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Social Capital and Religion: the Contribution of Church in Mizoram
!" #! $ % #$# &'& Abstract This article discusses the concept of social capital and the role of religion, mainly Church, in producing what is known as Religious Social Capital in Mizoram. Drawing from various scholars, it attempts to define the concept of social capital by touching upon different dimensions associated with it. The multiple ways through which different religion related aspects help, shape and generate the stock of society’s social capital have been identified. It concludes that religious congregation is one major site for the generation of social capital in Mizo society. Keywords: social capital, religion, church, Christianity, Mizoram. Introduction Academic discussions of social capital show an increasing interest in the role of religion 1 and faith-based associations as an agent of its formation. There is a growing corpus of literature about the strategic role that religious organisations such as churches are playing in fostering and producing social capital leading to social cohesion and cooperation, inclusion, networks, shared norms of reciprocity, associational life, civic engagement, political activity etc. 2 In this light, this paper aims to find out the manner and extent to which church can be considered as an (*M. Phil Research Scholar, Centre for Political Studies, Jawaharlal Nehru University, New Delhi: Email: [email protected]) important builder of social capital in the present Mizo society. Focusing on the institutional aspects and membership, it is hypothesized that churches in Mizoram have been occupying the central place in the lives of the Mizos. They are providing common places and opportunity for people to meet, creating social networks of friends and neighbours, facilitating involvement and participation in voluntary associations concerned with the health and wealth of the community, enabling the members to develop a diverse range of civic skills like leadership skills, negotiation and bargaining tactics that are instrumental in active involvement in the political affairs of one’s society etc. -
Excerpts from the Color of Compromise Jemar Tisby Chapter
Excerpts from The Color of Compromise Jemar Tisby Chapter 1 THE COLOR OF COMPROMISE Four young girls busily prepared for their big day. It was September 15, 1963, the day of the “Youth Day” Sunday service at Sixteenth Street Baptist Church in Birmingham, Alabama, and the girls, along with the other young people of the congregation, would spend the next few hours singing songs, reciting poems, praying, and giving encouraging messages in front of hundreds of beaming parents. The girls— Addie Mae Collins (14), Denise McNair (11), Carole Robertson (14), and Cynthia Wesley (14)—had just finished Sunday school and were in the church basement making final adjustments to their white dresses when the bomb exploded. The blast, which killed all four girls and injured at least twenty others, left a hole in the floor five feet wide and two feet deep. It decapitated Cynthia. Her parents could only identify her body by her feet and by the ring she was wearing. A newspaper report at the time indicated that all of the church’s stained-glass windows had been destroyed except one. That window depicted “Christ leading a group of little children. The face of Christ was blown out.” [* * *] Before the funeral, on the day after the bombing, a young, white lawyer named Charles Morgan Jr. delivered a lunchtime speech at Birmingham’s all-white Young Men’s Business Club. Of course, he had heard about the tragedy in his city, and this lifelong southerner jotted down some words about racism and complicity that would prove to be a turning point in his life. -
Theology in America
