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Relevant bibliographies by topics / Indian Point Presbyterian Church

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Academic literature on the topic 'Indian Point Presbyterian Church'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Indian Point Presbyterian Church"

1

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 (October 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 thought in nineteenth-century western India. Previous missionary historiography has tended to focus substantially on the emergence of Scottish evangelical missionary activity in India in the early nineteenth century and most notably on Alexander Duff (1806–78). Relatively little has been written on Scottish Presbyterian missions in India in the later nineteenth century, and even less on the significance of their missionary thought to a Scottish sense of Indian empire. Through an analysis of Scottish Presbyterian missionary critiques in both vernacular Marathi and English, this article outlines the orientalist engagement of Scottish Presbyterian missionary thought with late nineteenth-century popular Hinduism. In conclusion this article demonstrates how this intellectual engagement contributed to and helped define a Scottish missionary sense of empire in India.

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RITCHIE, DANIEL. "‘Justice Must Prevail’: The Presbyterian Review and Scottish Views of Slavery, 1831–1848." Journal of Ecclesiastical History 69, no. 3 (November 23, 2017): 557–84. http://dx.doi.org/10.1017/s0022046917001774.

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The Presbyterian Review (1831–48) was one of the most important sources for Evangelical thought within the Church of Scotland before the Disruption of 1843, and for Free Church opinion after the schism. However, its views concerning slavery have yet to be subjected to critical evaluation by historians. Initially, it reflected the radicalism of the Evangelical leader, Andrew Thomson, especially in its demand for the immediate, uncompensated abolition of West Indian slavery. It also used slavery as part of its polemics against High Church Anglicans and Tractarians over the legacy of William Wilberforce and in its disputes with the Scottish Voluntaries. Subsequently, during the ‘Send back the money’ controversy, its position moved closer to the moderation of Thomas Chalmers.

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Sramek, Joseph. "Rethinking Britishness: Religion and Debates about the “Nation” among Britons in Company India, 1813–1857." Journal of British Studies 54, no. 4 (September 2, 2015): 822–43. http://dx.doi.org/10.1017/jbr.2015.114.

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AbstractThis article examines the intersections of religion and national identity among Britons in nineteenth-century colonial India. It argues, contrary to Linda Colley and other scholars who have asserted a pan-Protestant nature of Britishness, that religion frequently was a site of division among Britons in India during the first half of the nineteenth century. Anglicans such as Claudius Buchanan wished to cement an Anglican hegemony within the empire. Presbyterian chaplain Dr. James Bryce, by contrast, advocated for the Churches of Scotland and England to be coestablished. Roman Catholic priests, less successfully, argued for similar rights to be extended to Roman Catholicism, the religion of close to a majority of British troops serving in India. Lastly, Baptist missionaries questioned the East India Company's continued support of Hinduism through its collection of pilgrim taxes, which they labeled as “anti-Christian.” These competing visions of “Greater Britain” in religious terms point to the fragility and divisiveness of national identity in the nineteenth-century British Empire, an institution scholars have generally claimed fostered a sense of Britishness.

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Heiser, Andreas. "Kirchliche Erneuerung am Beispiel der Freien evangelischen Gemeinden." Review of Ecumenical Studies Sibiu 7, no. 1 (April 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 ministry point to the still ongoing ecumenical changes of the movement.

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Munyenyembe, Rhodian, and Johannes Wynand Hofmeyr. "When Ecclesiastical Unity is Pursued but not Realised: Synodical Independency and Denominational Pluralism Within the Church of Central Africa Presbyterian (CCAP)." Studia Historiae Ecclesiasticae 43, no. 1 (August 7, 2017): 1–27. http://dx.doi.org/10.25159/2412-4265/1243.

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The aim of this article is to appreciate the fact that though the Church of Central Africa Presbyterian (CCAP) is taken to be one denomination, the independence of the synods has made it to appear as if there are actually five denominations. By tracing the similarities and differences of the synods from their genesis it becomes quite clear that diversity outweighs unity in the CCAP. From a theological point of view we see that some of the differences are there because of different theological emphases, especially due to traditions of the mother churches that gave birth to the synods. Regarding political issues, it has been seen that the geographical and cultural contexts in which the synods are situated do contribute to the synods’ perspectives on pertinent issues, as they cannot be taken to be operating in a vacuum. These observations therefore underscore the fact that the five synods’ unity under the General Assembly is that of a loose federation rather than an organic one.

