The African Division Outlook for 1923
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Critical Distinctions Between the Reformed Tradition and Fundamentalism in Eschatology
CRITICAL DISTINCTIONS BETWEEN THE REFORMED TRADITION AND FUNDAMENTALISM IN ESCHATOLOGY ELTON M. EENIGENBURG I. Preliminary Question: the Matter of Identifying the Opponents. Can the "Fundamentalist" be identified? Several years ago I wrote an article on the Fundamentalist movement for the Earnest Worker, 1 a guide booklet for Sunday School teachers, in which I remarked that more confusion has gathered around the term "Fundamentalism," spelled with a large F, than around any other term in common usage in religious circles today. I noted further that "It is definitely a movement, a spirit, a mood, an attitude, and a set of con victions, but it has no specific organization or office to which you might address a letter requesting information, no reliable body of statistics in dicating weight or size, nor does it have a universally acknowledged literature or theology which one might study. In American Protestantism, where it is principally located, it is the form of religion of some whole denominations, but it crosses the lines of almost every denomination and thus is found everywhere." It has never been otherwise. The term "fundamentalists" was coined in an editorial in the July 1, 1920 issue of the New York weekly, the Watchman-Examiner. It was applied to those "who mean to do battle royal for the fundamentals." As early as 1909 the phrase, "the funda mentals," came into use when a group of evangelical leaders began to organize a scholarly protest against the encroachments of an advancing liberalism in the Protestant churches. Between 1910 and 1915 a series of twelve small volumes came from the press and were given world-wide distribution. -
How John Nelson Darby Went Visiting: Dispensational Premillennialism In
University of Dayton eCommons History Faculty Publications Department of History 2000 How John Nelson Darby Went Visiting: Dispensational Premillennialism in the Believers Church Tradition and the Historiography of Fundamentalism William Vance Trollinger University of Dayton, [email protected] Follow this and additional works at: http://ecommons.udayton.edu/hst_fac_pub Part of the Comparative Methodologies and Theories Commons, History of Christianity Commons, History of Religion Commons, Other History Commons, and the Religious Thought, Theology and Philosophy of Religion Commons eCommons Citation Trollinger, William Vance, "How John Nelson Darby Went Visiting: Dispensational Premillennialism in the Believers Church Tradition and the Historiography of Fundamentalism" (2000). History Faculty Publications. Paper 8. http://ecommons.udayton.edu/hst_fac_pub/8 This Book Chapter is brought to you for free and open access by the Department of History at eCommons. It has been accepted for inclusion in History Faculty Publications by an authorized administrator of eCommons. For more information, please contact [email protected], [email protected]. Contents Introduction ............................................... ............ .. .... ....... .... .............. .. .. .. .. ......... 7 PART ONE: BIBLICAL PERSPECTIVES 1 Making Prophecy Come True: Human Responsibility for the End of the World, JAMES E. BRENNEMAN .... .............................................................. 21 2 Lions and Ovens and Visions, 0 My! A Satirical -
Victims of Downing Street: Popular Pressure and the Press in the Stoddart and Conolly Affair, 1838-1845 Sarah E
The College of Wooster Libraries Open Works Senior Independent Study Theses 2016 Victims of Downing Street: Popular Pressure and the Press in the Stoddart and Conolly Affair, 1838-1845 Sarah E. Kendrick The College of Wooster, [email protected] Follow this and additional works at: https://openworks.wooster.edu/independentstudy Recommended Citation Kendrick, Sarah E., "Victims of Downing Street: Popular Pressure and the Press in the Stoddart and Conolly Affair, 1838-1845" (2016). Senior Independent Study Theses. Paper 6989. https://openworks.wooster.edu/independentstudy/6989 This Senior Independent Study Thesis Exemplar is brought to you by Open Works, a service of The oC llege of Wooster Libraries. It has been accepted for inclusion in Senior Independent Study Theses by an authorized administrator of Open Works. For more information, please contact [email