Books: 'First Congregational United Church of Christ'

1

Atwater, Marshall A. The church on Tolland Green: The United Congregational Church of Tolland, United Church of Christ, 1722-2007. Tolland, CT: United Congregational Church of Tolland, 2007.

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2

The churches of Christ of the Congregational Way in New England. Benton Harbor, Mich: R.H. Taylor, 1989.

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3

R, Kline Ernest, ed. The history of the Storrs Congregational Church (United Church of Christ) 1737-1984. Storrs, Conn: Storrs Congregational Church, 1985.

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4

Kathan, Boardman W. A church set upon a hill: The story of the Prospect Congregational Church, United Church of Christ, 1798-1998 : (originally the Church of Christ in Columbia). Waterbury, Conn: Brandywine Corp., 2004.

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5

Whittlesey, Marilyn. A church for all seasons: History of the Congregational Church of Brookfield, Connecticut , United Church of Christ. [Blue Hill, Me.?]: Richard Whittlesey Pub., 2007.

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6

Christ, United Church of, United Church of Christ, and United Church of Christ, eds. Confessing our faith: An interpretation of the Statement of faith of the United Church of Christ. New York: Pilgrim Press, 1990.

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7

Aoanan, Melanio La Guardia. Pagkakaisa at pagbabago: Ang patotoo ng United Church of Christ in the Philippines. Quezon City, Philippines: New Day Publishers, 1996.

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8

1940-, Johnson Daniel L., and Hambrick-Stowe Charles E, eds. Theology and identity: Traditions, movements, and polity in the United Church of Christ. New York: Pilgrim Press, 1990.

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9

Shelby, J. Samuel. Is now, and ever Shelby: Memoirs of a minister. Freeman, S.D: Pine Hill Press, 1993.

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10

Crockett, Larrimore C. Safe thus far: A history of the Guilford Congregational Church a.k.a. the Guilford Community Church, United Church of Christ in Guilford, Vermont, 1767-1997 : with appendices. Dummerston, Vt: Black Mountain Press, 1999.

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11

Revere, William. Pass it on: 275 years of life together, and counting : the Congregational Church of New Canaan United Church of Christ,1733-2008. [New Canaan, Conn: The Church, 2008.

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12

Fenstermann, Duane W. Congregational United Church of Christ, Decorah, Iowa: A history of 150 years : a faith pilgrimage, 1854-2004. Decorah, Iowa: 3W Fenstermann Group, 2006.

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13

Kirchmier, Piemonte Catherine, ed. Salem's church with the lighted steeple: A history of Tabernacle Congregational Church 1735-2007 United Church of Christ Salem, Massachusetts. Salem, Mass: Tabernacle Congregational Church, 2008.

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14

History of the First Church in Hartford, 1633-1883. Hartford: Brown & Gross, 1990.

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15

Carnahan, William E. The first fifty years, Christ Congregational Church, 1944-1994: The story of our church, its history and its service to the community. Silver Spring, Md: The Church, 1994.

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16

Trails revisited: The story of the Montana-Northern Wyoming Conference, UCC. Billings, Mont: Montana-Northern Wyoming Conference, UCC, 1998.

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17

Weiser, Frederick Sheely. German Reformed Church, Baltimore, Baltimore County, Maryland: Now First and St. Stephen's Church, United Church of Christ, 1768-1802. Westminster, Md: Historical Society of Carroll County, 2000.

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18

Hancock, Lorrie Gerring. A journey in faith: Mount Hope United Church of Christ, Whitsett, North Carolina : the first 150 years (1847-1997). Whitsett? N.C: Mount Hope United Church of Christ?, 1998.

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19

To begin at the beginning: An introduction to the Christian faith. Cleveland, Ohio: Pilgrim Press, 2002.

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20

To begin at the beginning: An introduction to the Christian faith. Cleveland, Ohio: United Church Press, 1994.

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21

Nein, Jacqueline B. First United Church of Christ, Washington and Reed Sts., Reading, Pennsylvania: An alphabetized compilation of records. Reading, Pa. (4701 Saint George St., Reading 19606): J.B. Nein, 1986.

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22

Simmonds, Martin Howard. A portrayal of identity: A study of the life and worship of the First United Church of Jesus Christ (Apostolic) U.K. Birmingham: University of Birmingham, 1988.

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23

Walton, Susan S. Gathered together: 150 years of ministry at the Hills Church. Wellesley Hills, Mass: Wellesley Hills Congregational Church, 2000.

