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

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Bendroth, Margaret. "Evangelical From the Beginning: The Story of the Evangelical Congregational Church. Edited by Terry Heisey. Lexington, Ky.: Emeth, 2006. 381 pp. $24.50 cloth; $19.00 paper." Church History 77, no. 1 (2008): 216–17. http://dx.doi.org/10.1017/s0009640708000371.

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12

Curtis, Jesse. "White Evangelicals as a “People”: The Church Growth Movement from India to the United States." Religion and American Culture 30, no. 1 (2020): 108–46. http://dx.doi.org/10.1017/rac.2020.2.

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ABSTRACTThis article begins with a simple question: How did white evangelicals respond to the civil rights movement? Traditional answers are overwhelmingly political. As the story goes, white evangelicals became Republicans. In contrast, this article finds racial meaning in the places white evangelicals, themselves, insisted were most important: their churches. The task of evangelization did not stop for a racial revolution. What white evangelicals did with race as they tried to grow their churches is the subject of this article. Using the archives of the leading evangelical church growth theo

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13

Nelson, Cary. "The Presbyterian Church and Zionism Unsettled: Its Antecedents, and Its Antisemitic Legacy." Religions 10, no. 6 (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

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Flake, Kathleen. "Protecting the Wilderness: Comments on Howe's The Garden in the Wilderness." Church History 79, no. 4 (2010): 863–70. http://dx.doi.org/10.1017/s000964071000106x.

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“And the Lord spake unto Moses, saying, . . . set up the tabernacle of the tent of the congregation. . . . put therein the ark of the testimony . . . bring in the candlestick, and light the lamps thereof.” No, I am not going to preach a Puritan sermon to you. I want only to remind you of the Puritan in Roger Williams who said the words that provide the title of the book under consideration. The words come from Williams's debate with John Cotton over church government: “When they [or the those who desired to Christianize the world through the use of worldly power] have opened a gap in the hedge

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15

Constable, Philip. "Scottish Missionaries, ‘Protestant Hinduism’ and the Scottish Sense of Empire in Nineteenth- and Early Twentieth-century India." Scottish Historical Review 86, no. 2 (2007): 278–313. http://dx.doi.org/10.3366/shr.2007.86.2.278.

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This article examines the Scottish missionary contribution to a Scottish sense of empire in India in the nineteenth and early twentieth centuries. Initially, the article reviews general historiographical interpretations which have in recent years been developed to explain the Scottish relationship with British imperial development in India. Subsequently the article analyses in detail the religious contributions of Scottish Presbyterian missionaries of the Church of Scotland and the Free Church Missions to a Scottish sense of empire with a focus on their interaction with Hindu socioreligious th

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16

Brown, Stewart J. "William Robertson, Early Orientalism and the Historical Disquisition on India of 1791." Scottish Historical Review 88, no. 2 (2009): 289–312. http://dx.doi.org/10.3366/e0036924109000870.

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In 1791, the celebrated Scottish historian, William Robertson, published his final work, An Historical Disquisition concerning the Knowledge which the Ancients had of India, in which he explored the commercial and cultural connections of India and the West from ancient times to the end of the fifteenth century. This article considers Robertson's Historical Disquisition within the contexts of the Scottish Enlightenment, the early British ‘orientalist’ movement, and the expansion of British dominion in India. It argues that while the work reflected the assumptions and approaches of the British o

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17

Maughan, Steven S. "Sisters and Brothers Abroad: Gender, Race, Empire and Anglican Missionary Reformism in Hawai‘i and the Pacific, 1858–75." Studies in Church History 54 (May 14, 2018): 328–44. http://dx.doi.org/10.1017/stc.2017.18.

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British Anglo-Catholic and high church Anglicans promoted a new set of foreign missionary initiatives in the Pacific and South and East Africa in the 1860s. Theorizing new indigenizing models for mission inspired by Tractarian medievalism, the initiatives envisioned a different and better engagement with ‘native’ cultures. Despite setbacks, the continued use of Anglican sisters in Hawai‘i and brothers in Melanesia, Africa and India created a potent new imaginative space for missionary endeavour, but one problematized by the uneven reach of empire: from contested, as in the Pacific, to normal a

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18

Postma, Hugo J. "De Amsterdamse verzamelaar Herman Becker (ca. 1617-1678); Nieuwe gegevens over een geldschieter van Rembrandt." Oud Holland - Quarterly for Dutch Art History 102, no. 1 (1988): 1–19. http://dx.doi.org/10.1163/187501788x00546.