protected]. © Copyright 2016 Sarah E. Kendrick The College of Wooster Victims of Downing Street: Popular Pressure and the Press in the Stoddart and Conolly Affair, 1838-1845 by Sarah Emily Kendrick Presented in Partial Fulfillment of the Requirements of Senior Independent Study Supervised by Professor Johnathan Pettinato Department of History Spring 2016 Abstract During the summer of 1842, Emir Nasrullah of Bukhara, in what is now Uzbekistan, beheaded Lieutenant-Colonel Charles Stoddart and Captain Arthur Conolly, two British officers sent to his kingdom on a diplomatic mission. Reports of the officers’ deaths caused an uproar across Britain, and raised questions about the extent to which Britons abroad were entitled to government protection. Historians have generally examined the officers’ deaths exclusively in the context of the Great Game (the nineteenth century Anglo-Russian rivalry over Central Asia) without addressing the furor the crisis caused in England. -
The Rapture in Twenty Centuries of Biblical Interpretation
TMSJ 13/2 (Fall 2002) 149-171 THE RAPTURE IN TWENTY CENTURIES OF BIBLICAL INTERPRETATION James F. Stitzinger Associate Professor of Historical Theology The coming of God’s Messiah deserves closer attention than it has often received. The future coming of the Messiah, called the “rapture,” is imminent, literal and visible, for all church saints, before the hour of testing, premillennial, and, based on a literal hermeneutic, distinguishes between Israel and the church. The early church fathers’ views advocated a sort of imminent intra- or post- tribulationism in connection with their premillennial teaching. With a few exceptions, the Medieval church writers said little about a future millennium and a future rapture. Reformation leaders had little to say about prophetic portions of Scripture, but did comment on the imminency of Christ’s return. The modern period of church history saw a return to the early church’s premillennial teaching and a pretribulational rapture in the writings of Gill and Edwards, and more particularly in the works of J. N. Darby. After Darby, pretribulationism spread rapidly in both Great Britain and the United States. A resurgence of posttribulationism came after 1952, accompanied by strong opposition to pretribulationism, but a renewed support of pretribulationism has arisen in the recent past. Five premillennial views of the rapture include two major views—pretribulationism and posttribulation-ism—and three minor views—partial, midtribulational, and pre-wrath rapturism. * * * * * Introduction The central theme of the Bible is the coming of God’s Messiah. Genesis 3:15 reveals the first promise of Christ’s coming when it records, “He shall bruise you on the head, And you shall bruise him on the heel.”1 Revelation 22:20 unveils the last promise when it records “He who testifies to these things says, ‘Yes, I am coming quickly,’ Amen. -
Quarterly Review
The Theological and Ideological Roots of the Balfour Declaration International Conference on Britain’s Legacy in Palestine Palestine Return Centre: 19th January 2013 Introduction In this presentation we are going to trace some of the significant events and individuals that led to the Balfour Declaration. 1. Puritanism and the Conversion of the Jews The road to Balfour began in the Protestant Reformation. The Reformation brought about a renewed interest in the Old Testament and God’s dealings with the Jewish people. From Protestant pulpits right across Europe, the Bible was for the first time in centuries being taught within its historical context and given its plain literal sense. At the same time, a new assessment of the place of the Jews within the purposes of God emerged. Puritan eschatology was essentially postmillennial and believed the conversion of the Jews would lead to future blessing for the entire world. In 1621, for example, Sir Henry Finch, an eminent lawyer and member of the English Parliament, published a book, The World’s Great Restauration (sic) or Calling of the Jews, (and with them) all the Nations and Kingdoms of the Earth, to the Faith of Christ. By the late 17th Century and right through the 18th Century, especially during the period of the Great Awakening, postmillennial eschatology dominated European and American Protestantism.1 The writings and preaching of Jonathan Edwards 1 (1703-1758),2 as well as George Whitefield, were influential in the spread of the belief that the millennium had arrived, that the gospel would soon triumph against evil throughout the world. -