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24

The Congregationalists. New York: Greenwood Press, 1990.

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25

The congregationalists. Westport, Conn: Praeger, 1998.

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26

First, Church of Christ (New London Conn ). A list of all those who have been members of the First Congregational Church, in New-London, between the first day of October, 1670, and the first day of May, 1840. Sarasota, FL: Aceto Bookman, 1996.

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27

The shaping of American congregationalism, 1620-1957. Cleveland, Ohio: Pilgrim Press, 1992.

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28

Church of the United Brethren (New Constitution). General Conference. Program of the General Conference, thirty-first quadrennial session, convening may 9, 1933, 9: 00 A.M., Church of the United Brethren in Christ. Place of publication not identified]: [publisher not identified], 1993.

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29

1948-, Chapman Christine D., ed. Black power from the pew: Laity connecting congregations and communities. Cleveland, Ohio: Pilgrim Press, 2007.

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30

Olm, Carroll J. Fairhaven: God's mighty oak : the development of the Fairhaven ministry--the first three decades. Freeman, S. Dak: Pine Hill Press, 1997.

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31

A, Dellock Jean, Schuylkill Roots (Research team), First Reformed Church (Pottsville, Pa.), and Trinity Reformed Church (Pottsville, Pa.), eds. Combined records of First Reformed Church at Pottsville, Schuylkill County, Pennsylvania & Trinity Reformed Church now Trinity UCC Church at Pottsville, Schuylkill County, Pennsylvania. Apollo, PA: Closson Press, 2000.

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32

Watt, Ronald G. The Mormon passage of George D. Watt: First British convert, scribe for Zion. Logan, Utah: Utah State University Press, 2009.

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33

Watt, Ronald G. The Mormon passage of George D. Watt: First British convert, scribe for Zion. Logan, Utah: Utah State University Press, 2009.

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34

Revolution in Zion: Reshaping African American ministry, 1960-1974 : a biography in the first person. New York: Pilgrim Press, 1990.

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35

Engel, Dave. Home mission: A history of the First Congregational, United Church of Christ, Wisconsin Rapids, Wisconsin. River City Memoirs, 1987.

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36

Walker, Randi. Kept by Grace. Hope Publishing House, 1986.

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37

Eden, Lynn. Crisis in Watertown: The Polarization of an American Community. University of Michigan Press, 2016.

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38

Ledger-Lomas, Michael. Ministers and Ministerial Training. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0021.

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Protestant Dissent was assailed by Anglo-Catholics in England and by the Mercersburg Theologians in the United States for its fissiparous tendencies, sectarian nature, and privileging of emotional conversionism over apostolic order and objective, sacramental religion. Yet this chapter argues that personal conversion was essential to the faith of Dissent and the key to its spirituality, worship, and congregational life. Whether conversion was gradual or instantaneous, it remained the point of entry into the Christian life and the full privileges of church membership. Spurred by the preaching of the gospel and sometimes, but not always, accompanied by the application of the divine law, the earlier underpinning of conversionism in Calvinism gave way to an emphasis on human response. Popular in both the United States and Great Britain, the ‘new measures’ of the Presbyterian evangelist Charles Finney, in which burdened souls were called forward to ‘the anxious bench’ and prayerfully incited to undergo the new birth, brought thousands into the churches. However, in more liberal circles especially, conversion had by the end of the century become less of a crisis of guilt and redemption than a smooth progression towards spiritual fullness. Although preaching was often linked, especially in the first part of the century, with revivalist exuberance, it remained a mainstay of congregational life. Mainly expository and practical with a view of building up congregants in the faith, it was accompanied by hymn singing, scriptural readings, public prayers, and the two sacraments or ‘ordinances’ of baptism and the Lord’s Supper. Sermons tended to become shorter as the century progressed, from an hour or so to thirty or forty minutes, while the ‘long prayer’, invariably offered by the minister, tended to be didactic in tone. From mid-century onwards, there was a move towards more rounded worship, though congregations would sit (or sometimes stand) for prayer, but not kneel. The liturgical use of the church year with congregational recitation of the Lord’s Prayer became slowly more acceptable. Communion, either monthly or quarterly, was usually a Zwinglian memorial of Christ’s atoning sacrifice. The impact of the temperance movement during the latter part of the century dictated the use of non-alcoholic rather than fermented wine in the Lord’s Supper, while in a reaction to Anglican sacerdotalism, baptism too, whether believers’ baptism or paedo-baptism, progressively lost its sacramental character. Throughout the century, Dissenters sang. In the absence of an externally imposed prayer book or a standardized liturgy, hymns provided them with both devotional aids and a collective identity. Unaccompanied at first, hymn singing, inspired mostly by the muse of Isaac Watts, Charles Wesley, and, in Wales, William Williams, became more disciplined, eventually with organ accompaniment. Even while moving towards a more sophisticated, indeed bourgeois mode, Dissent maintained a vibrant congregational life which prized a simple, biblically based spirituality.

