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Books on the topic 'Evangelical Church. Illinois Conference'

Author: Grafiati
Published: 4 June 2021
Last updated: 3 February 2022

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1

Evangelical Congregational Church. National Conference. National conference journal: Evangelical Congregational Church. Myerstown, PA]: Evangelical Congregational Church Center, 2003.

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2

Miles, Richard D. Church directory: Eastern Conference of the Evangelical Congregational Church. Myerstown, PA: Evangelical Congregational Church, 1989.

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3

Church, Evangelical Congregational. National Conference pictorial directory 2003. [Myerstown, PA]: Evangelical Congregational Church ; produced by Olan Mills, 2004.

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4

Evangelical Congregational Church. National Conference. 2006 National conference. Myerstown, PA: Evangelical Congregational Church, 2006.

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5

Foss, Carolyn Cromeenes. Massac County, Illinois, Zion's Evangelical Church records, 1854-1927 and cemetery. [Illinois?]: C.C. Foss & J.F. Lee, 1993.

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6

History of the Illinois Conference, United Church of Christ. Chicago, Ill: Exploration Press, 1990.

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7

Rice, Phillip A. Oakdale Church record: Berrysburg Circuit, East Pennsylvania Conference, Evangelical Association, 1863-1968. Apollo, PA: Closson Press, 1992.

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8

The Synodical Conference: Ecumenical endeavor. Milwaukee, Wis: Northwestern Pub. House, 2000.

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9

Ohms, Edward F. A grain of mustard see: A history of the Atlantic Conference of the Evangelical Association (Church). Rutland, VT: Academy Books for the Author, 1985.

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10

The golden years: The Mennonite Kleine Gemeinde in Russia, 1812-1849. Steinbach, Man: D.F.P. Publications, 1985.

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11

Oklepek, Deanna. Sts. Peter and Paul Evangelical Lutheran Church, Riverside, Illinois: Together in worship, 100 years, 1901-2001. Westmont, Ill: [s.n.], 2001.

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12

Anderson, Christine A. The struggle for unity and justice: Celebrating 75 years of the Illinois Conference of Churches, 1930-2005. Springfield, Ill: Rudin Printing Co., Inc., 2005.

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13

Visible unity and the ministry of oversight: The Second Theological Conference held under the Meissen Agreement between the Church of England and the Evangelical Church in Germany. London: Church House, 1997.

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14

Blackburn, Philip. Altars and altar calls: A Catholic evangelical in the circuit ministry : a paper read at the Methodist Sacramental Fellowship public meeting during the Methodist Conference of 1987 at Portsmouth. [S.l: Methodist Sacramental Fellowship?], 1987.

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15

International Conference on Christian-Muslim Mutual Relations (3rd 1997 Miango, Nigeria). The Third International Conference on Christian-Muslim Mutual Relations: Report and papers of a conference initiated by the Lutheran Church of Christ in Nigeria and sponsored by the Evangelical Lutheran Church in America : held in Miango, Plateau State, Nigeria, 18-23 August 1997. [Nigeria: s.n., 1997.

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16

International Conference on Christian-Muslim Mutual Relations (3rd 1997 Miango, Nigeria). The Third International Conference on Christian-Muslim Mutual Relations: Report and papers of a conference initiated by the Lutheran Church of Christ in Nigeria and sponsored by the Evangelical Lutheran Church in America : held in Miango, Plateau State, Nigeria, 18-23 August 1997. [Nigeria: s.n., 1997.

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17

A tale of two synods: Events that led to the split between Wisconsin and Missouri. Milwaukee, Wis: Northwestern Pub. House, 2003.

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18

Continuity & change among Canadian Mennonite Brethren. Waterloo, Ont., Canada: Wilfrid Laurier University Press, 1987.

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19

Klersy, Robert. Church planting in the Eastern Conference of the Evangelical Congregational Church. 1989.

