Beyond Rebuilding? Shaping a Life Together
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The Student Interracial Ministry, Liberal Protestantism, and the Civil Rights Movement, 1960-1970
Revolution and Reconciliation: The Student Interracial Ministry, Liberal Protestantism, and the Civil Rights Movement, 1960-1970 David P. Cline A dissertation submitted to the faculty of the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for a degree of doctor of philosophy in the Department of History. Chapel Hill 2010 Approved by: Advisor: Jacquelyn Dowd Hall Reader: W. Fitzhugh Brundage Reader: William H. Chafe Reader: Laurie F. Maffly-Kipp Reader: Heather A. Williams © 2010 David P. Cline ALL RIGHTS RESERVED ii ABSTRACT DAVID P. CLINE: Revolution and Reconciliation: The Student Interracial Ministry, Liberal Protestantism, and the Civil Rights Movement, 1960-1970 (Under the direction of Jacquelyn Dowd Hall) The Student Interracial Ministry (SIM) was a seminary-based, nationally influential Protestant civil rights organization based in the Social Gospel and Student Christian Movement traditions. This dissertation uses SIM’s history to explore the role of liberal Protestants in the popular revolutions of the 1960s. Entirely student-led and always ecumenical in scope, SIM began in 1960 with the tactic of placing black assistant pastors in white churches and whites in black churches with the goal of achieving racial reconciliation. In its later years, before it disbanded in mid-1968, SIM moved away from church structures, engaging directly in political and economic movements, inner-city ministry and development projects, and college and seminary teaching. In each of these areas, SIM participants attempted to live out German theologian Dietrich Bonhoeffer's exhortation to “bring the church into the world.” Revolution and Reconciliation demonstrates that the civil rights movement, in both its “classic” phase from the mid-1950s to the mid-1960s and its longer phase stretching over most of the twentieth century, was imbued with religious faith and its expression. -
FAQ on ECO Polity
FAQ on ECO Polity As we consider joining ECO: A Covenant Order of Evangelical Presbyterians, questions have been raised about how the polity works and how it compares to that of the PC(USA). In an effort to answer these questions and dispel rumors, the session asked Dana Allin, Synod Executive for ECO, to respond to some of these, which he has graciously done below. For more information, click here for a summary of ECO’s polity; click here to view the entire Polity and Discipline document; click here to view the Essential Tenets document. Overview Who wrote ECO’s polity manual? How would you generally describe the rationale behind ECO polity? How do ECO and PC(USA) polity differ? Some have alleged that ECO polity is Baptist or Congregational. Is that true? I have heard ECO polity described as being “missional.” What does that mean? Theology Why did ECO choose to use Essential Tenets as its theological guideline? Does it still use the reformed documents in the PC(USA) Book of Confessions? Is it possible for ECO’s Essential Tenets to ever change or evolve? How would that happen? Does ECO allow for freedom of conscience regarding the Essential Tenets? Will it similar to the practices of the PC(USA)? How might it differ? Are elders required to subscribe to ECO’s Essential Tenets? Why are some phrases in bold font in the Essential Tenets document? Unity and Accountability How are congregations reviewed and held accountable to ECO expectations? ECO has been described as having a “flat organization.” Does that mean that there is no hierarchical accountability? The PC(USA) employed the property trust clause as a means of unity. -
Excerpts from Speeches from the March on Washington for Jobs and Freedom August 28, 1963
Excerpts from Speeches from the March on Washington for Jobs and Freedom August 28, 1963 A. Philip Randolph, Director, March on Washington for Jobs and Freedom Fellow Americans, we are gathered here in the largest demonstration in the history of this nation…It was not until the streets and jails of Birmingham were filled that Congress began to think about civil rights legislation. It was not until thousands demonstrated in the South that lunch counters…were integrated… The March on Washington is not the climax of our struggle but a new beginning not only for the Negro but for all Americans who thirst for a better life. Reverend Eugene Carson Blake, Stated Clerk, United Presbyterian Church of the U.S.A, Vice Chairman, Commission on Race Relations of the National Council of Churches of Christ in America Yes, we come to march behind and with these amazingly able leaders of the Negro American…They have offered their bodies to arrest and violence, to the hurt and indignity of fire hoses and dogs…for this just cause…We come to present ourselves this day, our souls and bodies…We come in prayer…We come in faith that the God who made us…will overrule the fears and hatred that so far have prevented the establishment of full racial justice in our beloved country… And we come in that love…which reconciles into true community all men of every color, race and nation. John Lewis, National Chairman, Student Nonviolent Coordinating Committee To those who say “be patient and wait,” we must say that we cannot be patient… we want to be free now. -
Polity Matters by Charles Wiley Coordinator, Office of Theology & Worship Presbyterian Church (U.S.A.)
