Books: 'Established churches'

1

Johannes, Koffeman Leendert, and Witte H, eds. Of all times and of all places: Protestants and Catholics on the church local and universal. Meinema, 2001.

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2

Huntington, William Reed. A national church. Scribner, 1989.

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3

Rudolf, Möckel, and Nestvogel Wolfgang, eds. Volkskirche am Abgrund?: Eine Dokumentation über evangelikale Pfarrer und die bibeltreuen Christen in der Volkskirche. Hänssler, 1996.

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4

Andreassen, Jens Edvin. Konge, rikskirke og lokalmenighet: Om kongens forfatningsrettslige stilling innenfor Den norske kirke, særlig i konfesjonelle og rituelle spørsmål. Universitetsforlaget, 1989.

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5

Eschmann, Holger. Freikirche - Landeskirche: Historische Alternative - gemeinsame Zukunft? Neukirchener Verlag, 2008.

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6

Reuver, Marc. Requiem for Constantine: A vision of the future of church and state in the West. Kok, 1996.

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7

Renken, John Anthony. Particular churches and the authority established in them: Commentary on canons 368-430. Faculty of Canon Law, Saint Paul University, 2011.

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8

Hobson, Theo. Against establishment: An Anglican polemic. Darton Longman & Todd, 2003.

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9

Burgess, John. The Articles of the European Convention on Human Rights and their effects upon the established churches of the United Kingdom. [John Burgess Publications], 2008.

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10

D, Waldron John, and Salvation Army. Literary Dept., eds. The Salvation Army and the churches: An anthology of selected articles by Salvationist authors, past and present, on the relationship of the Salvation Army to the established Christian churches. Salvation Army Literary Dept., 1986.

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11

Alan, Brownstein, ed. The establishment of religion clause: The First Amendment : its constitutional history and the contemporary debate. Prometheus Books, 2007.

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12

United States. Congress. Commission on Security and Cooperation in Europe. Religious liberty in the OSCE: Present and future and religious liberty : the state church and minority faiths : briefings for the Commission on Security and Cooperation in Europe. Commission on Security and Cooperation in Europe, 1996.

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13

H, Carr Florence, Presbyterian Church (U.S.A.). Presbytery of the Twin Cities Area., and Presbyterian Church (U.S.A.). Presbytery of the Twin Cities Area. History Committee., eds. Monuments, markers, and memories: Missions and churches established within the bounds of the Twin Cities Area Presbytery in Minnesota Territory, 1820-1858 : a bicentennial project. The Presbytery, 1989.

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14

Bosca, Roberto. La Iglesia nacional peronista: Factor religioso y poder político. Editorial Sudamericana, 1997.

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15

Oxford Presbyterian Church (Oxford, N.C.). Oxford Presbyterian Church: 175th anniversary, established 1818-1993. Oxford Presbyterian Church, 1993.

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16

Church and state in Western society: Established church, cooperation, and separation. Ashgate, 2011.

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17

Kemp, Marguerite. Zion Memorial United Church of Christ [established 1820], a church history. s.n.], 1990.

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18

1961-, Lawless Charles E., ed. Eating the elephant: Leading the established church to growth. Pinnacle Publishers, 2003.

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19

Bethel Primitive Baptist Church (Union County, Ark.), ed. Bethel Primitive Baptist Church Cemetery, Union County, Arkansas: Established 1842. Bethel Primitive Baptist Church, 1990.

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20

O, Salu Akin, and First African Church Mission. Centenary Celebration Committee., eds. History of the First African Church Mission (Inc.) established 1891. Centenary Celebration Committee, 1991.

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21

Cooley, Pearl Tippit. Welcome Church of God: Established 1897 by Rev. R.H. Owens. P.T. Cooley, 1997.

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22

Church, Bridge Street. A short history of Bridge Street Church: The United Church of Canada established 1815. the Church, 1990.

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23

1956-, Ford Alan, McGuire J. I, and Milne Kenneth, eds. As by law established: The Church of Ireland since the Reformation. Lilliput Press, 1995.

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24

1932-, Zavin Shirley, ed. Rossville A.M.E. Zion Church Cemetery, Crabtree Avenue, Staten Island: Established 1852. Landmarks Preservation Commission, 1985.

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25

Clark, Marilyn Lipscomb. On McIntosh Trail: A history of Antioch Baptist Church, established 1840. M.L. Clark, 1992.

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26

(Editor), Kuruvilla Pandikattu, and Rosario Rocha (Editor), eds. Bend Without Fear. ISPCK (Indian Society for Promoting Christian Know, 2006.