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Moore, Peter N. "Scotland's Lost Colony Found: Rediscovering Stuarts Town, 1682–1688." Scottish Historical Review 99, no. 1 (April 2020): 26–50. http://dx.doi.org/10.3366/shr.2020.0433.

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Historians on both sides of the Atlantic have failed to appreciate the significance of Stuarts Town, Scotland's short-lived colony in Port Royal, South Carolina. This article challenges the current view that Stuarts Town was primarily a business venture, focusing, instead, on the religious impulses that lay just beneath the surface of the Carolina Company. These concerns came to the fore as presbyterian persecution intensified in 1683 and the colony was reimagined as a safe haven for the true church, where the saving remnant of God's people could escape the terrible judgments befalling Scotland and where the gospel would be secure. Its purpose was collective, corporate, social and historical. On the ground in Carolina, however, colonisers behaved more like imperialists than religious refugees. Like Scotland, the Anglo-Spanish borderland was a violent and unstable place that bred fear of displacement and enslavement, but unlike Scotland it lacked a centralised power, giving the Scots an opening to make their bid for empire. They moved aggressively into this power vacuum, seeking in particular to capitalise on the perceived weakness of Spanish Florida to extend their reach into coastal Georgia, the south-eastern interior and as far west as New Mexico. Their actions created great anxiety in the region and, although the collapse of the Stuart regime finally put an end to their hopes, their short-lived colony transformed the borderlands, reorienting English, Spanish and Indian relations, sparking the coalescence of the Yamasee tribe and the Creek confederacy, and giving new life to the Indian slave trade that eventually shattered indigenous societies in the American south-east.

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Rennie, Bryan. "Mircea Eliade’s Understanding of Religion and Eastern Christian Thought." Russian History 40, no. 2 (2013): 264–80. http://dx.doi.org/10.1163/18763316-04002007.

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This article introduces Mircea Eliade. His biography and his understanding of religion are outlined and the possibly formative influence of Eastern Orthodoxy is considered, as are recent publications on the issue. His early essays present Orthodoxy as a mystical religion in which, without some experience of the sacred, profane existence is seen as meaningless and he later identified this same basic schema in all religion. Orthodox theologians Vladimir Lossky and Dumitru Stăniloae are inspected for similarities to Eliade. Ten consonances between Eliade’s thought and Orthodox theology are considered. However, dissonances are also noted, and for every potential Orthodox source of Eliade’s theories there is another equally credible source, causing a controversy over the formative influences of his Romanian youth as opposed to his later Indian experience. It is suggested that Eliade gained insight from Orthodoxy, but that this was brought to consciousness by his sojourn in India. Theology in the form of categorical propositions is present in the Eastern Church but exists alongside other equally important expressions in the visual, dramatic, and narrative arts. The Eastern Church as a multi-media performative theater prepared Eliade to apprehend religion as inducing perceptions of the “really real”—creative poesis exercising a practical influence on its audience’s cognitions. Orthodoxy is a tradition in which categorical propositions had never come to dominate the expression of the sacred, and Eliade wrote from a vantage point on the border, not only between East and West, but also between the scholar and the artist.

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Ribeiro, Lúcia, and Manuel A. Vásquez. "A congregação multicultural e a migração brasileira para os Estados Unidos: Reflexões a partir de uma Igreja em Atlanta." Revista Eclesiástica Brasileira 72, no. 285 (February 18, 2019): 76. http://dx.doi.org/10.29386/reb.v72i285.919.