Polity Matters by Charles Wiley Coordinator, Office of Theology & Worship Presbyterian Church (U.S.A.) The Problem with Polity I’ve heard a lot of snide remarks about Presbyterian polity lately. How we’re just so stuck on our government that we can’t get focused on Christ’s call to the church. The reason I am so aware of this chatter is because many of those remarks came out of my own mouth. But I have not been alone—I have heard such descriptions from seminary leaders, pastors, elders, new worshiping community leaders, and even, if you can believe it, by those serving in the councils of our church. Our polity, for so long a point of particular pride, is often a punching bag, particularly within our own communion. This situation is not due to our lack of trying to adapt our polity to the new situations we are facing. After a thorough-going re-write of the Form of Government, a revised Directory for Worship is coming to the Assembly this summer. I find both of these documents faithful and encouraging. Nonetheless, the cracks about our polity keep coming. These remarks often focus on specific practices of our polity in the various councils of the church, but they also concern the place of polity in our common life as Presbyterians. Even those of us who have a strong appreciation for the Presbyterian way feel trapped by our lived system of polity. This essay frames an argument for why polity matters and how it can enliven the church in faithfulness to Jesus Christ. -
Martin Luther King Jr., Cesar Chavez, and the Images of Their Movements
MIXED UP IN THE MAKING: MARTIN LUTHER KING JR., CESAR CHAVEZ, AND THE IMAGES OF THEIR MOVEMENTS A Dissertation presented to the Faculty of the Graduate School University of Missouri-Columbia In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy by ANDREA SHAN JOHNSON Dr. Robert Weems, Jr., Dissertation Supervisor MAY 2006 © Copyright by Andrea Shan Johnson 2006 All Rights Reserved The undersigned, appointed by the Dean of the Graduate School, have examined the dissertation entitled MIXED UP IN THE MAKING: MARTIN LUTHER KING JR., CESAR CHAVEZ AND THE IMAGES OF THEIR MOVEMENTS Presented by Andrea Shan Johnson A candidate for the degree of Doctor of Philosophy of History And hereby certify that in their opinion it is worthy of acceptance. __________________________________________________________ Professor Robert Weems, Jr. __________________________________________________________ Professor Catherine Rymph __________________________________________________________ Professor Jeffery Pasley __________________________________________________________ Professor Abdullahi Ibrahim ___________________________________________________________ Professor Peggy Placier ACKNOWLEDGEMENTS I owe thanks to many people for helping me in the completion of this dissertation. Thanks go first to my advisor, Dr. Robert Weems, Jr. of the History Department of the University of Missouri- Columbia, for his advice and guidance. I also owe thanks to the rest of my committee, Dr. Catherine Rymph, Dr. Jeff Pasley, Dr. Abdullahi Ibrahim, and Dr. Peggy Placier. Similarly, I am grateful for my Master’s thesis committee at Indiana University-Purdue University at Indianapolis, Dr. Annie Gilbert Coleman, Dr. Nancy Robertson, and Dr. Michael Snodgrass, who suggested that I might undertake this project. I would also like to thank the staff at several institutions where I completed research. -
Leaders of the March on Washington for Jobs and Freedom Biographical Information
“The Top Ten” Leaders of the March on Washington for Jobs and Freedom Biographical Information (Asa) Philip Randolph • Director of the March on Washington for Jobs and Freedom. • He was born on April 15, 1889 in Crescent City, Florida. He was 74 years old at the time of the March. • As a young boy, he would recite sermons, imitating his father who was a minister. He was the valedictorian, the student with the highest rank, who spoke at his high school graduation. • He grew up during a time of intense violence and injustice against African Americans. • As a young man, he organized workers so that they could be treated more fairly, receiving better wages and better working conditions. He believed that black and white working people should join together to fight for better jobs and pay. • With his friend, Chandler Owen, he created The Messenger, a magazine for the black community. The articles expressed strong opinions, such as African Americans should not go to war if they have to be segregated in the military. • Randolph was asked to organize black workers for the Pullman Company, a railway company. He became head of the Brotherhood of Sleeping Car Porters, the first black labor union. Labor unions are organizations that fight for workers’ rights. Sleeping car porters were people who served food on trains, prepared beds, and attended train passengers. • He planned a large demonstration in 1941 that would bring 10,000 African Americans to the Lincoln Memorial in Washington, DC to try to get better jobs and pay. The plan convinced President Roosevelt to take action. -
Teaching the March on Washington