Theology in America E. BROOKS HOLIFIELD Theology in America CHRISTIAN THOUGHT FROM THE AGE OF THE PURITANS TO THE CIVIL WAR Yale University Press New Haven & London Published with assistance from the Annie Burr Lewis Fund and Emory University. Copyright ∫ 2003 by Yale University. All rights reserved. This book may not be reproduced, in whole or in part, including illustrations, in any form (beyond that copying permitted by Sections 107 and 108 of the U.S. Copyright Law and except by reviewers for the public press), without written permission from the publishers. Set in Sabon type by Keystone Typesetting, Inc. Printed in the United States of America by Sheridan Books, Ann Arbor, Michigan The Library of Congress has cataloged the hardcover edition as follows: Holifield, E. Brooks. Theology in America: Christian thought from the age of the Puritans to the Civil War / E. Brooks Holifield. p. cm. Includes bibliographical references and index. isbn 0-300-09574-0 (alk. paper) 1. Theology, Doctrinal—United States—History. I. Title. bt30.u6h65 2003 230%.0972—dc21 2003042289 A catalogue record for this book is available from the British Library. The paper in this book meets the guidelines for permanence and durability of the Committee on Production Guidelines for Book Longevity of the Council on Library Resources. isbn 0-300-10765-x (pbk. : alk. paper) 109876543 Contents Preface vii 1 Introduction: Theology in America 1 Part 1. Calvinist Origins 2 The New England Calvinists 25 3 Rationalism Resisted 56 4 Nature, the Supernatural, and Virtue 79 5 Jonathan Edwards 102 6 Fragmentation in New England 127 Part 2. -
Defining Moments A
Furman Magazine Volume 45 Article 4 Issue 1 Spring 2002 4-1-2002 Defining Moments A. V. Huff, Jr. Furman University Follow this and additional works at: https://scholarexchange.furman.edu/furman-magazine Recommended Citation Huff, Jr., A. V. (2002) "Defining Moments," Furman Magazine: Vol. 45 : Iss. 1 , Article 4. Available at: https://scholarexchange.furman.edu/furman-magazine/vol45/iss1/4 This Regular Feature is made available online by Journals, part of the Furman University Scholar Exchange (FUSE). It has been accepted for inclusion in Furman Magazine by an authorized FUSE administrator. For terms of use, please refer to the FUSE Institutional Repository Guidelines. For more information, please contact [email protected]. Richard Furman (1755-1825) James C. Furman, son of Richard becomes a leading Baptist minister Furman, is the dominant figure in and envisions an academy that, in university history from 1844 to 1879 time, will "grow into a fully organized and becomes the institution's first college should wise and liberal president in 1859. measures be pursued." Reflections on the people and events that have forged Furman's identity through the university's 175-year history. By A.V. Huff, Jr. 2 Furman closes during the Civil War, although the female college remains open. ROM THE VANTAGE POINT OF 175 YEARS OF FURMAN'S HISTORY, TWO CONCLUSIONS EASILY COME TO MIND. THE PROGRESSIVE VIEW OF THE PAST IS THE MOST COMMON AT CELEBRATORY MOMENTS LIKE THIS. LOOK HOW FAR WE'VE COME, WE MIGHT SAY, FROM THAT LITTLE ACADEMY IN EDGEFIELD. AREN'T WE - AND OUR FOREBEARS - GREAT TO HAVE MADE SO MUCH OUT OF SO LITTLE? THE OTHER CONCLUSION IS A MORE TRAGIC, DETERMINIST VIEW: WE ARE VICTIMS OF OUR HISTORY, NO MORE THAN PAWNS OF FORCES WE CANNOT CONTROL. -
A Concept for Union and an Identity Marker for Mizo Christians
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Journals of Faculty of Orthodox Theology, Babes-Bolyai University (Romania) SUBBTO 63, no. 2 (2018): 75-90 DOI:10.24193/subbto.2018.2.06 II. HISTORICAL THEOLOGY HEAVENLY CITIZENSHIP: A CONCEPT FOR UNION AND AN IDENTITY MARKER FOR MIZO CHRISTIANS MARINA NGURSANGZELI BEHERA* ABSTRACT. Paul, as it is well known, was a citizen of the Roman Empire and he wrote these words about citizenship to a young congregation in a Hellenistic city. The Greek word „in Philippians 3:20” he uses here is translated differently as “conservation” (KJV), as “home” and as “citizenship” in the New American Standard (NAS) translation. So, Christian citizenship is in heaven - not on earth. It is from there Christians expect their Lord and savior to come. Yet, while living on earth and waiting until He comes and while being part of the larger human community each and every one is a member of political unit, a nation or a state or a tribe. The knowledge of the heavenly citizenship gives Christians an indication where to hope for true citizenship and gives at the same time a clear indication to distinguish between “heavenly” affairs and their allegiance to worldly powers on earth. During the initial period of the history of Christianity in Mizoram in order to differentiate one’s new identity was the conviction and the declaration that one is now Pathian mi (God’s people) and vanram mi (heavenly citizen). This significant concept and understanding of what it means for the Mizo to be Christian is reflected prominently in Mizo indigenous hymns and gospel songs as well as in the preaching of the Gospel, where it is declared that one is no longer a citizen of this “earthly world” (he lei ram mi), but of the “heavenly world” (van ram mi). -