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20

Shields, Jim. Evangelical Congregational Church Eastern Conference: Twenty-five year growth study. 1989.

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21

Immanuel God with us: 150th anniversary, 1862-2012, Immanuel Evangelical Lutheran Church, East Dundee, Illinois. Virginia Beach, VA: Donning Co. Publishers, 2012.

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22

Notes of a conference between two missionaries of the Reformed Evangelical Church and four Roman Catholic priests. [Quebec?: s.n.], 1985.

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23

Visable Unity and the Trinity of Oversight: The Second Theological Conference Held Under the Meissen Agreement Between the Church of England and the Evangelical Church in Germany. Church House Publishing, 1997.

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24

Harrison, Douglas. Epilogue. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252036972.003.0007.

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This concluding chapter contains reflections on scholarly investigations into religion and American culture, arguing that southern gospel as a field of religious thought, action, and feeling asks us to reimagine the concept of “organized religion” as a phenomenon—in this case, a popular music culture—that exists alongside, within, and beyond the church. It envisions a relational dynamic in which evangelical habits of mind and feeling and the expression of feelings shift along lines of individual and collective needs and desires. Furthermore, the chapter briefly delves into and defends the notion of gospel music as a meaningful language for postmodern transcendence.
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25

Haugeberg, Karissa. Women and Lethal Violence in the Antiabortion Movement. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252040962.003.0006.

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The chapter traces the career of Shelley Shannon, whose work in the far right wing of the prolife movement reached its apex when she shot Dr. George Tiller in 1993, outside his Wichita clinic. Like many women who joined grassroots antiabortion groups, Shannon was energized by the immediacy of direct action protest. But Shannon’s particular circumstances, including her troubled childhood, her proximity to white supremacists activists near Grants Pass, Oregon, and her membership in conservative evangelical Christian Church framed her choice of tactics. While the Reagan and Bush administrations had refused to authorize the FBI to investigate whether anti-abortion extremists were part of an organized effort to terrorize abortion providers, President Clinton authorized Attorney General Janet Reno to protect the nation’s abortion clinics. But Shannon’s plan to shoot Dr. Tiller, designed with the assistance of the cryptic prolife extremist group Army of God, had been carefully planned before Clinton took office.
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26

Poblete, JoAnna. Conflicting Convictions. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038297.003.0006.

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This chapter examines the multiple roles that Philippine Protestant ethnic ministers such as Flaviano M. Santa Ana filled in Hawaiian plantation communities. Hawaiʻi's sugar plantations cut worker wages up to 20 percent due to the low value of sugar in 1921. Intracolonial Filipino laborers, who were already struggling to save enough of their salary to send monetary remittances to their loved ones in the Philippines, became upset at the change in wage scale and went on strike from 1924 to 1925. This labor stoppage, known as the Filipino Piecemeal Sugar Strike, was one of the largest Filipino labor strikes in Hawaiʻi, as well as one of the most legally aggressive reactions by the Hawaiian Sugar Planters Association during the first half of the twentieth century. This chapter considers how Filipino Protestant pastors at the Olaʻa plantation who were working for the Hawaiian Evangelical Association became middlemen for migrant laborers, sugar plantation management, and the Protestant church in the islands. It shows that these middlemen's positions of power were always tenuous and questioned by Filipinos.
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27

Baum, Jacob M. Reformation of the Senses. University of Illinois Press, 2018. http://dx.doi.org/10.5622/illinois/9780252042195.001.0001.