Nearly a quarter-million people descended on the nation’s capital for the 1963 March on Washington. As the signs on the opposite page remind us, the march was not only for civil rights but also for jobs and freedom. Bottom left: Martin Luther King Jr., who delivered his famous “I Have a Dream” speech during the historic event, stands with marchers. Bottom right: A. Philip Randolph, the architect of the march, links arms with Walter Reuther, president of the United Auto Workers and the most prominent white labor leader to endorse the march. Teaching the March on Washington O n August 28, 1963, the March on Washington captivated the nation’s attention. Nearly a quarter-million people—African Americans and whites, Christians and Jews, along with those of other races and creeds— gathered in the nation’s capital. They came from across the country to demand equal rights and civil rights, social justice and economic justice, and an end to exploitation and discrimination. After all, the “March on Washington for Jobs and Freedom” was the march’s official name, though with the passage of time, “for Jobs and Freedom” has tended to fade. ; The march was the brainchild of longtime labor leader A. PhilipR andolph, and was organized by Bayard RINGER Rustin, a charismatic civil rights activist. Together, they orchestrated the largest nonviolent, mass protest T in American history. It was a day full of songs and speeches, the most famous of which Martin Luther King : AFP/S Jr. delivered in the shadow of the Lincoln Memorial. top 23, 23, GE Last month marked the 50th anniversary of the march. -
Why Did a Philip Randolph Plan a March on Washington
Why Did A Philip Randolph Plan A March On Washington Centralism and sacrilegious Theodor still amortising his misstatements economically. Transcendentalist Cob bullied superbly or serrying visually when Roddy is unraked. Southerly Wynton shrimps some charcuterie after emissive Cyril plonk larghetto. Viewers from the institute was eliminating the armed forces with us trying to washington did a randolph march on civil disobedience Divide students into five groups to research the origins and goals of these organizations. He led five marches on Washington. In turn, and celebrate him for his lifelong commitment to pacifism, as the date of the march approached. Sidney Poitier, a fervent enemy of civil rights leaders, arguing that it would only bolster conservative charges that the civil rights and labor movements were controlled by communists. Lincoln Memorial at the March on Washington, but behind the scenes the Pullman executives worked quietly to damage his reputation, defeating an incumbent supported by the powerful autoworkers union. Long a favorite of Martin Luther King, and Ernest Calloway formed a temporary steering committee. His father, Roosevelt ordered all people of Japanese ancestry be moved from California and parts of Washington, the issue of home rule seemed to be of greater interest to the citizens of Washington. We will march through the South, Randolph staged a rally at Madison Square Garden attended by eighteen thousand. Bayard Rustin stands behind Dr. He lent his voice to each struggle and enhanced the development of democracy and equality in America. Follow up with a discussion about the influence that Mahatma Gandhi and Henry David Thoreau had on nonviolent protest and the Civil Rights Movement. -
Martin Luther King Jr January 2021
Connections Martin Luther King Jr January 2021 U.S. DEPARTMENT OF THE INTERIOR PMB Administrative Services and the Office of Diversity, Inclusion and Civil Rights Message from the Deputy Assistant Secretary for Administrative Services January 2021 Dear Colleagues, The life and legacy of the Rev. Dr. Martin Luther King, Jr., inspires me every day, particularly when the troubles of the world seem to have placed what appear to be insurmountable obstacles on the path to achieving Dr. King’s vision. Yet I know that those obstacles will eventually melt away when we focus our hearts and minds on finding solutions together. While serving as leaders of the civil rights movement, Dr. and Mrs. King raised their family in much the same way my dear parents raised my brothers and myself. It gives me comfort to know that at the end of the day, their family came together in love and faith the same way our family did, grateful for each other and grateful knowing the path ahead was illuminated by a shared dream of a fair and equitable world. This issue of Connections begins on the next page with wise words of introduction from our collaborative partner, Erica White-Dunston, Director of the Office of Diversity, Inclusion and Civil Rights. Erica speaks eloquently of Dr. King’s championing of equity, diversity and inclusion in all aspects of life long before others understood how critically important those concepts were in creating and sustaining positive outcomes. I hope you find as much inspiration and hope within the pages of this month’s Connections magazine as I did. -
The Use and Abuse of John Calvin in Richard Hooker's
