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Books on the topic 'South Congregational Church'

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Published: 4 June 2021
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1

Anthony, John M. South Church at 150. Bloomington, Ind: AuthorHouse, 2008.

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2

History of the Congregational churches in the Berks, South Oxon and South Bucks Association: With notes on the earlier Nonconformist history of the district. London: Publication Dept., 1990.

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3

Ruff, Paul Miller. Saint Jacob's Lutheran and Reformed Church, South Bend, South Bend Township, Armstrong County, Pennsylvania: Congregational records. Greensburg, Pa: Baltzer Meyer Historical Society, 1997.

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4

The learning spirit: Lessons from South Africa. St. Louis, Mo: Chalice Press, 1994.

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5

The Circular Church: Three centuries of Charleston history. Charleston, SC: History Press, 2007.

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6

Thomas, Prince. The natural and moral government and agency of God in causing droughts and rains: A sermon deliver'd at the South Church in Boston, Thursday, Aug. 24, 1749 ... Boston: Printed and sold at Kneeland and Green's, in Queen-street, 1986.

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7

Anderson, Robert K. The identification of elements to consider in the integration of families of Caribbean origin with a traditional Presbyterian congregation: With special reference to descendants of indentured labourers from South Asia. Toronto: [s.n.], 1992.

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8

Riggs, Thomas Lawrence. Sunset to sunset: A lifetime with my brothers, the Dakotas. Pierre, S.D: South Dakota State Historical Society Press, 1997.

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9

Samuel, Phillips. Seasonable advice to a neighbour: Given by way of a familiar dialogue, of, an answer to various questions, relative to five important points in divinity : done with a view to promote practical godliness, and designed especially, for the use of the inhabitants of the South-Parish in Andover, to whom it is dedicated. Boston: Printed and sold by S. Kneeland, 1989.

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10

A Pilgrim People Still: The Story of the First Congregational Church UCC of South Portland, Maine. South Portland, Maine, USA: First Congregational Church, United Church of Christ, 2008.

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11

Porter, Noah, Mass ), and South Congregational Church (Springfield. The Fortieth Anniversary of the South Congregational Church of Springfield, Sunday, March 26, 1882. Franklin Classics Trade Press, 2018.

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12

The Fortieth Anniversary Of The South Congregational Church Of Springfield, Sunday, March 26, 1882. Franklin Classics, 2018.

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13

N.H.) South Congregational Church (Concord. Year-book of the South Congregational Church, Concord, New Hampshire, 1889-1890 and 1891-1892. Aceto Bookmen, 1996.

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14

Gobledale, Ana K. The Learning Spirit: Lessons from South Africa. Chalice Press, 1995.

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15

Páraic, Réamonn, and World Alliance of Reformed Churches (Presbyterian and Congregational), eds. Farewell to apartheid?: Church relations in South Africa ; the WARC Consultation in South Africa, March 1-5, 1993, Koinonia Centre, Judith's Pearl, Johannesburg. Geneva: World Alliance of Reformed Churches, 1994.

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16

Morgan, D. Densil. Spirituality, Worship, and Congregational Life. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0022.