Horn's Creek Baptist Church
The Early History of Horn’s Creek Baptist Church By Bettis C. Rainsford Historian of the Edgefield County Historical Society Published upon the Occasion of the Initiation of the Restoration of the Church Property April 13, 2014 2014 The Early History of Horn’s Creek Church © Bettis C. Rainsford By: Bettis C. Rainsford Horn’s Creek is a tributary of Stevens Creek in Edgefield County, South Carolina. Its headwaters are near the Pine House and it runs and This publication is dedicated in loving meanders in a westerly and southwesterly direction some sixteen miles to its mouth at Stevens Creek. From its mouth it is approximately seven memory of: miles to the mouth of Stevens Creek where Stevens Creek runs into the Savannah River. Approximately four miles below its headwaters and twelve miles above its mouth, on a ridge on the north side of the creek, stands an ancient church which will soon celebrate the 250th anniversary of its founding. Founded in 1768, Horn’s Creek Church soon became the center of religious activity for a sparsely-populated area that stretched for nearly ten miles in every direction. It was one of two churches in the region, both of which had been founded by the “New Light” or “Separate” or “Irregular” Baptist movement which was a part of the “Great Awakening” of the mid- eighteenth century. When President George Washington passed through this county on his Southern Tour in 1791, the Church had already been serving the religious needs of the people for nearly a quarter of a century. In the decades following its founding, the population of the Horn’s Creek neighborhood grew rapidly. -
VOICES from the PAST; VOICES for the PEW: History of Support of the Direct Linkage Between Trustees and the SBC Churches
Journal for Baptist Theology and Ministry Vol. 2 No. 1 (Spring 2004): 6-21 VOICES FROM THE PAST; VOICES FOR THE PEW: History of Support of the Direct Linkage Between Trustees and the SBC Churches Ergun Mehmet Caner Associate Professor of Theology and Church History Liberty University 1971 University Blvd. Lynchburg, VA 24502 Outsiders often assume that the president of the Southern Baptist Convention sits at the top of a denominational hierarchy, supervises a vast denominational bureaucracy, and directs the work of the Convention by a command-and-control system of authority. This is a natural assumption, for this would be the case in hierarchical systems of denominational polity. But the Southern Baptist Convention is not a hierarchical system, and no individual sits at the top of a denominational flowchart.1 In his forward to the author’s book on the lives of the fifty-two Southern Baptist Convention presidents, Dr. R. Albert Mohler adroitly notes the clear distinction of polity between the Free Church movement, in which Southern Baptists are found, and all other forms of external and internal ecclesiastical authority. We have no ruler. We have no owner. We are a voluntary cooperation of local churches, which have the singular authority to maintain their autonomy. As shall be seen, the trustee system was a systematic and conscious choice by Southern Baptist forefathers to maintain explicitly the direct linkage between the institutions we own and the local churches. As shall be further noted, any violation of the direct linkage between trustees and churches is a direct violation of Southern Baptist’s historical stance on polity. -
South Carolina Historical Markers by Time Period