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27

Aston, Nigel. The Established Church. Edited by William Doyle. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199291205.013.0017.

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Ancien Régime Europe had an ineradicably Christian character that was publicly embodied and expressed in its established churches. It was and remained a divided continent confessionally after the Peace of Westphalia (1648) with the churches of the Reformation established (sometimes precariously) in Scandinavia, Britain, Switzerland, much of Germany, and parts of eastern Europe; Roman Catholicism predominated elsewhere except within Russia and inside the Ottoman Empire where various forms of Orthodoxy were the primary form of Christian expression. Irrespective of confessional variations, every European state c .1700 exhibited and upheld an established church, at once a fundamental component and final sanction of its institutional life. The concept of establishment found different legal expression from state to state, from a kingdom the size of France to the tiny principalities of Protestant Germany and the Swiss cantons, and it was not necessarily the confession of the majority population, as the instances of early modern Ireland and Bohemia indicate.

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28

Brown, Stewart J. The Established Churches, Church Growth, and Secularization in Imperial Britain, c.1830–1930. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198798071.003.0002.

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This chapter considers the question of whether church establishments, representing the alliance of church and state, contributed to church decline. It does so through a study of the established Church of England and the established Church of Scotland during the nineteenth and early twentieth centuries. The chapter argues that these churches experienced a remarkable resurgence in the decades after 1830—the period representing the height of British world influence—building thousands of new churches, conducting a vibrant home and overseas mission, educating much of the British youth, mobilizing lay support, and raising significant financial donations to supplement their historic tithes and endowments. The motivation behind this growth was largely a sense of Christian responsibility for the higher interests of the British peoples and Empire. Although this revival of the established churches waned after about 1900, there is no evidence that established religion was a cause of church decline in Britain.

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29

A national church. Scribner, 1990.

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30

Ellas, John W. Small Groups & Established Churches: Challenge and Hope for the Future. Center for Church Growth, 2005.

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31

Approved By God: A Case for Modern Disestablishment. Adorn Books, 2004.

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32

Bontemps, Arna. And Churches. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037696.003.0025.

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This chapter examines the storefront churches and “cults” of Illinois in the early decades of the twentieth century. Before the Negroes' mass exodus to Illinois and Chicago, migrants settling in the state had selected one or another among the orthodox faiths and had been absorbed quietly. However, the dramatic influx about the middle of the second decade of the twentieth century gave rise to a number of “storefront” churches. Several new standard churches were born during the Great Migration, including Monumental Baptist Church, Liberty Baptist Church, and Progressive Baptist Church. In addition, during the period from the start of World War I, churches of a number of other established faiths were added to the orthodox list. Furthermore, the independent churches multiplied in the latter years of the nearly three decades since 1914. This chapter considers the appeal of storefronts to common people and their undeclared religious war with standard churches, along with the emergence of the spiritualist churches as well as other churches that were regarded as cults in Illinois.

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33

Barna, George. Turnaround Churches: How to Overcome Barriers to Growth and Bring New Life to an Established Church. Regal Books, 1993.

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34

Drummond, Andrew Landale. German Protestantism since Luther. Wipf & Stock Publishers, 2015.

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35

Turn-Around Churches: How to Overcome Barriers to Growth and Bring New Life to an Established Church. Regal Books, 1993.

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36

Hobson, Theo. Against Establishment: An Anglican Polemic. Darton Longman and Todd, 2004.

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37

Freikirche - Landeskirche: Historische Alternative - gemeinsame Zukunft? Neukirchener Verlag, 2008.

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38

The law of creeds in Scotland: A treatise on the legal relation of churches in Scotland established and not established, to their doctrinal confessions. W. Blackwood, 1990.

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39

Kay, William K., and Stephen J. Hunt. Pentecostal Churches and Homosexuality. Edited by Adrian Thatcher. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199664153.013.39.

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Historically, the majority of Pentecostal churches stem from holiness and revivalistic streams of Christianity, while neo-Pentecostal churches are often indigenous plantings that broke away from congregations established by earlier Protestant mission. Given their stress on religious experience and their belief in the indwelling power of the Holy Spirit, Pentecostal churches have always stressed individual holiness, and this holiness is understood in terms of abstinence from drugs, alcohol, gambling, immodest dress, and sexual immorality as traditionally defined. This chapter describes adjustments and initiatives that indicate how new norms may emerge. The issue is essentially concerned with the interpretation of Scripture and variations in church government. Where these interpretations align with an LBGT-friendly hermeneutic, LBGT-friendly Pentecostal churches will and have emerged. Such changes tend to occur in new or split-off groups rather than in traditional Pentecostal denominations, especially when denominations are governed by large ministerial conferences where decisions are by secret ballot.