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Through careful examination of religious beliefs and practices in the German-speaking world from approximately 1400 to 1600, this book challenges the centuries-old narrative of the transition from late medieval Christianity to Protestantism as a process of “de-sensualizing” religion. The common assumption that Protestant Christianity is somehow more intellectual and less sensual than its late medieval and Catholic counterparts has its origins in the culture of the German evangelical movements of the early sixteenth century, and continues to influence how we think and talk about religious difference generally to this day. This study develops a critique of this narrative in two parts, integrating periods of late medieval and early modern history, often treated as distinct fields of study. In part 1 of the study, critical scrutiny of the practical provisioning for sensuous worship and discussions about its meaning in the church of the fifteenth and early sixteenth centuries reveals that late medieval religion was a far more complex, locally variegated, and dynamic thing than scholarly and popular narratives of the “sensuous” Middle Ages often assume. Part 2 turns to the early Protestant Reformation’s relationship to the late medieval paradigm. It shows that popular discourse framed the early Reformation as inaugurating a fundamental break with the world that came before it. Despite this, considerable continuities in belief and practice persisted, particularly in the Lutheran tradition, but also, significantly, among reformed traditions often perceived as representing a more definitively modern, and correspondingly less sensuous, form of Christianity.
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28

Franzen, Trisha. The Road to Independence (1871–1880). University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038150.003.0003.

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This chapter describes events in the life of Anna Howard Shaw from 1871 to 1880. Shaw had a vision that God had called her to a larger life. However, with no independent means of wealth, her choices appeared to be limited to marrying or resigning herself to struggle along as an impoverished schoolteacher, living in her parents' home. To gain access to any formal education for herself, she would have to leave that home. At this point Anna turned to the only resource she did have beyond her own dreams, ingenuity, and determination—her sister Mary, who had married a successful entrepreneur. So it was that Anna made the difficult and seemingly selfish decision to leave her parents' home and move in with her sister to seek her options in the small town of Big Rapids, Michigan. On August 26, 1873, the Big Rapids District Conference of the Methodist Episcopal Church enthusiastically licensed twenty-six-year-old “Annie Howard Shaw” as a local preacher. In June 1878 Shaw sailed for Europe. By then she had earned her education and possessed her first investments. This thirty-one-year-old daughter of impoverished immigrants returned to tour the great sights of the continent.
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29

Ingalls, Monique M. Worship on Screen. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190499631.003.0006.

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Chapter 5 examines digital audiovisual worship media as nodes that serve both as extensions of congregations into the virtual realm and as sites for the creation of new networked congregations. Drawing from ethnographic field research both on and offline, this chapter argues that new digital audiovisual technologies and the avenues of online communication along which they travel not only give evangelical worshipers new ways to transmit, share, and discover worship songs; rather, they also strongly condition the practices evangelicals consider to be necessary parts of worship. Through audiovisual worship media experienced on small personal screens and large projection screens in church, conference, and concert settings, once-separate aural and visual strands of evangelical devotion are drawn together into a powerful experiential whole. The networked mode of congregating centered around these audiovisual worship experiences challenges the boundaries between public and private worship and has brought about new negotiations between individual, institutional, and industry authority.
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30

Ingalls, Monique M. Singing the Congregation. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190499631.001.0001.

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Singing the Congregation examines how contemporary worship music shapes the way evangelical Christians understand worship and argues that participatory worship-music performances have brought into being new religious social constellations (“modes of congregating”). Through ethnographic investigation of five of these modes—concert, conference, church, public, and networked congregations—this book seeks to reinvigorate the analytic categories of “congregation” and “congregational music.” Drawing from theoretical models in ethnomusicology, congregational studies, and ecclesiology, Singing the Congregation reconceives the congregation as a fluid, contingent social constellation that is actively performed into being through communal practice—in this case, the musically structured participatory activity known as “worship.” By extension, “congregational music-making” is recast as a participatory religious musical practice capable of weaving together a religious community inside and outside local institutional churches. Congregational music-making is not only a means of expressing local concerns and constituting the local religious community; it is also a potent way to identify with far-flung individuals, institutions, and networks that this global religious community comprises. The unique congregations examined in each chapter include but extend far beyond local churches, revealing widespread conflicts over religious authority and far-ranging implications for how evangelicals position themselves relative to other groups in North America and beyond.
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