South Carolina Historical Markers This list of historical markers is divided into the time periods as written in the South Carolina Social Studies Standards. Each time period lists the name of the historical marker, organized alphabetically by county. To read the full text of the historical marker, visit the South Carolina Historical Markers database at: http://www.scaet.org/markers/. South Carolina has over 1,400 historical markers, and new markers are added to this list twice a year. Colonial (Precontact-1763): Boonesborough Township (1763) (Abbeville) Broom Hall Plantation (Berkeley) Long Cane Cemetery (Abbeville) Crowfield Plantation (Berkeley) Savannah Town/Fort Moore (Aiken) Early Indian Trading Paths/The Goose Creek Silver Bluff Baptist Church (Aiken) Men (Berkeley) Beaufort (Beaufort) Goose Creek Bridge (Berkeley) Chapel of Ease (Beaufort) The Yamasee War at Goose Creek (1715) Ruins of Old Sheldon/Prince William’s Parish (Berkeley) Church (Beaufort) Berkeley County (Berkeley) Hilton Head (Beaufort) Medway (Berkeley) Pinckney Island (Beaufort) French Huguenot Plantation (Berkeley) St. Helena’s Church (Beaufort) First Land Granted in Calhoun County Area Old Monck’s Corner (Berkeley) (Calhoun) Mulberry Plantation (Berkeley) St. Matthew’s Lutheran Church/Parent Goose Creek Church (Berkeley) Lutheran Church of this Area (Calhoun) Biggin Church (Berkeley) Savany Hunt (Calhoun) Pompion Hill Chapel (Berkeley) Old Wappetaw Church (Charleston) St. Thomas Church (Berkeley) St. Paul’s, Stono/St. Paul’s Churchyard (Charleston) Old Jamestown -
17/2016 Jumalan Armon Vapauttamat
lähetysteologinen aikAkauskirjA - journal Of missionTÄSSÄ NUMEROSSA-theolo - IN THIS VOLUME gy VOLUME 17 (2016) Jumalan armon vapauttamat lähetysteologinen aikakauskirja - journal of mission-theology VOLUME 17 (2016) Jumalan armon vapauttamat LÄHETYSTEOLOGINEN AIKAKAUSKIRJA - JOURNAL OF MISSION THEOLOGY VOLUME 17 (2016) Jumalan armon vapauttamat JULKAISIJA - PUBLISHER Kirkon lähetystyön keskus (KLK) - Office for Global Mission PÄÄTOIMITTAJA Risto Jukko TÄMÄN NUMERON TOIMITTAJAT Risto Jukko ja Jaakko Rusama TAITTO Emma Martikainen KANNEN KUVA Juho Ruohola KUVAT ESIINTYMISJÄRJESTYKSESSÄ Suomen Lähetysseura / kuvapalvelu Miikka Ruokasen kuva-arkisto Luterilaisen maailmanliiton kuva-arkisto Kirkkojen maailmanneuvoston kuva-arkisto Fotonipa PAINO Grano Oy Kuopio 2016 PAINOS 700 kpl ISBN 978-951-789-561-3 (nid.) ISBN 978-951-789-562-0 (PDF) ISSN 0788-9518 http://sakasti.evl.fi/lahetysteologinenaikakauskirja SISÄLLYS - CONTENTS Lukijalle .............................................................................................................................................................................5 RISTO A. AHONEN Globaalin kristinuskon haasteet....................................................................................................................................7 MIIKKA RUOKANEN Jumalan missio ja kirkon kasvu ................................................................................................................................. 13 FIDON R. MWOMBEKI Liberation in postmodern mission theology and practice ................................................................................... -
Untitled Sermon, “June 1, 1800,” Abiel Holmes Papers, Massachusetts Historical Society
ABSTRACT Gospel of Liberty: Antislavery and American Salvation by Ben Wright Americans understood and sought to solve the problem of slavery in terms strongly colored by understandings of religious conversion. In the early-eighteenth century, Great Awakening revivals fueled a new belief in the transformative nature of religious conversion. By the antebellum era, theological changes – coupled with democratization and sectionalism – prompted greater direct confrontation with social reform. Historians have chronicled the role of religion in motivating antislavery thought, but by privileging political action over religious sentiment, earlier work misses non-political manifestations of early antislavery. If we take religious belief seriously and seek to understand antislavery motivations, the question is not whether reformers were gradualist or immediatist in political action, but whether or not they ascribed to the expectations of conversionist or purificationist causation. While conversionists sought to destroy slavery through the millennial expansion of salvation, other Christians looked within, laboring to purify their own communities through coercive action. Imperatives of conversion drove ministers to consolidate religious authority in new national denominational