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O artigo discute qual a melhor forma de as igrejas acolherem os imigrantes, no contexto de hostilidade em que estes se encontram hoje. Para isso e como ponto de partida, a discussão situa-se em terras norte-americanas. Dois modelos básicos se colocam: o primeiro é o das tradicionais igrejas étnicas, baseadas na experiência dos imigrantes europeus de início do século XX, formadas por pessoas de uma mesma nacionalidade. Este modelo predominou até os anos 60, quando o rápido crescimento dos fluxos migratórios desde a América Latina, a Ásia e a África gerou uma enorme diversificação racial, política, cultural e religiosa. Foi então que começaram a surgir as igrejas multiculturais, ou multiétnicas/multiraciais, nas quais grupos diversos participam da mesma igreja, respeitando, ao mesmo tempo, suas características específicas. Este processo, ainda em construção, abre pistas inovadoras, mas também vem gerando críticas. Para compreendê-lo, a análise se centrou sobre a Igreja Presbiteriana Ray Thomas, situada em Atlanta, onde euroamericanos, brasileiros e coreanos criaram uma igreja multicultural. Baseado em dados de pesquisa, o artigo faz um rápido histórico desta experiência, apresentando suas conquistas e dificuldades e reconhecendo seu enorme potencial transformador e representativo. Ao compará-la, entretanto, com a experiência anterior – já analisada em outros estudos – conclui-se que os dois modelos talvez não sejam mutuamente excludentes, mas seu êxito depende do contexto específico que enfrentam os migrantes.Abstract: The article discusses how the churches can best help the immigrants in the hostile context in which they find themselves today. For this purpose and as a starting point, the discussion focuses on what happens in the North-American territory. Two basic patterns are looked at: the first is that of the traditional ethnic churches grounded on the experience of the early 20th century European immigrants, normally consisting of people with a single nationality. This pattern lasted until the 1960s when the rapid growth of the migratory flows from Latin America, Asia and Africa led to a huge racial, political, cultural and religious diversification. It was at this time that the multicultural or multiethnic/multiracial churches began to appear in which different groups became members of the same church while at the same time respecting each other’s specific characteristics. This process, that is still being developed, opens novel paths, but has also been the target of some criticism. In order to understand it, the analysis focused in particular on the Presbyterian Church Ray Thomas, in Atlanta, USA, where Euro-Americans, Brazilians and Koreans created a multicultural church. From the findings of the research, the article builds a brief history of this experience, presenting its achievements and its difficulties and recognizing its huge transforming and representative potential. When we compare this experience, however, with the previous one – already analysed in other studies – we come to the conclusion that the two patterns may not be mutually exclusive, but that their success depends on the specific context those migrants have to face.

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Chatterjee, Sebanti. "Performing Bollywood Broadway: Shillong Chamber Choir as Bollywood’s Other." Society and Culture in South Asia 6, no. 2 (July 2020): 304–27. http://dx.doi.org/10.1177/2393861720923812.

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This article attempts to explore the performativity that surrounds choral music in contemporary India. 1 1 Choral music was discovered in Western civilization and Christianity. As a starting point, it had the Gregorian reforms of the 6th century. Choir primarily refers to a vocal ensemble practising sacred music inside church settings as opposed to chorus which indicates vocal ensembles performing in secular environments. Multiple singers rendered sacred polyphony 1430 onwards. By the end of the century a standardized four-part range of three octaves or more became a feature. The vocal parts were called superius (later, soprano), altus, tenor (from its function of ‘holding’ the cantus-firmus) and bassus (Unger 2010, 2–3). Moving beyond its religious functions, the Shillong Chamber Choir locates itself within various sounds. Hailing from Meghalaya in the north- eastern part of India, the Shillong Chamber Choir has many folksy and original compositions in languages such as Khasi, Nagamese, Assamese and Malayalam. However, what brought them national fame was the Bollywoodisation 2 2 Bollywood refers to the South Asian film industry situated in Mumbai. The term also includes its film music and scores. of the choir. With its win in the reality TV Show, India’s Got Talent 3 3 India’s Got Talent is a reality TV series on Colors television network founded by Sakib Zakir Ahmed, part of Global British Got Talent franchise. in 2010, the Shillong Chamber Choir introduced two things to the Indian sound-scape—reproducing and inhabiting the Bollywood sound within a choral structure, and introducing to the Indian audience a medley of songs that could be termed ‘popular’, but which ultimately acquired a more eclectic framework. Medley is explored as a genre. The purpose of this article is to understand how ‘Bollywood Broadway’ is the mode through which choral renditions and more mainstream forms of entertainment are coming together.

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10

COPLAND, IAN. "CHRISTIANITY AS AN ARM OF EMPIRE: THE AMBIGUOUS CASE OF INDIA UNDER THE COMPANY, c. 1813–1858." Historical Journal 49, no. 4 (November 24, 2006): 1025–54. http://dx.doi.org/10.1017/s0018246x06005723.

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For many years it was widely assumed that there was a close connection between the rapid expansion of European imperial power and acquisition of territory overseas during the nineteenth century, particularly in Asia and Africa, and the congruent Protestant Christian missionary project to save the ‘heathens’ of these places by persuading them to embrace the ‘redeeming’ message of the Gospels. Over the past several decades, however, the thesis that empire-building and Christian evangelizing were mutually supportive activities has come under sustained attack from a group of British historians led by Brian Stanley and Andrew Porter – to the point where the Stanley–Porter revisionist line now occupies centre-stage. This article shows that, contrary to the dominant consensus, the relationship between church – in the form of the missionary societies – and state – in the shape of the English East India Company, initially cool, gradually warmed as the two parties came to realize that they had a common interest in providing ‘civilizing’ Western education to the Indian elites. Indeed it provocatively suggests that the colonial state might well, in time, have given its endorsement and even its support to the spread of Christianity had not the Mutiny intervened in 1857. However the analysis of the benefits generated by this South Asian partnership finds, paradoxically, that it undermined the Company’s authority, and may well have deterred many Indians from converting to Christianity – which had come to be widely seen as a privileged and imperialist religion.