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The chapters in this volume concentrate on the Dissenting traditions of the United Kingdom, the British Empire, and the United States. The Introduction weaves together their arguments, giving an overview of the historiography on Dissent while making the case for seeing Dissenters in different Anglophone connections as interconnected and conscious of their genealogical connections. The nineteenth century saw the creation of a vast Anglo-world which also brought Anglophone Dissent to its apogee. Yet any treatment of the subject must begin by recognizing the difficulties of spotting ‘Dissent’ outside the British Isles, where church–state relations were different from those that had originally produced Dissent. The chapter starts by emphasizing that if Dissent was a political and constitutional identity, then it was a relative and tactical one, which was often only strong where a strong Church of England existed to dissent against. It also suggests that in most parts of the world the later nineteenth century saw a growing enthusiasm for the moral and educational activism of the state, which plays against the idea of Dissent as a static, purely negative identity. The second section of the Introduction suggests identifying a fixation on the Bible as the watermark of Dissent. This did not mean there was agreement on what the Bible said or how to read it: the emphasis in Dissenting traditions on private judgement meant that conflict over Scripture was always endemic to them. The third section identifies a radical insistence on human spiritual equality as a persistent characteristic of Dissenters throughout the nineteenth century while also suggesting it was hard to maintain as they became aligned with social hierarchies and imperial authorities. Yet it also argues that transnational connections kept Dissenters from subsiding into acquiescence in the powers that were. The fourth section suggests that the defence and revival of a gospel faith also worked best when it was most transnational. The final section asks how far members of Dissenting traditions reconciled their allegiance to them with participation in high, national, and imperial cultures. It suggests that Dissenters could be seen as belonging to a robust subculture, one particularly marked by its domestication of the sacred and sacralization of the domestic. At the same time, however, both ‘Dissenting Gothic’ architecture and the embrace by Dissenters of denominational and national history writing illustrate that their identity was compatible with a confident grasp of national and imperial identities. That confidence was undercut in some quarters by the spread of pessimism among evangelicals and the turn to premillennial eschatology which injected a new urgency into the world mission. The itinerant holiness evangelists who turned away from the institutions built by mainstream denominations fostered Pentecostal movements, which in the twentieth century would decisively shift the balance of global Christianity from north to south. They indicate that the strength and global reach of Anglophone Dissenting traditions still lay in their dynamic heterogeneity.
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17

Weston, Daniel C. Scenes In A Vestry: Being An Account Of The Late Controversy In The South Parish Congregational Church In Augusta. Kessinger Publishing, LLC, 2007.

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18

Weston, Daniel C. Scenes In A Vestry: Being An Account Of The Late Controversy In The South Parish Congregational Church In Augusta. Kessinger Publishing, LLC, 2007.

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19

Schoeman, Kobus, ed. Churches in the mirror: Developing contemporary ecclesiologies. SunBonani Scholar, 2020. http://dx.doi.org/10.18820/9781928424710.

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Ecclesiology is the study of the church and has two focal points; the one is the historical and doctrinal perspective on the church, and the other is the church as situated in a local context in the sense of the local practices of actual congregations. The ecclesiology or, more correctly, the ecclesiologies of this volume mainly focuses on the second aspect, i.e., understanding the local congregation or parish as a community of believers. A congregation may firstly be described by posing a theological question: What is the local missional church or congregation all about? This question may be answered from different perspectives, but it remains essential to answer it from a theological perspective. The first five chapters in this book focus mainly on a theological understanding of the congregation. This is done from different disciplines within the study field of theology. Congregations are, secondly, social realities and should be described and analysed through an analytical or empirical lens, or, to answer the question attached to the first empirical-descriptive task of practical theology, “What is going on?”. The remaining chapters use a quantitative and qualitative lens and give an empirical analysis of the congregation. The intention is to critically reflect on the church and congregations’ ecclesiology from a theological and analytical perspective with an emphasis on the South African context. It wants to map markers for the development of contemporary ecclesiologies, and the different chapters are meant as mirrors to look in and reflect on the theological and contextual relevance of denominations and congregations in South Africa.
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20

Lyman, Albert Josiah, and John Churchwood Wilson. Struggle for Religious Liberty in the Fifteenth and Sixteenth Centuries; Being a Series of Six Lectures Delivered on Sunday Evenings in the South Congregational Church, Brooklyn, in the Winter Of 1903. Creative Media Partners, LLC, 2015.

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21

Fones-Wolf, Elizabeth, and Ken Fones-Wolf. Unrest in Zion. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039034.003.0003.

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This chapter examines how southern religious institutions responded to economic collapse, social unrest, and a horrific world war. During the 1930s, church membership declined throughout the South as congregations, ministers, and church fellowships struggled with the hard times and the ensuing migrations. Those declines were not uniform; some Protestant churches responded to the material and psychological needs of its members better than others. Meanwhile, within and across denominations and church groups, debates raged about modernity, threats from an expanding government, and signs of the end times. Across the board, however, the experiences of hundreds of thousands of southern white Protestants forced the region's sacred institutions to reevaluate what they offered to the region's working people.
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22

Pickle, W. Stewart. Developing a discipleship model for starting Hispanic congregations in South Florida. 1996.

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23

Marovich, Robert M. Sing a Gospel Song. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039102.003.0009.

