Relevant bibliographies by topics / Evangelical Congregational Church in India

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  2. Dissertations / Theses
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Academic literature on the topic 'Evangelical Congregational Church in India'

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Published: 4 June 2021
Last updated: 4 February 2022

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Journal articles on the topic "Evangelical Congregational Church in India"

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Stanley, Brian. "‘Missionary Regiments for Immanuel’s Service’: Juvenile Missionary Organization in English Sunday Schools, 1841-1865." Studies in Church History 31 (1994): 391–403. http://dx.doi.org/10.1017/s0424208400013000.

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Juvenile associations in aid of foreign missions made their appearance both in the Church of England and in the Nonconformist churches in the wake of the successful campaign in 1813 to modify the East India Company charter in order to open British India to evangelical missionary work. The fervour which the campaign engendered led to the formation of numerous local associations in support of the missionary societies. In some cases these associations had juvenile branches attached. However, until the 1840s children’s activity in aid of foreign missions was relatively sporadic. Children’s mission
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Stanley, Brian. "The Reshaping of Christian Tradition: Western Denominational Identity in a Non-Western Context." Studies in Church History 32 (1996): 399–426. http://dx.doi.org/10.1017/s0424208400015539.

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In August 1841 George Spencer, great-grandson of the third Duke of Marlborough and second Bishop of Madras, entertained two house guests in his residence at Kotagherry. Both were seeking admission into the Anglican ministry. One was an Indian, a former Roman Catholic priest who had begun to question the catholicity of the Roman communion, had joined himself for a while to the American Congregational mission in Madura, but had eventually reached the conclusion, in Spencer’s words, that ‘evangelical doctrine joined to Apostolic Government were only to be met with in indissoluble conjunction with
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Wolffe, John. "Transatlantic Visitors and Evangelical Networks, 1829–61." Studies in Church History. Subsidia 14 (2012): 183–93. http://dx.doi.org/10.1017/s0143045900003926.

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In June 1829 John Angell James, minister of Carr’s Lane Congregational Church in Birmingham, wrote to his friend William Wilson Patton, minister of a Presbyterian congregation in New York, thanking him for his congregation’s interest in the spiritual welfare of the British churches.
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Hintz, Marcin. "Synod as the Embodiment of the Church — the Evolution of Lutheran Understanding of Synodality." Ecumeny and Law 7 (November 24, 2019): 77–94. http://dx.doi.org/10.31261/eal.2019.07.04.

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The concept of the synod plays a special role in the Evangelical ecclesiology. In the 20th century, the synod was radically defined as “the personification of the Church.” In the Evangelical tradition, however, there are equal Church management systems: episcopal, synodal-consistory, presbyterian (mainly in the Evangelical-Reformed denomination), and to a lesser extent congregational (especially observed in the so-called free Churches). Reformation theology understands the Church as a community of all saints, where the Gospel is preached purely and the sacraments are properly administered (Aug
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Heiser, Andreas. "Kirchliche Erneuerung am Beispiel der Freien evangelischen Gemeinden." Review of Ecumenical Studies Sibiu 7, no. 1 (2015): 43–69. http://dx.doi.org/10.1515/ress-2015-0004.

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Abstract What does renewal mean in the context of the planting of the Free Evangelical Church in 1854? Heiser argues that the renewal draws upon a constructed ideal of the New Testament church. This ideal is used as an overall concept of renewal. In a setting of political and cultural change due to the industrial era combined with the movement of the Evangelical Brethren Society and influenced by the „Réviel“ rises a model of a community with voluntary membership and congregational-Presbyterian structure. Some systematical views on the understanding of scripture, faith, baptism, Eucharist and
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Samuel, Vinay. "EVANGELICAL MISSION SOCIETIES AND THE CHURCH IN INDIA." International Review of Mission 81, no. 323 (1992): 383–89. http://dx.doi.org/10.1111/j.1758-6631.1992.tb02319.x.

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Freudenberg, Maren. "Liturgical Traditionalism and Spiritual Vitality: Transforming Congregational Practices in the Evangelical Lutheran Church in America." International Journal of Religion and Spirituality in Society 6, no. 2 (2016): 71–86. http://dx.doi.org/10.18848/2154-8633/cgp/v06i02/71-86.

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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 ri
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Binfield, Clyde. "Jews in Evangelical Dissent: The British Society, the Herschell Connection and the Pre-Millenarian Thread." Studies in Church History. Subsidia 10 (1994): 225–70. http://dx.doi.org/10.1017/s0143045900000247.