The Millennial Position of Spurgeon
TMSJ 7/2 (Fall 1996) 183-212 THE MILLENNIAL POSITION OF SPURGEON Dennis M. Swanson Seminary Librarian The notoriety of Charles Haddon Spurgeon has caused many since his time to claim him as a supporter of their individual views regarding the millennium. Spurgeon and his contemporaries were familiar with the four current millennial views—amillennialism, postmillennialism, historic premillennialism, and dispensational premillennialism—though the earlier nomenclature may have differed. Spurgeon did not preach or write extensively on prophetic themes, but in his sermons and writings he did say enough to produce a clear picture of his position. Despite claims to the contrary, his position was most closely identifiable with that of historic premillennialism in teaching the church would experience the tribulation, the millennial kingdom would be the culmination of God's program for the church, a thousand years would separate the resurrection of the just from that of the unjust, and the Jews in the kingdom would be part of the one people of God with the church. * * * * * In the last hundred years eschatology has probably been the subject of more writings than any other aspect of systematic theology. Charles Haddon Spurgeon (1834-92) did not specialize in eschatology, but supporters of almost every eschatological position have appealed to him as an authority to support their views. Given Spurgeon's notoriety, the volume of his writings, and his theological acumen, those appeals are not surprising. A sampling of conclusions will illustrate this point. Lewis A. Drummond states, "Spurgeon confessed to be a pre-millennialist."1 Peter Masters, current 1Lewis A. Drummond, Spurgeon: Prince of Preachers (Grand Rapids: Kregel, 1993) 650. -
A New Protestantism Has Come": World War I, Premillennial Dispensationalism, and the Rise of Fundamentalism in Philadelphia
"A New Protestantism Has Come": World War I, Premillennial Dispensationalism, and the Rise of Fundamentalism in Philadelphia Richard Kent Evans Pennsylvania History: A Journal of Mid-Atlantic Studies, Volume 84, Number 3, Summer 2017, pp. 292-312 (Article) Published by Penn State University Press For additional information about this article https://muse.jhu.edu/article/663963 Access provided by Temple University (19 Oct 2018 13:57 GMT) “a new protestantism has come” world war i, premillennial dispensationalism, and the rise of fundamentalism in philadelphia Richard Kent Evans Temple University abstract: This article interprets the rise of Protestant fundamentalism through the lens of an influential network of business leaders and theologians based in Philadelphia in the 1910s. This group of business and religious leaders, through insti- tutions such as the Philadelphia School of the Bible and a periodical called Serving and Waiting, popularized the apocalyptic theology of premillennial dispensationalism. As the world careened toward war, Philadelphia’s premillennial dispensational- ist movement grew more influential, reached a global audience, and cemented the theology’s place within American Christianity. However, when the war ended without the anticipated Rapture of believers, the money, politics, and organization behind Philadelphia’s dispensationalist movement collapsed, creating a vacuum that was filled by a new movement, fundamentalism. This article reveals the human politics behind the fall of dispensationalism, explores the movement’s rebranding as fundamentalism, and highlights Philadelphia’s central role in the rise of Protestant fundamentalism. keywords: Religion, fundamentalism, Philadelphia, theology, apocalypse On July 12, 1917, Blanche Magnin, along with twenty other members of the Africa Inland Mission, boarded the steamship City of Athens in New York and set sail for South Africa. -
Mishkan Issue 46