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39

Pinder, Kymberly N. Painting the Gospel Blues. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039928.003.0002.

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This chapter examines William E. Scott's murals at Pilgrim Baptist Church in Chicago, including his 1936 Life of Christ series. Originally a synagogue designed by Louis Sullivan and Dankmar Adler in 1891, Pilgrim became the home of one the country's most politically influential black churches when sold to the congregation in 1920. In the 1930s Thomas A. Dorsey introduced blues singing into regular church services, making Baptist the birthplace of gospel music and one of the first megachurches in the United States. The chapter considers the support provided by Junius C. Austin, a prominent advocate of social change and black empowerment, to Scott's goals to create images that promoted black pride through a very conventional, representational painting style at Pilgrim Baptist Church. It also discusses the role of Scott and Dorsey in creating a visually and sonically inclusive atmosphere at the church. Finally, it highlights rebirth or resurrection, politically and socially, as the underlying theme of much of the rhetoric about the future of African Americans during the period.

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40

1929-, Clark Charles E., and Nordbeck Elizabeth C, eds. Granite and grace: Essays celebrating the two hundredth anniversary of the New Hampshire Conference, United Church of Christ. Concord, N.H: The Conference, 2001.

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41

250 years of the First Church of Bethlehem: The history of the First Church of Bethlehem, United Church of Christ. [Bethlehem, CT: VanAmburg Design Associates, 1990.

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42

First United Methodist Church, Midland, Texas: Offering Christ, 1885-1985 : one hundred years on Main Street in downtown Midland. Dallas, Tex: Taylor Pub. Co., 1985.

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43

Chapman, Christine, and Stephen C. Rasor. Black Power from the Pew: Laity Connecting Congregations and Communities. Pilgrim Press, 2007.

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44

Solberg, J. Michael. The Eight Day Project introducing celebration of the Lord's Day as a grace filled, Christian practice for the members of Second Congregational United Church of Christ of Rockford, Illinois. Pittsburgh, Pa, 2007.

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45

Pinder, Kymberly N. Black Liberation Theology, Black Power, and the Black Arts Movement at Trinity United Church of Christ. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039928.003.0004.

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This chapter examines the Black Mural Movement in the context of religious imagery by focusing on the evolution of Joseph W. Evans Jr.'s art. In 1986 Evans illustrated the motto of Chicago's Trinity United Church of Christ (TUCC), “Unashamedly Black and Unapologetically Christian” with a painting of a Jesus with dark brown skin and tightly curled black hair, his arms outstretched around a smiling African American family. This image of a black Christ was Evans's vision of being black and Christian. In the 1970s Evans joined TUCC, where the pastor, Jeremiah Wright Jr., promoted Black Liberation Theology and recommended specific texts and sermons for the artist to study that transformed his conception of Christ. This chapter first considers black theology and pan-Africanism at TUCC before discussing the influence of the Black Arts Movement and the muralist William Walker on Chicago. It also assesses the impact, in terms of style and content, of the murals on Chicago's South Side on Evans's work and concludes with an overview of TUCC's stained glass program.

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46

Grass, Tim. Restorationists and New Movements. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0007.

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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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47

Cockayne, Joshua. Explorations in Analytic Ecclesiology. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192844606.001.0001.

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Abstract This volume proposes an account of the nature and practice of the Church that draws from work in contemporary analytic social metaphysics, social epistemology, and social ethics. In the first book-length study of ecclesiology in analytic theology, Joshua Cockayne offers a vision of the Church, according to which the Church is united as the body of Christ through the work of the Holy Spirit, despite the apparent diversity of the Church in its gathered, particular forms. This account of the oneness of the Church in and through the work of the persons of the Trinity is then applied to explore the nature of baptism, the Eucharist, and liturgy.

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Books on the topic 'First Congregational United Church of Christ'

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