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This chapter discusses some important developments that enabled gospel music gain a greater foothold in Chicago during the 1940s. Migration from the South continued unabated into the 1940s, leading to increased membership in church congregations. In addition, gospel singers and musicians were popping up on the South and West Sides. This chapter first examines the contributions of the First Church of Deliverance and its stable of soloists, including Myrtle Jackson, Edna Mae Quarles, Elizabeth Hall, and R. L. Knowles, to Chicago gospel music. It then looks at “song battles” between two or more gospel quartets, groups, or singers, along with the First Church of Deliverance's Candle Lighting Service and Gospel Music Festival. It also provides a background on Mahalia Jackson's reputation and career as a gospel singer before concluding with an assessment of three popular Chicago-based gospel groups that plied their singing trade during and immediately after the war years: the Roberta Martin Singers, the Lux Singers, and the Gay Sisters.
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24

Case, Jay R. Methodists and Holiness in North America. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0009.

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Baptists in nineteenth-century North America were known as eager proselytizers. They were evangelistic, committed to the idea of a believers’ church in which believers’ baptism was the norm for church membership and for the most part fervent revivalists. Baptist numbers soared in the early nineteenth-century United States though at the cost of generating much internal dissent, while in Canada New Light preachers such as Henry Alline were influential, but often had to make headway against an Anglican establishment. The Baptist commitment to freedom of conscience and gathered congregations had been hardened over the centuries by the experience of persecution and that meant that they were loath to qualify the freedom of individual congregations. The chapter concentrates on exposing the numerous divisions in the Baptist family, the most basic of which was the disagreement over the nature of the atonement, which separated General (Arminian) from Particular (Calvinist) Baptists. Revivals induced further divisions between Regular Baptists who were reserved about them and Separate Baptists who saw dramatic conversions and fervent outbursts as external signs of inward grace. Calvinistic Baptists took a dim view of efforts to induce conversions as laying too much trust in human agency. Though enthusiasm for missions gripped American and Canadian Baptists alike, there were those who feared that missionary societies would erode congregational autonomy. Dissent over slavery and abolition constituted the biggest single division in North American Baptist life. Southern Baptists developed biblical defences of slavery and were annoyed at attempts to keep slaveholders out of missionary work. As a result they formed a separate denomination, the Southern Baptist Convention, in 1845. Baptists had been successful in converting black slaves and black Baptists such as the northerner Nathaniel Paul were outspoken abolitionists. In the South after the Civil War, though, blacks marched out of white denominations to form associations of their own, often with white encouragement. Finally, not the least cause of internal dissent were disputes over ecclesiology, with J.M. Graves and J.R. Pendleton, the founders of Old Landmarkism, insisting with renewed radicalism on denominational autonomy. The chapter suggests that by the end of the century, Baptists embodied the tensions in Dissenting traditions. Their dissent in the public square intensified the possibility of internal disagreement, even schism, their tradition of Christian democracy proving salvifically liberating but ecclesiastically messy. While they stood for liberty and religious equality, they were active in anti-Catholic politics and in seeking to extend state activism in society through the Social Gospel movement.
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25

South Dakota Synod: Evangelical Lutheran Church in America, 1988-1998 : its history, congregations, worshiping communities, auxiliaries, and ministries. [Sioux Falls, S.D.]: South Dakota Synod ELCA, 1999.

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26

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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27

Locke, Joseph. Of Tremor and Transition. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190216283.003.0004.

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At the turn of the twentieth century, a “New South” of industry, cities, and commerce promised to modernize the American South. Amid much regional change, southern evangelicals commonly comprehended and universally lamented a spiritual crisis. Despite growing churches, rising salaries, enhanced public prestige, and expanding congregations, southern white Protestant ministers perceived only a landscape of empty churches, disrespected preachers, indolent congregants, and a hostile public. Within their insular denominational worlds, southern religious leaders such as Baylor president William Carey Crane outlined the contours of their anxieties. But if a deep-seated sense of widespread crisis confronted religious Texans, a new generation of emerging leaders such as J. B. Cranfill promised a way out: they could fight in the public sphere. Senator Morris Sheppard and others increasingly imagined that the politics of prohibition could free religious southerners from their perceived crisis and reclaim an imagined golden age for American religion.
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28

Hudnut-Beumler, James. Strangers and Friends at the Welcome Table. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469640372.001.0001.