6 6 THE MESSIANIC MOVEMENT IN ISRAEL TODAY MISHKAN A Forum on the Gospel and the Jewish People ISSUE 46 / 2006 General Editor: Kai Kjær-Hansen Caspari Center for Biblical and Jewish Studies · Jerusalem All Rights Reserved. For permissions please contact [email protected] For subscriptions and back issues visit www.mishkanstore.org TABLE OF CONTENTS Editorial 3 Kai Kjaer-Hansen Conversions to Judaism in Israel 4 Kai Kjær-Hansen Evangelism in Israel, 1979-2005 6 David H. Stern Messianic Institutions for Theological Training in Israel 17 Ray Pritz A Look at Leadership in Israel's Messianic Community 25 Lisa Loden Messianic Music in Modern Israel 32 David Loden Continuing on the Road of Reconciliation 39 Brittany Browning Nostra Aetate: Between Hebrew Catholics and Messianic Jews 47 Gershon Nerel Scotland's First Missionary to the Jewish People 59 John S. Ross Looking Back 66 John Fieldsend Book Review: A Commentary on the Jewish Roots of Galatians (Hilary Le 70 Cornu and Joseph Shulam) Derek Leman News from the Israeli Scene 72 K. Wilson Mishkan issue 46, 2006 Published by Caspari Center for Biblical and Jewish Studies, Steve Engstrom, CEO, P.O.Box 147, Wheaton, IL 60189, USA Copyright © Caspari Center, unless otherwise stated Graphic design: Friis Grafik Cover design: Heidi Tohmola Printed by Evangel Press, 2000 Evangel Way, Nappanee, IN 46550, USA ISSN 0792-0474 General Editor: Kai Kjær-Hansen (D.D., Lund University), International Coordinator of Lausanne Consultation on Jewish Evangelism (LCJE), Denmark Associate Editors: Torleif Elgvin (Ph.D., Hebrew University), Associate Professor, Lutheran Theological Seminary, Oslo, Norway Richard Harvey, All Nations Christian College, Ware, UK Gershon Nerel (Ph.D., Hebrew University), Yad Hashmona, Israel Ray A. -
OPRP 39 the Forgotten Way by Rodney Curtis Published
ISSUE #39 THE FORGOTTEN WAY 2019 LEWIS WAY, JEWISH EMANCIPATOR AND CHRISTIAN PHILOSEMITE BY RODNEY CURTIS AN OLIVE PRESS RESEARCH PAPER Welcome to the Olive Press Research Paper – an occasional paper featuring articles that cover a wide spectrum of issues which relate to the ministry of CMJ. Articles are contributed by CMJ staf (past and present), also by Trustees, Representatives, CMJ Supporters or by interested parties. Articles do not necessarily portray CMJ’s standpoint on a particular issue but may be published on the premise that they allow a pertinent understanding to be added to any particular debate. Telephone: 01623 883960 E-mail: [email protected] Eagle Lodge, Hexgreave Hall Business Park, Farnsfeld, Notts NG22 8LS THE FORGOTTEN WAY. LEWIS WAY, JEWISH EMANCIPATOR AND CHRISTIAN PHILOSEMITE Lewis Way (1776-1840) is well known within CMJ as one of the founders and the fnancial saviour of the London Jews Society (LJS)1 in 1815, but especially for his deep love for Jewish people.2 Philosemitism means a love and respect for Jewish people (philo Gk. for love),3 and it was said of Way “that he was the frst in modern times to convince the Jews that a Christian can truly love them”.4 A forgotten element about him is the important contribution that he made to Jewish emancipation, evidenced by his speech in October 1818 promoting Jewish rights and equality for them in Europe.5 Te bi-centenary of this speech was celebrated by CMJ on 13 October 2018 at the Hebrew chapel that Way had built at his large country house at Stansted Park, near Chichester in West Sussex.6 Way spoke at the Aix-la-Chapelle (Aachan) Peace Conference to the crowned heads of Europe, including the leaders Metternich and Wellington, following the Napoleonic Wars. -
3.7.2 Nineteenth Century – Others According to Ruth A. Tucker And
The Need for Teaching the Eschatological Gospel of Both Comings of Jesus Christ in the 21st Century . 3.7.2 Nineteenth Century – Others According to Ruth A. Tucker and speaking of nineteenth century America: Many of the movements in England and on the Continent regarded as heretical . looked to America in the hope of finding religious freedom . One of the sectarian movements to emigrate from England . was the ―United Society of Believers in Christ‘s Second Appearing,‖ more commonly known as the Shakers. were among those . movements that flourished in the burned-over district of Western New York state—a region periodically swept over by the flames of revival fires. The Shakers founded and led by Ann Lee, emphasized communal living and celibacy . Many of her followers ―came to believe that in her the spirit of God had been incarnated in female form‖ . The Shakers . viewed on-going revelation from God as the supreme source of authority . This paved the way for a liberal theology that paid little heed to traditional orthodoxy [emphasis added] . (Tucker 1989:40-43). The Christadelphians were founded by John Thomas (1805-1871), a medical doctor from England. He immigrated to America in 1832 and became associated with the Disciples of Christ. In 1848, Thomas started his own movement which he believed mirrored primitive Christianity (and which he believed was the only true form of Christianity). In 1861, they officially took on the name Christadelphians (brothers of Christ). Christadelphians reject the Trinity because they believe that Jesus was the son, whose existence started with his birth and the deity dwelling in him, was the Father (Doctrines to be Rejected,‖ Christadelphian website, http://www.christadelphian.org; Tennant 1986:75; The Christadelphian Messenger 46:3). -