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Dissertations / Theses on the topic "Indian Point Presbyterian Church"

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Lewis, Bonnie Sue. "The creation of Christian Indians : the rise of native clergy and their congregations in the Presbyterian Church /." Thesis, Connect to this title online; UW restricted, 1997. http://hdl.handle.net/1773/10466.

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Ellington, John B. "Developing ministry for senior members of the Indian Lake Community Church." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Books on the topic "Indian Point Presbyterian Church"

1

Creating Christian Indians: Native clergy in the Presbyterian Church. Norman, Okla: University of Oklahoma Press, 2003.

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Re-enchanting the world: Maya Protestantism in the Guatemalan highlands. Tuscaloosa: University of Alabama Press, 2007.

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3

Flickinger, Robert Elliott. The Choctaw freedmen and the story of Oak Hill Industrial Academy, Valliant, McCurtain County, Oklahoma: Now called the Alice Lee Elliott Memorial : including the early history of the five civilized tribes of Indian Territory, the Presbytery of Kiamichi, Synod of Canadian, and the Bible in the free schools of the American colonies, but suppressed in France, previous to the American and French revolutions. Pittsburgh, Pa: Presbyterian Board of Missions for Freedmen, 1987.

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The Choctaw freedmen and the story of Oak Hill Industrial Academy, Valliant, McCurtain County, Oklahoma: Now called the Alice Lee Elliott memorial : including the early history of the five civilized tribes of Indian Territory, the presbytery of Kiamichi, synod of Canadian, and the Bible in the free schools of the American colonies, but suppressed in France, previous to the American and French revolutions. Bowie, Md: Heritage Books, 2002.

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Great Britain. Colonial Office. Church establishment (colonies): Return to an address of the Honourable the House of Commons, dated 3 April 1838 for, return of the number of persons on the ecclesiastical establishment of the Church of England, and of the Presbyterian Church, and other religious denominations, maintained by grant of public money, in each of the colonies, and in the territories of the East Indian Company; stating the rank of each, where stationed, the expenses of fixed salary, and of allowances of each, and the total expenses of each colony ... for such establishments ... [London: HMSO, 2001.

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6

Conan, Doyle Arthur. The annotated Sherlock Holmes: The four novels and fifty-six short stories complete. New York: Wings Books, 1992.

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Klinger, Leslie S., ed. Sherlock Holmes anotado: Relatos I. Spain: Akal, 2010.

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Conan, Doyle Arthur. Fu'ermosi tan an quan ji. Beijing: Chang zheng chu ban she, 2009.

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Conan, Doyle Arthur. The Complete Sherlock Holmes. London: Magpie Books, 1993.

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Conan, Doyle Arthur. The annotated Sherlock Holmes: The four novels and the fifty-six short stories complete. New York: C.N. Potter, 1986.

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Book chapters on the topic "Indian Point Presbyterian Church"

1

Grant, John Webster. "5. Two-thirds of the Revenue: Presbyterian Women and Native Indian Missions." In Changing Roles of Women within the Christian Church in Canada, edited by Elizabeth G. Muir and Marilyn F. Whiteley, 99–116. Toronto: University of Toronto Press, 1995. http://dx.doi.org/10.3138/9781442672840-009.

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Coleman, James J. "‘By the Imprudence of His Ancestors’: Commemorating Jacobitism and Mary Queen of Scots." In Remembering the Past in Nineteenth-Century Scotland. Edinburgh University Press, 2014. http://dx.doi.org/10.3366/edinburgh/9780748676903.003.0007.