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I will add but one word. It is written, ‘Shut up the words, and seal the book, even to the time of the end; the words are closed up and sealed, till the time of the end’ ([Daniel] 12. 4, 9). If, then, the seal be now broken, the time of the end is at hand.(Pergamos, ‘Prophecies of the Latter Times—Letter VI’, Voice of Israel, 2. 34 (1 February 1847), p. 167.)Castle CAMPS in the twentieth century is a small, and in the nineteenth century was an entirely agricultural, village close to the borders of Cambridgeshire, Esssex, and Suffolk. It has a United Reformed church which was formerly Congregat
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Hulmi, Sini. "Liturgy: Local and Contextual or Controlled from Above? A Nordic Perspective: Liturgical Renewal and Development in the Evangelical Lutheran Church of Finland in the Past Three Decades." Studia Liturgica 49, no. 1 (2019): 111–21. http://dx.doi.org/10.1177/0039320718808942.

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Is the liturgy local and contextual and growing from below, or is it controlled from above? Does the liturgy belong to the people and to the congregation, and are they allowed to use it in their own way? Or is the liturgy the property of the Church, which gives strict orders for its use? Is it powerful men and women, meaning those people with authority, and the institutions (for example, the Church Synod and the Bishops’ Conference) who define the methods and ways in which liturgy is enculturated? Or do the ways of inculturation involve development from below, from the common people, even the
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Dissertations / Theses on the topic "Evangelical Congregational Church in India"

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Unger, Harry. "Diversity of pastoral power exercised in Evangelical Free congregational governance." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Metz, Donald W. "Institution of a leadership program for the Sunday schools of the Evangelical Congregational Church." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Ayler, Scott. "The evangelical chaplains in Bengal, 1786-1813." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683249.

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Manuel, Adelaide Tomás. "A mulher Evangélica Congregacional em Angola Análise do processo da formação pastoral da mulher no período de 1965-1975." Universidade Metodista de São Paulo, 2005. http://tede.metodista.br/jspui/handle/tede/202.

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Made available in DSpace on 2016-08-03T12:18:54Z (GMT). No. of bitstreams: 1 Adelaide Tomas Manuel.pdf: 476384 bytes, checksum: 6a29633b1e50a4fa791e5c22492b646f (MD5) Previous issue date: 2005-03-02<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>The aim of this project is to analyse the pastoral formation of women during 1965 to 1975, a period considered to be of great importance to the Church. The social, political, economic and religious contexts were analysed in order to present an overall idea of how the Congregational Evangelical Church was established in Angola. The
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Beck, Willi M. Th. "Gottesdienst - die Mitte der missionarischen Gemeinde. Zweitgottesdienst - Entwicklung als Baustein für eine zukünftige Sozialgestalt der evangelischen Landeskirche in Württemberg = The church service as the centre of a missional congregation developing a second church service as a building block for a future social form of the Evangelical Lutheran Church in Württemberg, Germany." Diss., 2008. http://hdl.handle.net/10500/2121.

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Summary in German and English<br>Zusammenfassung Im schleichenden Rückgang gemeindlichen Lebens wird eine anhaltende Inkulturationskrise sichtbar. Der gegenwärtigen Kirche in ihrer milieuverengenden Präsenz gelingt es nicht, in die vielfältigen sozialen Räume der Bundesrepublik vorzudringen. Die vorliegende Arbeit ist ein Diskussionsbeitrag zur gemeinsamen Suche nach einer zukünftigen Sozialgestalt der Kirche in unserer postmodernen Umgebung. Ausgehend von der zentralen Bedeutung des Gottesdienstes als Mitte der Gemeinde, wird zunächst dargelegt, dass eine zukünftige Kirchenentwicklung
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Books on the topic "Evangelical Congregational Church in India"

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Lalhmuoklien. Gospel through darkness: The history and the missionary work of the North East India General Mission (now ECCI) 1910-2004. The Author, 2009.

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Committee, Southern Manipur Gospel Centenary Celebration. Darkness to light: Southern Manipur Gospel Centenary 1910-2010. Publication Department, Southern Manipur Gospel Centenary Celebration Committee, 2010.

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Vaipei, Th Lamboi. Advent of Christian mission & its impact on the hill-tribes in Manipur. The Author for Frontier Mission Society, 1997.

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

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

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Church, Evangelical Congregational. Vision 20/20 and the local church. Evangelical Congregational Church, 2000.

