul tema "New York (State). First Congregational Church"
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Schwartz, William Alexander. The Rise of the Far Right and the Domestication of the War on Terror. Goethe-Universität, Institut für Humangeographie, marzo 2022. http://dx.doi.org/10.21248/gups.62762.
Testo completoAbstract (sommario):
Today in the United States, the notion that ‘the rise of the far right’ poses the greatest threat to democratic values, and by extension, to the nation itself, has slowly entered into common sense. The antecedent of this development is the object of our study. Explored through the prism of what we refer to as the domestication of the War on Terror, this publication adopts and updates the theoretical approach first forwarded in Policing the Crisis: Mugging, the State, the Law and Order (Hall et al. 1978). Drawing on this seminal work, a sequence of three disparate media events are explored as they unfold in the United States in mid-2015: the rise of the Trump campaign; the release of an op-ed in The New York Times warning of a rise in right-wing extremsim; and a mass shooting at a historic African American church in Charleston, South Carolina. By the end of 2015, as these disparate events converge into what we call the public face of the rise of the far right phenomenon, we subsequently turn our attention to its origins in policing and the law in the wake of the global War on Terror and the Great Recession. It is only from there, that we turn our attention to the poltical class struggle as expressed in the rise of 'populism' on the one hand, and the domestication of the War on Terror on the other, and in doing so, attempt to situate the role of the rise of the far right phenomenon within it.