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The Scottish national past was the story of the struggle for civil and religious liberty, reaching its glorious outcome at the Revolution of 1688. With their prologue in the proto-Presbyterian Culdees, collective memories of Scottish nationality ran from Wallace and Bruce, through Knox, to the Covenanters. At each stage in this memory, the heroes of Scotland’s past had overcome the threat posed by their antithesis, whether Edward I or Edward II, the Roman Catholic church, or the later Stuart kings. Both explicitly and implicitly, the narrative of civil and religious liberty framed the commemoration of the Scottish past in the nineteenth century, generating a collective sense of what it meant to be Scottish, explaining or justifying present attitudes and national mores. In a sense, the Glorious Revolution marked the end of Presbyterian history, the closure of a centuries-long struggle to achieve full and coherent Scottish nationality with a free nation and a secure Presbyterian church. It was for this reason that union was made possible. The Scots had proved their point, won their battle, and could give up their statehood, confident that Scottish nationality could never be undone.

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Ritchie, Daniel. "The Year of Delusion." In Isaac Nelson, 125–84. Liverpool University Press, 2018. http://dx.doi.org/10.3828/liverpool/9781786941282.003.0004.

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The title of the third chapter is the same as that of Isaac Nelson’s critique of the 1859 Revival in Ulster, The Year of Delusion. It analyses Nelson’s approach to the revival in relation to the actual history of the movement, the broader context in which the revival took place, and from the point of view of Nelson’s theological and philosophical commitments. It demonstrates that Nelson opposed the revival as an evangelical Presbyterian who was committed to the Reformed theology of the Westminster Confession in opposition to Roman Catholicism, Unitarianism, and Methodism. Furthermore, he also wrote as one who adhered to the assumptions of Common Sense Philosophy in opposition to irrationality and Romantic enthusiasm. Nelson criticised the 1859 Revival owing to its links with American proslavery revivalism, the physical manifestations that accompanied the awakening, and its impact on Reformed doctrine, church order, and morality. Nelson also wrote a historical critique of William Gibson’s official account of the revival, The Year of Grace.

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Dworkin, Ira. "William Henry Sheppard’s Country of My Forefathers." In Congo Love Song. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469632711.003.0003.

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This chapter examines the work of a former Hampton student who also traveled to the Congo in 1890 as cofounder of the American Presbyterian Congo Mission (APCM). Sheppard’s articles and speeches circulated widely through networks of HBCUs, the press, and the church. In particular, his 1899 eyewitness report on the brutal practice of hand-severing became a foundational document for Congo Reform Association (CRA) activists like E. D. Morel and Mark Twain. Sheppard’s writings tell a different story than canonical literary portraits of the region like Joseph Conrad’s novel Heart of Darkness by exhibiting an appreciation for the voices of the Congolese people, a point which was emphasized when, after being charged with libel by the colonial authorities, Sheppard arranged for Congolese witnesses to testify in his defense. After his forced retirement from the APCM in 1910, he continued to work on behalf of the Congo, speaking to prominent audiences throughout the United States.

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Conference papers on the topic "Indian Point Presbyterian Church"

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Petrović, Dragana. "TRANSPLANTACIJA ORGANA." In XVII majsko savetovanje. Pravni fakultet Univerziteta u Kragujevcu, 2021. http://dx.doi.org/10.46793/uvp21.587p.

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Even the mere mention of "transplantation of human body parts" is reason enough to deal with this topic for who knows how many times. Quite simply, we need to discuss the topics discussed from time to time !? Let's get down to explaining some of the "hot" life issues that arise in connection with them. To, perhaps, determine ourselves in a different way according to the existing solutions ... to understand what a strong dynamic has gripped the world we live in, colored our attitudes with a different color, influenced our thoughts about life, its values, altruism, selflessness, charities. the desire to give up something special without thinking that we will get something in return. Transplantation of human organs and tissues for therapeutic purposes has been practiced since the middle of the last century. She started (of course, in a very primitive way) even in ancient India (even today one method of transplantation is called the "Indian method"), over the 16th century (1551). when the first free transplantation of a part of the nose was performed in Italy, in order to develop it into an irreplaceable medical procedure in order to save and prolong human life. Thousands of pages of professional literature, notes, polemical discussions, atypical medical articles, notes on the margins of read journals or books from philosophy, sociology, criminal literature ... about events of this kind, the representatives of the church also took their position. Understanding our view on this complex and very complicated issue requires that more attention be paid to certain solutions on the international scene, especially where there are certain permeations (some agreement but also differences). It's always good to hear a second opinion, because it puts you to think. That is why, in the considerations that follow, we have tried (somewhat more broadly) to answer some of the many and varied questions in which these touch, but often diverge, both from the point of view of the right regulations and from the point of view of medical and judicial practice. times from the perspective of some EU member states (Germany, Poland, presenting the position of the Catholic Church) on the one hand, and in the perspective of other moral, spiritual, cultural and other values - India and Iraq, on the other.

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