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Evangelical Congregational Church. Missionary Fellowship. Eastern Branch. Dynamic missions: Guide for missionary ministries, the Evangelical Congregational Church. The Branch, 1985.

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Church, Evangelical Congregational. The creed, ritual and discipline of the Evangelical Congregational Church. 9th ed. Evangelical Congregational Church, 1991.

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Church, Evangelical Congregational. Basis of union: A restructuring plan for the Evangelical Congregational Church. Evangelical Congregational Church, 2002.

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Evangelical Congregational Church. Leadership Commission. Governance manual. Evangelical Congregational Church, 2008.

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Book chapters on the topic "Evangelical Congregational Church in India"

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Clydesdale, Tim, and Kathleen Garces-Foley. "Evangelicals." In The Twentysomething Soul. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190931353.003.0005.

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Chapter 5 explores the religious, spiritual, and secular lives of Evangelical twentysomethings, who account for 30% of all twentysomethings. Using congregational ethnographies of two Evangelical churches, this chapter describes why and how religiously active Evangelicals, which includes most Evangelicals, select a church to join. Relying on in-depth interviews, this chapter identifies what draws Evangelicals to church and what kinds of churches appeal to them. This chapter also describes the distinctive strategies deployed by Black and multiracial churches to attract young adults. Using the National Study of American Twentysomething findings, the chapter examines what distinguishes Active, Nominal, and Estranged Evangelical twentysomethings. In conclusion, this chapter closes with analysis of the similarities and differences among Evangelical, Mainline Protestant, and Catholic twentysomethings.
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Bean, Lydia. "The Boundaries of Political Diversity in Two U.S. Congregations." In The Politics of Evangelical Identity. Princeton University Press, 2014. http://dx.doi.org/10.23943/princeton/9780691161303.003.0008.

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This chapter finds that a broad set of laypeople serve as opinion leaders, helping their less politically engaged peers to link evangelical identity to conservative politics. Local opinion leaders help define evangelical identity in partisan terms, such that voting Democratic is incompatible with being a Christian. The chapter argues that these opinion leaders contribute to “thin coherence” between religious identity and partisanship, even for individuals in their church who subscribe to moderate, progressive, or ambivalent political attitudes. Evangelical Christians do not collectively subscribe to consistently conservative attitudes on economic, moral, and foreign policy issues. The problem with this interpretation is that it treats evangelicalism as the aggregate of the individuals who belong to it. But this ignores the powerful mechanisms that link evangelical identity to partisanship at the congregational level.
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Johnson, Jessica. "Megachurches, Celebrity Pastors, and the Evangelical Industrial Complex." In Religion and Popular Culture in America, Third Edition. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520291447.003.0009.

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This chapter argues that the accelerated ascendency of megachurch celebrity pastors is best examined and understood in terms of marketing strategy and commodification processes specific to a digital age in which social media and interactive technologies are impacting the identity formation of Christians and non-Christians alike. It demonstrates how relationships between celebrity pastors and their congregants are mediated by cultural and technological shifts as church branding has become integral to evangelical purpose. It compares two campaigns to market books by celebrity pastors—Mark Driscoll's Real Marriage (2012) and Judah Smith's Jesus Is (2013). It considers how pastors have managed to gain celebrity and inspire congregational growth in what is considered one of the least churched cities in the United States—Seattle.
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Sujatha, Fernandes. "Ethnicity, Civil Society, and the Church: The Politics of Evangelical Christianity in Northeast India." In Evangelical Christianity and Democracy in Asia. Oxford University Press, 2009. http://dx.doi.org/10.1093/acprof:oso/9780195308242.003.0004.

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Henderson, Frances M. "The Borthwick Sisters." In The History of Scottish Theology, Volume II. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759348.003.0022.

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Jane Laurie Borthwick (1813–97), and her sister Sarah Borthwick Findlater (1823–1907), take their place alongside the Englishwomen Catherine Winkworth and Frances Cox as the foremost translators into English of German hymnody. Their volume, Hymns from the Land of Luther (1853, rev. 1884), introduced into Scottish churches the popular theology of Lutheran and Moravian Pietists. Previously, the Reformed distrust of ‘human words’ had limited congregational singing in Scotland to Psalms and Paraphrases; while an Established Church with a heavy investment in social conformity had resisted the Pietist stress on individualist faith. However, with the Disruption and the founding of the Free Church, a space was opened for this profoundly experiential theology of an intimate relationship with Jesus. The Borthwick sisters were instrumental in popularizing in Scotland an evangelical vocabulary of suffering, guilt, desire, and ecstatic consummation, in which there was a natural association between the Christian virtues and the feminine.
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Bebbington, David. "Dissenting Theology from the 1720s to the 1840s." In The History of Scottish Theology, Volume II. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759348.003.0010.