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40

Sommar, Mary E. The Slaves of the Churches. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190073268.001.0001.

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This is the story of how the church sought to establish norms for slave ownership on the part of ecclesiastical institutions and personnel and for others’ behavior toward such slaves. The story begins in the New Testament era, when the earliest Christian norms were established, and continues through the late Roman Empire, the Germanic kingdoms, and the Carolingian Empire, to the thirteenth-century establishment of a body of ecclesiastical regulations (canon law) that would persist into the twentieth century. Chronicles, letters, and other documents from each of the various historical periods, along with an analysis of the various policies and statutes, provide insight into the situations of these unfree ecclesiastical dependents. The book stops in the thirteenth century, which was a time of great changes, not only in the history of the legal profession, but also in the history of slavery as Europeans began to reach out into the Atlantic. Although this book is a serious scholarly monograph about the history of church law, it has been written in such a way that no specialist knowledge is required of the reader, whether a scholar in another field or a general reader interested in church history or the history of slavery. Historical background is provided, and there is a short Latin lexicon.

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41

Crawford, J. R. No Way Satan! Not Our Churches! Not Our Families! Not Our America!: The Church As Established by Jesus Christ - Re-Visited. Independently Published, 2019.

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42

Moxnes, Halvor. The Nation and Nationalism. Edited by Joel D. S. Rasmussen, Judith Wolfe, and Johannes Zachhuber. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198718406.013.20.

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This chapter discusses the relations between Christianity and nation in three different state constructions: the unification of smaller states into a nation state, older states already with a central government, and nation states that were established by peoples breaking away from empires. It emphasizes new forms of sources for nationalism such as: the Lives of Jesus studies that portrayed Jesus as a model for democratic nationalism or for national character; the use of conservative nationalism to establish the German Empire in 1871; the Anglican Church’s attempts in England to give the Church an inclusive, national character; Roman Catholic ultramontanism, which emphasized the centralized rule of the Church from Rome; the Balkan political independence movement which led to the establishment of independent Orthodox churches; and finally, the ‘mainline’ Protestant churches which influenced the formation of an American national identity.

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43

Church-state constitutional issues: Making sense of the establishment clause. Greenwood Press, 1991.

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44

Church-Of-Englandism and Its Catechism Examined: Preceded by Strictures on the Exclusionary System As Pursued in the National Society's Schools, Interspersed with Parallel Views of the English and Scottish Established and Non-Established Churches and Conc. Creative Media Partners, LLC, 2023.

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45

Gunn, T. Jeremy. Standard for Repair: The Establishment Clause, Equality, and Natural Rights. Taylor & Francis Group, 2023.

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46

Gunn, T. Jeremy. Standard for Repair: The Establishment Clause, Equality, and Natural Rights. Taylor & Francis Group, 2023.

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47

Gunn, T. Jeremy. Standard for Repair: The Establishment Clause, Equality, and Natural Rights. Taylor & Francis Group, 2016.

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48

Jones, Errol D. Latinos and the Churches in Idaho, 1950–2000. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037665.003.0004.

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This chapter examines the relationship between people of Mexican/Latin American descent and Idaho's established churches from the 1950s. A politically conservative state with an economy dominated by agriculture, mining, and forestry into the 1980s, Idaho attracted large numbers of Latino migrants who worked mainly in agriculture. Beginning in the 1950s, a progressive movement developed within the mainstream Protestant churches and the Catholic Diocese of Boise to reach out to migrants in an effort to mitigate their harsh conditions and welcome them into their churches. Supported by the National Council of Churches and the American Conference of Catholic Bishops, Idaho's religious leaders became catalysts of reform in the agricultural industry in the state and become brokers for the needs of migrants and those who sought to abandon migrant life and settle permanently in Idaho. With the growth of the mostly Catholic Latino population, the Boise diocese, despite some resistance, was compelled to change to accommodate their culture and to champion the need for social and economic reform.

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49

Marsden, George M. The Soul of the American University: From Protestant Establishment to Established Nonbelief. Replica Books, 2001.

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50

Marsden, George M. The Soul of the American University: From Protestant Establishment to Established Nonbelief. Oxford University Press, USA, 1996.

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Books on the topic 'Established churches'

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