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AbstractUp to now Herman Becker, one of the people who lent Rembrandt money in the straitened circumstances of the last years of his life, has had a bad press as an art-dealer who owed his wealth and influence to the exploitation of artists (Notes 1, 2). It is now possible to correct this image on the basis of recent research in the Amsterdam archives. Becker was born around 1617 and the supposition that he came from Riga in Latvia is borne out by the facts that he had contacts there, that his father Willem certainly lived there between 1640 and 1650 and that the words 'of or 'to' Riga appear

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19

Duncan, Graham A. "The Bantu Presbyterian Church in South Africa and Ecumenism, 1940–1999." HTS Teologiese Studies / Theological Studies 75, no. 4 (2019). http://dx.doi.org/10.4102/hts.v75i4.5289.

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From 1940, ecumenical developments in the Presbyterian/Congregational corpus in Southern Africa became more tortuous and complex, with an expansion of the number of denominations involved in union negotiations to include the Bantu Presbyterian Church of South Africa (BPCSA, from 1979 the Reformed Presbyterian Church in Southern Africa, RPCSA), the Congregational Union of South Africa, later the United Congregational Church of South Africa, the Presbyterian Church of Southern Africa and the Tsonga Presbyterian Church (TPC, later the Evangelical Presbyterian Church of South Africa, EPCSA). The p

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20

Sirris, Stephen. "Marionetter eller dirigenter?" Scandinavian Journal for Leadership and Theology 5 (January 12, 2018). http://dx.doi.org/10.53311/sjlt.v5.34.

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Puppets or Commanders? Strategy work, development and leadership in and of religious organizations The purpose of this article is to enhance our knowledge of how congregational leaders understand and perform strategy in their work. By comparing findings from interviews with priests, churchwardens, and leaders of parish councils within the Evangelical-Lutheran Church of Norway, this study explores their strategic agency through the illustrative case of a church development program. Role characteristics, responsibilities and cooperation are analysed. The article contributes empirically by clarif

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21

Filo, Július. "Practical Theology in Slovakia." International Journal of Practical Theology 21, no. 2 (2017). http://dx.doi.org/10.1515/ijpt-2017-0037.

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AbstractThis International Report on Practical Theology in Slovakia focuses on the case of practical theology in The Evangelical Church of Augsburg Confession in Slovakia, a religious minority in a mostly Roman Catholic country. Although the church dates to the Protestant Reformation, its understanding of practical theology is about one hundred years old. The article sketches the most important developments in the field since 1919, mainly induced by the far-reaching political upheavals after the two World Wars, as well as the opening of the Iron Curtain in 1989. After the period of repression

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22

Lauenstein, Eva. "Comfort through ‘the lively Word of God’: Katherine Willoughby and the Protestant Funeral Monument." Brief Encounters 1, no. 1 (2017). http://dx.doi.org/10.24134/be.v1i1.25.

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What does the use of biblical scripture, viewed through the funeral monument’s material and spatial presence in the church building disclose about the role of the places for the dead in establishing and maintaining church practices and ritual during the formative years of the Reformation? Taking the lead from the tomb of early evangelical reformer Katherine Willoughby, Duchess of Suffolk at Spilsby in Lincolnshire, this article examines the relationship between text, space and materiality in the formulation of a protestant rhetoric of congregational equality with its epicentre in the church na

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23

Ragwan, Rodney. "The impact of the Bible and Bible themes on John Rangiah's Ministry in South Africa." Verbum et Ecclesia 33, no. 1 (2012). http://dx.doi.org/10.4102/ve.v33i1.415.

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John Rangiah was the first Indian Baptist missionary who came to Natal (today called KwaZulu-Natal). He was born in India in 1866 and died in 1915. He established the first Telugu Baptist Church on the African continent in Kearsney, Natal. In the corpus of South African Baptist mission literature, the contribution of John Rangiah is given very little attention. Although he is referenced by Baptist historians for his work amongst Indian Baptists, the impact of the Bible and Bible themes as well as his theology in South Africa have not been examined. This article provides insight into Rangiah�s

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24

Cheong, Pauline Hope. "Faith Tweets: Ambient Religious Communication and Microblogging Rituals." M/C Journal 13, no. 2 (2010). http://dx.doi.org/10.5204/mcj.223.

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There’s no reason to think that Jesus wouldn’t have Facebooked or twittered if he came into the world now. Can you imagine his killer status updates? Reverend Schenck, New York, All Saints Episcopal Church (Mapes) The fundamental problem of religious communication is how best to represent and mediate the sacred. (O’Leary 787) What would Jesus tweet? Historically, the quest for sacred connections has relied on the mediation of faith communication via technological implements, from the use of the drum to mediate the Divine, to the use of the mechanical clock by monks as reminders to observe the

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