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Scottish Dissent included the Reformed Presbyterians, who upheld the covenants, the Secession, both Burghers and Antiburghers, who also looked back to the seventeenth century, and the Relief Church, which was forward-looking. The Secession branches split around 1800 over New Light, the majority effectively adopting religious toleration. John Dick and John Brown were distinguished Secession theologians. Non-Presbyterian Dissenters included the Glasites, with their Sandemanian view of faith, the Old Scots Independents, the Bereans and the Scotch Baptists, all principled Independents. The Haldane brothers launched a new evangelistic movement that led to the creation of many Independent and Baptist churches, and their associate Greville Ewing forged a Congregational Union. A number of other groups added to the diversity of Scottish Dissent. Drawing on the Westminster Confession, the various bodies were influenced by the Enlightenment and by the Evangelical Revival.
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"CHAPTER XXX. The Fourteenth and Fifteenth Centuries. Patriarchs and Rulers. Timurlane. Visits to the Patriarch from Christians in India. A Letter to the Patriarch from India. Description of the Condition of the Christians in India." In History of the Syrian Nation and the Old Evangelical-Apostolic Church of the East. Gorgias Press, 2006. http://dx.doi.org/10.31826/9781463211462-036.

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Yeager, Jonathan. "Jonathan Edwards and his Scottish Contemporaries." In The History of Scottish Theology, Volume II. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759348.003.0003.

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The American Congregational minister Jonathan Edwards maintained a long-standing correspondence with the Church of Scotland clergymen William McCulloch, James Robe, Thomas Gillespie, John Maclaurin, and John Erskine. These five Scottish evangelical ministers established contact with Edwards during a period of revival that was taking place in America and Britain. They used Edwards’ initial works as manuals for understanding the religious awakenings that occurred in Scotland in the early 1740s. All five ministers continued to exchange letters with Edwards throughout their lifetimes, providing updates on the state of religion in their respective regions, organizing united prayer efforts to strengthen the revivals, encouraging one another during times of personal difficulties, and discussing the nature of authentic conversion. Erskine distinguished himself by sending Edwards hundreds of books to aid the American’s theological research. Although he had reservations with aspects of Edwards’ thought in Freedom of the Will (1754), Erskine promoted this and other later theological treatises by his friend.
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Winiarski, Douglas L. "In a Flame." In Darkness Falls on the Land of Light. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469628264.003.0003.

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Part 2 reconstructs the theological and rhetorical strategies through which the popular Anglican evangelist George Whitefield and other itinerant preachers labored to persuade their audiences to repudiate the ideal of the godly walk. In its place, many New Englanders championed Whitefield’s "doctrine of the new birth," the instantaneous descent and implantation of God's Holy Spirit. Heady reports of dramatic preaching performances, such as Jonathan Edwards’s Sinners in the Hand of an Angry God, convinced many "New Converts" that they were witnessing an unprecedented outpouring of the Holy Spirit, or what people began to call a singular "Revival of Religion." Traditional outsiders to the Congregational establishment, especially native and African Americans, played key roles in revival accounts of new converts. Diaries, letters, sermon notes, church membership demographics, prayer bills, and even gravestone iconography registered an abrupt shift in lay piety, as New Englanders began to narrate their experiences of the new birth in the earliest evangelical conversion narratives.
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Swartz, David R. "Sat Tal 1958." In Facing West. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190250805.003.0004.

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In the 1950s and 1960s, significant numbers of missionaries and converts began to object to evangelical Cold War triumphalism. Describing racial segregation in the American South, they pointed out the limits of American democracy. One of these critics, E. Stanley Jones, was a long-time missionary to India, member of the evangelical wing of the Methodist Church, and trustee of Asbury College in Kentucky. During revival meetings at his alma mater—and in speeches around the world—he preached against segregation. With critiques birthed from his involvement in the Sat Tal Ashram in the foothills of the Himalayas, his interactions with the Indian caste system, and his friendship with Mahatma Gandhi, he pointed out how racism sabotaged Christian missions and the reputation of American democracy abroad.
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