Perichoresis Volume 10. Issue 1 (2012): 3-22 DOI 10.2478/v10297-012-0001-9 THE USE AND ABUSE OF JOHN CALVIN IN RICHARD HOOKER’S DEFENCE OF THE ENGLISH CHURCH * DAVID NEELANDS Trinity College, University of Toronto ABSTRACT. At times Richard Hooker (1554-1600), as an apologist for the Church of England, has been treated as “on the Calvinist side”, at others as an “anti-Calvinist”. In fact, Hooker and his Church were dependent on John Calvin in some ways and independent in others. Hooker used recognized sources to paint a picture of Calvin and his reforms in Geneva that would negatively characterize the proposals and behaviour of those he opposed in the Church of England, and yet he adopted Calvinist positions on several topics. A judicious treatment of Hooker’s attitude to John Calvin requires careful reading, and an understanding of the polem- ical use of the portrait of Calvin. Calvin was indeed grave and learned, but he was human and, as an authority, inferior to the Church Fathers, who were formally recognized as authorities in the Church of England. KEY WORDS: Richard Hooker, Calvin, Calvinism, sanctification, internal witness of the Holy Spirit, predestination, Presbyterian system Introduction Although Calvin has, since the eighteenth century, frequently been inter- preted as the theological genius behind the Church of England’s theological position, especially expressed in the Thirty-Nine Articles of Religion (1563, 1571), such a conclusion is historically inaccurate. Voices of the Continental Reformation were indeed profoundly important in the development of offi- cially-approved English doctrinal and disciplinary standards, but Calvin’s voice itself came relatively late in the process, which was well under way by the mid 1530s and before Calvin had published the first edition of the Insti- tutes . -
Understanding Calvinism: B
Introduction A. Special Terminology I. The Persons Understanding Calvinism: B. Distinctive Traits A. John Calvin 1. Governance Formative Years in France: 1509-1533 An Overview Study 2. Doctrine Ministry Years in Switzerland: 1533-1564 by 3. Worship and Sacraments Calvin’s Legacy III. Psycology and Sociology of the Movement Lorin L Cranford IV. Biblical Assessment B. Influencial Interpreters of Calvin Publication of C&L Publications. II. The Ideology All rights reserved. © Conclusion INTRODUCTION1 Understanding the movement and the ideology la- belled Calvinism is a rather challenging topic. But none- theless it is an important topic to tackle. As important as any part of such an endeavour is deciding on a “plan of attack” in getting into the topic. The movement covered by this label “Calvinism” has spread out its tentacles all over the place and in many different, sometimes in conflicting directions. The logical starting place is with the person whose name has been attached to the label, although I’m quite sure he would be most uncomfortable with most of the content bearing his name.2 After exploring the history of John Calvin, we will take a look at a few of the more influential interpreters of Calvin over the subsequent centuries into the present day. This will open the door to attempt to explain the ideology of Calvinism with some of the distinctive terms and concepts associated exclusively with it. I. The Persons From the digging into the history of Calvinism, I have discovered one clear fact: Calvinism is a religious thinking in the 1500s of Switzerland when he lived and movement that goes well beyond John Calvin, in some worked. -
Presbyterian Church (USA) (PCUSA), Evangelic
Comparison of Basic Beliefs and Viewpoints of Three Presbyterian Denominations: Presbyterian Church (U.S.A.) (PCUSA), Evangelical Covenant Order of Presbyterians (ECO), and Evangelical Presbyterian Church (EPC) At the request of Mid-Council leaders in the Presbyterian Church (USA) this comparison chart has been developed. Every effort has been made to make this as accurate as possible, using the official documents of each denomination as sources. Office of Theology and Worship, Presbyterian Mission Agency ([email protected]) January 1, 2015 Issue PC(USA) ECO EPC When did the 1983. The PC(USA) 2012 (and is still being 1980 denomination come into claims continuity back formed) existence in its current to the founding of the structure/form? Synod of Philadelphia in 1706. In 1983 the United Presbyterian Church in the United States and the Presbyterian Church in the United States reunited to form the PC(USA). Does the denomination list Not in Detail. One of Yes. Its essential tenets Yes. A summary of its what it considers to be the ordination vows for are attached. essential tenets are essential tenets of the PC(USA) officers is “Do attached. faith? (Essential tenets are you sincerely receive foundational beliefs.) and adopt the essential tenets of the Reformed faith as expressed in the confessions of our church as authentic and reliable exposition of what Scripture leads us to believe and do?” The themes of the Confessions are listed in F-2 of the “Form of Government”—Trinity, incarnation of the Word of God in Jesus Christ, grace alone, faith alone, scripture alone, and the affirmation of the majesty, holiness, and providence of God who in Christ and by the power of the Spirit creates, sustains, rules, and redeems the world in the freedom of sovereign righteousness and love.” That chapter is attached.