bodies. Forming these bodies had the unintended side effect of pushing denominationalists toward social reform. This process added organized social reform as an additional religious solution, alongside that of conversionist millennialism, to the era’s social problems. In the early 1830s, the conversionist consensus cracked, and a new coercive, sectionalist antislavery took its iii" place. Conversionist appeals continued, but the antislavery of men and, increasingly, women challenged the causation of conversion and began to look to political agitation as a means of reform. Each stage of this progression shaped the worlds of American antislavery. -
Society and Religion in Mizoram: a Study of Revival Movement (1906-1937)
SOCIETY AND RELIGION IN MIZORAM: A STUDY OF REVIVAL MOVEMENT (1906-1937) A THESIS SUBMITTED TO THE DEPARTMENT OF HISTORY AND ETHNOGRAPHY, SCHOOL OF SOCIAL SCIENCES, MIZORAM UNIVERSITY IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Rohmingmawii 2013 DEPARTMENT OF HISTORY & ETHNOGRAPHY MIZORAM UNIVERSITY AIZAWL: MIZORAM JAGDISH LAL DAWAR 0389-2330410(O) 2330531(O) 2330488(R) 919436352895(M) PROFESSOR & HEAD e-mail: [email protected] [email protected] C E R T I F I C A T E This is to certify that the thesis entitled “SOCIETY AND RELIGION IN MIZORAM: A STUDY OF REVIVAL MOVEMENT (1906-1937) submitted by Miss Rohmingmawii in fulfillment of PhD degree of this University is an original research work and has not been submitted elsewhere for other degree. It is recommended that this thesis be placed before examiners for the award of degree of Doctor of Philosophy. Dated: (JAGDISH LAL DAWAR) Supervisor & Head Place: DECLARATION I, Rohmingmawii, hereby declare that the thesis entitled, “SOCIETY AND RELIGION IN MIZORAM: A STUDY OF REVIVAL MOVEMENT (1906-1937)” is the record of work done by me, that the contents of this thesis did not form basis for the award of any previous degree to me or to the best of my knowledge to anybody else, and that the thesis has not been submitted by me for any research degree in other University or Institute. This is being submitted to the Mizoram University for the award of Doctor of Philosophy in History. Place: Aizawl, Mizoram (ROHMINGMAWII) Date: 12-3-2013 (JAGDISH LAL DAWAR) (JAGDISH LAL DAWAR) Head Supervisor Department of History & Ethnography Mizoram University Tanhril; Aizawl DEDICATION To my beloved parents Mr, Lengthanga & Mrs. -
Join Us Beginning This Sunday at 9:30 AM for a Bicentennial Sermon
THE BEACON USPS 571-380 Dated Material Published semi-monthly by The First Baptist Church 307 S. Manning St., Anderson, SC. The Bicentennial Challenge for July is to pray for our staff. Some creative ideas: Periodicals postage paid at Anderson, SC 29621. Postmaster: Send address correction to 1. Choose a different staff member to pray for The Beacon, First Baptist Church each week. 307 South Manning Street, Anderson, SC 29624. 2. Use this mnemonic for how you pray for your 307 South Manning Street, Anderson, South Carolina 29624 864.224.1622 / andersonfbc.org staff each day: Sunday pray for their Spirit, Monday pray for their Moxie, Tuesday pray for their Time management, Wednesday pray for their Work, Thursday pray and give Thanks for them, Friday pray for their Family and their Fitness One of the biggest opportunities presented to our church be- Saturday pray for their Sleep and rest. cause of the pandemic is our ability to livestream our worship services! Each week, this new addition to our ministry reaches 3. Involve your Sunday School in group prayer for our staff, over 200 people from all across our community and country, and drop an encouraging note to the staff member, too! and we need your help to continue to make it thrive! We are FBC Staff Members: Janice Fouts, Ramona Hallman, Josh Hunt, looking for more volunteers to help broadcast our service Chris Liles, Kyle Minyard, Cara Morgan, Sharon Royals, each week. No experience is needed! We will provide all of Jamie Smith, Kelly Smith, Addrian Wilson, and Greg Wilson the training, we just need eager hands who are ready to help Join Us Beginning this Sunday at 9:30 AM those who can’t be here in person still be able to worship with NOTE FROM THE HOUSING MINISTRY us in spirit! If you are interested, please contact Chris Liles.