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In this fresh and fascinating chronicle of Christianity in the contemporary South, historian and minister James Hudnut-Beumler draws on extensive interviews and his own personal journeys throughout the region over the past decade to present a comprehensive portrait of the South’s long-dominant religion. Hudnut-Beumler traveled to both rural and urban communities, listening to the faithful talk about their lives and beliefs. What he heard pushes hard against prevailing notions of southern Christianity as an evangelical Protestant monolith so predominant as to be unremarkable. True, outside of a few spots, no non-Christian group forms more than six-tenths of one percent of a state’s population in what Hudnut-Beumler calls the Now South. Drilling deeper, however, he discovers an unexpected, blossoming diversity in theology, practice, and outlook among southern Christians. He finds, alongside traditional Baptists, black and white, growing numbers of Christians exemplifying changes that no one could have predicted even just forty years ago, from congregations of LGBT-supportive evangelicals and Spanish-language church services to a Christian homeschooling movement so robust in some places that it may rival public education in terms of acceptance. He also finds sharp struggles and political divisions among those trying to reconcile such Christian values as morality and forgiveness—the aftermath of the mass shooting at Charleston’s Emanuel A.M.E. Church in 2015 forming just one example. This book makes clear that understanding the twenty-first-century South means recognizing many kinds of southern Christianities.
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29

Catholicity Challenging Ethnicity: An Ecclesiological Study of Congregations and Churches in Post-Apartheid South Africa. Lang GmbH, Internationaler Verlag der Wissenschaften, Peter, 2016.

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30

Berggren, Erik. Catholicity Challenging Ethnicity: An Ecclesiological Study of Congregations and Churches in Post-Apartheid South Africa. Lang GmbH, Internationaler Verlag der Wissenschaften, Peter, 2016.

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31

Berggren, Erik. Catholicity Challenging Ethnicity: An Ecclesiological Study of Congregations and Churches in Post-Apartheid South Africa. Lang GmbH, Internationaler Verlag der Wissenschaften, Peter, 2016.

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32

Berggren, Erik. Catholicity Challenging Ethnicity: An Ecclesiological Study of Congregations and Churches in Post-Apartheid South Africa. Lang GmbH, Internationaler Verlag der Wissenschaften, Peter, 2016.

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33

O’Connor, Daniel. India. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199644636.003.0011.

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The East India Company was the exclusive vehicle for bringing Anglicanism to India until the nineteenth century. The company appointed some 500–600 chaplains in this period, ministering initially only to British employees on its voyages and in its factories, though some chaplains and company officials were mission-minded. In the eighteenth century, some Indian and mixed-race employees joined the Church. Militarization of the company at this time considerably increased these numbers, in the form of the children of British soldiers and Indian and mixed-race women. In 1813, the episcopate and an Indian ecclesiastical establishment were introduced, while, chiefly under the influence of the Evangelical movement, missionaries began to be admitted and to evangelize Indian people. In South India, congregations of Lutheran converts were transferred to the Anglican community.
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34

Shoemaker, Stephen P. Unitarians, Shakers, and Quakers in North America. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0011.