The Christian and Missionary Alliance: an Annotated Bibliography of Textual Sources
H. D. (Sandy) Ayer was born in New Westminster, British Columbia, in 1952 and grew up in the semi-wilderness of Kitimat, B.C., where he acquired his love of nature. Following his graduation from library school in 1984, he and his wife Diane moved to Regina, Saskatchewan, where Sandy began work as director of library services at Canadian Bible College/Canadian Theological Seminary. His interest in Alliance bibliography stems from his roles as institutional archivist and administrator of the library’s special collection in Allianceana and his love of collecting things. The 6' 8' author has the distinction of being perhaps the world’s tallest theological librarian. He and Diane have two children, Adam, 15, and Hannah, 12. Sandy reads to relax and birds for excitement. If he were ever to write another book, it would be about his experiences as a birder. The Christian and Missionary Alliance: An Annotated Bibliography of Textual Sources H. D. (Sandy) Ayer 7 Dedication Dedicated to John Sawin, Christian and Missionary Alliance pastor, missionary to Vietnam, archivist, historian, and bibliographer. John’s passion for early Allianceana led him to collect, organize, and catalogue, with the help of his late wife Woneta, the thousands of books, periodicals, pamphlets, tracts, and other documents that now form the basis of the special collections and archives at both the C&MA headquarters in Colorado Springs and Canadian Bible College/Canadian Theological Seminary in Regina, Sask. This volume builds on the bibliographical foundation he has laid. 8 9 Contents Series Editor’s Foreword xi Foreword xiii Preface xv Acknowledgments xix Books, Essays, Articles, Theses, Pamphlets, and Tracts 1 Periodical Sources 367 Personal Name Index 387 Subject Index 393 About the Author 403 10 11 Series Editor’s Foreword The American Theological Library Association Bibliography Series is designed to stimulate and encourage the preparation of reliable bibliographies and guides to the literature of religious studies in all of its scope and variety. -
Messianic Jews in Germany
Issue 58 / 2009 Messianic Jews in Germany MISHKAN A Forum on the Gospel and the Jewish People ISSUE 58 / 2009 General Editor: Kai Kjær-Hansen Pasche Institute of Jewish Studies · A Ministry of Criswell College All Rights Reserved. For permissions please contact [email protected] For subscriptions and back issues visit www.mishkanstore.org TABLE OF CONTENTS Editorial 3 Kai Kjaer-Hansen Congratulations to a Two-hundred-year-old (CMJ) 4 Kai Kjær-Hansen The Present Messianic Jewish Movement in Germany 6 Stefanie Pfister Book Review: Messianische Juden in Deutschland (Stefanie Pfister) 21 Berthold Schwarz A Landscape of Changes: Jewish Evangelism in Germany 26 Avi Snyder The Future of Messianic Congregations in Germany: Challenges, Obstacles, 33 and Possibilites Vladimir Pikman A Hebrew Christian of Hebrew Christians? Views of the Apostle Paul by 39 Three Jewish Believers in Jesus: Paul Levertoff, Sanford Mills, and Joseph Baruch Shulam Daniel R. Langton Education in Israel 54 David Zadok First "Organized" Bible-work in 19th Century Jerusalem, Part IX 60 Kai Kjær-Hansen Book Review: Ein Leben zwischen Judentum und Christentum: Moritz 73 Heidenheim 1824-1898 (Olivia Franz-Klausner) Michael Nausner Book Review: Future Israel: Why Christian Anti-Judaism Must Be 77 Challenged (Barry E. Horner) Craig Blaising Book Review: Yiddish Civilization: The Rise and Fall of a Forgotten Nation 81 (Paul Kriwaczek) Richard A. Robinson Book Review: The Wisdom of Alfred Edersheim: Gleanings from a 19th 81 Century Jewish Christian Scholar (David Mishkin) Richard A. Robinson Article Review: "Messianic Gentiles & Messianic Jews" (Mark Kinser and 82 Matthew Levering) Richard A. Robinson Book Review: The Modern Hebrew and the Hebrew Christian (Elieser Bassin) 83 Richard A.