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The American Revolution inspired new movements with a longing to restore what they believed was a primitive and pure form of the church, uncorrupted by the accretions of the centuries. Unlike most Canadians, Americans were driven by the rhetoric of human equality, in which individual believers could dispense with creeds or deference to learned ministers. This chapter argues that one manifestation of this was the Restorationist impulse: the desire to recover beliefs and practices believed lost or obscured. While that impulse could be found in many Protestant bodies, the groups classified as ‘Restorationist’ in North America emerged from what is today labelled the Stone-Campbell movement. They were not known explicitly as Restorationists as they identified themselves as ‘Christian Churches’ or ‘Disciples of Christ’ in a bid to find names that did not separate them from other Christians. The roots of this movement lay in the Republican Methodist Church or ‘Christian Church’ founded by James O’Kelly on the principle of representative governance in church and state. As its ‘Christian’ title implied, the new movement was supposed to effect Christian unity. It was carried forward in New England by Abner Jones and Elias Smith who came from Separate Baptist congregations. Smith was a radical Jeffersonian republican who rejected predestination, the Trinity, the divinity of Christ, and original sin as human inventions and would be rejected from his own movement when he embraced universalism. The Presbyterian minister Barton W. Stone was the most important advocate of the Christian movement in Kentucky and Tennessee. Stone was a New Light Presbyterian who fell out with his church in 1803 because he championed revivals to the displeasure of Old Light Presbyterians. With other ministers he founded the Springfield Presbytery and published an Apology which rejected ‘human creeds and confessions’ only to redub their churches as Christian Churches or Churches of Christ. Stone’s movement coalesced with the movement founded by Alexander Campbell, the son of an Ulster Scot who emigrated to the United States after failing to effect reunion between Burgher and Anti-Burghers and founded an undenominational Christian Association. Alexander embraced baptism by immersion under Baptist influence, so that the father and son’s followers were initially known as Reformed (or Reforming) Baptists. The increasing suspicion with which Baptists regarded his movement pushed Alexander into alliance with Stone, although Campbell was uneasy about formal terms of alliance. For his part, Stone faced charges from Joseph Badger and Joseph Marsh that he had capitulated to Campbell. The Stone-Campbell movement was nonetheless successful, counting 192,000 members by the Civil War and over a million in the United States by 1900. Successful but bifurcated, for there were numerous Christian Churches which held out from joining the Stone-Campbell movement, which also suffered a north–south split in the Civil War era over political and liturgical questions. The most buoyant fraction of the movement were the Disciples of Christ or Christian Churches of the mid-west, which shared in the nationalistic and missionary fervour of the post-war era, even though it too in time would undergo splits.
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35

Smith, Eric C. Oliver Hart and the Rise of Baptist America. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197506325.001.0001.

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Oliver Hart was arguably the most important evangelical leader of the pre-Revolutionary South. For thirty years the pastor of the Charleston Baptist Church, Hart’s energetic ministry breathed new life into that congregation and the struggling Baptist cause in the region. As the founder of the Charleston Baptist Association, Hart did more than any single person to lay the foundations for the institutional life of the Baptist South, while also working extensively with evangelicals of all denominations to spread the revivalism of the Great Awakening across the lower South. One reason for Hart’s extensive influence is the uneasy compromise he made with white Southern culture, most apparent in his willingness to sanctify rather than challenge the institution of slavery, as his more radical evangelical predecessors had done. While this capitulation gained Hart and his fellow Baptists access to Southern culture, it would also sow the seeds of disunion in the larger American denomination Hart worked so hard to construct. Oliver Hart and the Rise of Baptist America is the first modern biography of Oliver Hart, at the same time interweaving the story of the remarkable transformation of America’s Baptists across the long eighteenth century. It provides perhaps the most complete narrative of the early development of one of America’s largest, most influential, and most understudied religious groups.
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36

French, Jonathan. A Sermon, Preached at the Ordination of the Reverend James Kendall, Over the First Church and Congregation in Plymouth, January 1, 1800. by Jonathan French, A.M. Pastor of the South Church in Andover. Gale Ecco, Print Editions, 2018.

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37

Brown, Stewart J. W. T. Stead. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198832539.001.0001.

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W. T. Stead (1849–1912), newspaper editor, author, social reformer, advocate for women’s rights, peace campaigner, spiritualist, was one of the best-known public figures in late Victorian and Edwardian Britain. This a religious biography of Stead, giving particular attention to Stead’s conception of journalism, in an age of growing mass literacy, as a means to communicate religious truth and morality, and his view of the editor’s desk as a modern pulpit from which the editor could preach to a congregation of tens of thousands. The book explores how his Nonconformist Conscience and sense of divine calling infused his newspaper crusades, most famously his ‘Maiden Tribute’ campaign against child prostitution, and it considers his efforts, through forms of participatory journalism, to create a ‘union of all who love in the service of all who suffer’ and a ‘Civic Church’. The book considers his growing interest in spiritualism and the occult as he searched for the evidence of an afterlife that might draw people of an increasingly secular age back to faith. It discusses his imperialism and his belief in the English-speaking peoples of the British Empire and American Republic as God’s new chosen people for the spread of civilization, and it considers how his growing understanding of other faiths and cultures, but more especially his moral revulsion over the South African War of 1899–1902, brought him to question those beliefs. Finally, it assesses the influence of religious faith on his campaigns for world peace and the arbitration of international disputes.
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