DOCSLIB.ORG

Article Template

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Article Template Ethical Record The Proceedings of the South Place Ethical Society Vol. 116 No. 1 £1.50 January 2011 R.G. Collingwood J.M. Keynes Richard Hoggart Tony Judt ENGLISHNESS AND THE INTELLIGENTSIA: SHOULD MORAL PHILOSOPHERS LEAD GOOD LIVES? see page 3 Leo Tolstoy see page 11 ENGLISHNESS AND THE INTELLIGENTSIA: SHOULD MORAL PHILOSOPHERS LEAD GOOD LIVES? Fred Inglis 3 RUSSIA, TOLSTOY AND UNIVERSAL VALUES Robert Gomme 11 VIEWPOINTS: John Edmondson, Jasper Tomlinson 15 HUMANIST REFERENCE LIBRARY Purchases and donations Cathy Broad 19 ETHICAL SOCIETY EVENTS 20 SOUTH PLACE ETHICAL SOCIETY Conway Hall Humanist Centre 25 Red Lion Square, London WC1R 4RL. Tel: 020 7242 8031/4 Fax: 020 7242 8036 www.ethicalsoc.org.uk GC Officers elected at the SPES GC meeting on 1 December 2010: Chairman: Jim Herrick Hon. Rep.: Derek Lennard Vice-chairman: Ed McArthur Registrar: Andrew Copson Treasurer: Chris Bratcher Editor: Norman Bacrac Please email texts and viewpoints for the Editor to: bacrac@fsmail.net SPES Staff Finance Officer: Linda Alia Tel: 020 7242 8031/4 finance@ethicalsoc.org.uk Librarian: Catherine Broad Tel: 020 7242 8037 library@ethicalsoc.org.uk Programme Co-ordinator: Ben Partridge Tel: 020 7242 8034 programme@ethicalsoc.org.uk Lettings Officer: Carina Dvorak Tel: 020 7242 8032 conwayhall@ethicalsoc.org.uk Lettings Assistant: Marie Aubrechtova Tel: 020 7242 8031/4 admin@ethicalsoc.org.uk Caretakers: Eva Aubrechtova (i/c) Tel: 020 7242 8033 together with: Angelo Edrozo, Alfredo Olivo, Rogerio Retuerna, Cagatay Ulker Maintenance Operative: Zia Hameed Sub-committee appointments (elected by the GC on 1 December 2010): Education & Arts Finance Hall Music Norman Bacrac Chris Bratcher Norman Bacrac Simon Callaghan Andrew Copson Jim Herrick John Edwards Giles Enders (Chair) John Edwards Marina Ingham Jim Herrick Derek Lennard Jim Herrick Derek Lennard Marina Ingham Terry Mullins Ed McArthur Don Langdown Alys Wynne-Jones Out with the old CEO and in with the new! We shall all miss our very efficient and always cheerful Chief Executive Officer Emma Stanford, who left at the end of December. Dr Jim Walsh has been appointed as the new CEO. He is expected to take up his post by mid-February. New Member We welcome Christine Seymour of Brentwood in Essex WINTER SOCIAL 12 December 2010 At the Society's Winter Social, members and friends were greeted with the offer of a glass of mulled wine (curtesy of Marina Ingham, who also arranged all the refreshments). They then heard a beautifully played piano recital from music teacher Sylvia Lee. Sylvia charmed the audience with her rendering of Mozart, Lizst and Chopin. Their wits were then exercised by a general knowledge quiz conducted this year by Norman Bacrac, the prize for top marks being won by veteran quiz-master Terry Mullins. SOUTH PLACE ETHICAL SOCIETY Reg. Charity No. 251396 Founded in 1793, the Society is a progressive movement whose aims are: the study and dissemination of ethical principles based on humanism and freethought the cultivation of a rational and humane way of life, and the advancement of research and education in relevant fields. We invite to membership those who reject supernatural creeds and are in sympathy with our aims. At Conway Hall the programme includes Sunday lectures, discussions, evening courses and the Conway Hall Sunday Concerts of chamber music. The Society maintains a Humanist Reference Library. The Society’s journal, Ethical Record, is issued monthly. Memorial meetings may be arranged. The annual subscription is £20 (£15 if a full-time student, unwaged or over 65). 2 Ethical Record, January 2011 ENGLISHNESS AND THE INTELLIGENTSIA: SHOULD MORAL PHILOSOPHERS LEAD GOOD LIVES? Fred Inglis Lecture to the Ethical Society, 10 October 2010 In 1938 the great English philosopher, R G Collingwood, by that date having suffered the first of the small strokes which would kill him in January 1943, wrote of the pupils at Oxford who had studied under T H Green that they ‘went out into public life [carrying] with them the conviction that philosophy, and in particular the philosophy they had learned at Oxford, was an important thing, and that their vocation was to put it into practice’.1 It was that same conviction which impelled the many public-spirited, idealist (in both its technical and its domestic meanings) and strenuously agnostic men and women who founded the Ethical Society and by 1929 had completed Conway Hall to the design of Frederick Mansford. The moving spirits of the Society and, finally, of the building of its cathedral included Collingwood’s teacher, .the philosopher Bernard Bosanquet, his great ally, J H Muirhead, Arnold Toynbee, those mighty and only begetters of LSE’s intellectual proprieties, Sidney Webb, J A Hobson and R B S Haldane, and perhaps most important, the American, Stanton Coit,2 who ran for Parliament as a socialist in Wakefield, for Mayor in New York, and may be counted the senior prophet of our Ethical Churches and of old and new humanism. Lastly, in this brief shower of dropped names, I honour that of that admirable novelist, Mrs Humphrey Ward and her very good novel Robert Elsmere, in which she chronicles the passage of her hero from Christianity to the sort of ethical public- spiritedness he learned from T H Green. Making A Better Person I rehearse this corner of an intellectual history, which must indeed be familiar in these premises, in part out of a due and heartfelt sense of the honour done to me in the invitation to give this morning’s godless sermon. Naturally I wish to observe a proper piety towards our intellectual ancestors, heroes, saints and martyrs, but most of all to play on these names as swelling prologue to my imperial theme. That theme is to claim not only that the study of moral philosophy should indeed make you a better person, and that if it doesn’t then either you haven’t read the right books or else something is wrong in your moral constitution, but also to contend that a thinker’s thought is inextricable from the deep contexts of his or her life, that far from accepting the traditional separation of passion and reason, I prefer (with David Hume) to agree that ‘reason is and ought always to be slave to the passions’,3 but that inasmuch as the passions vary, and fluctuate between good and bad feelings, reason has plenty to do in ordering judgement to decide on those feelings which conduce to our best thoughts and actions, and those which don’t. I trust you will excuse the self-advertisement, but this preamble arises from the biography of R G Collingwood which I wrote recently. Collingwood will serve to illustrate the way in which thinking is performed in action, and to expand his own aphorism made in An Autobiography, that ‘the autobiography of a man whose business is thinking should be the story of his thought’4 in order to Ethical Record, January 2011 3 show how the thought was shaped by the life, or rather, how the thought which was his vocation was discovered by him and took the shape it did. The form of biography is crucial to any argument about the connection between the thinker’s life and the thoughts it produced. Obviously this is harder and harder to do the further we go back in the history of thought and of the human sciences, and we have more detail about some lives – Hobbes’s, say, or Spinoza’s – than about others, Socrates’s or Averroës’. So I am claiming that the study of moral philosophy is both intrinsically historical and intrinsically biographical: we question and interpret a philosopher’s thought as we would the man or the woman themselves. We read philosophy for the joy of it as well as in the hope of making ourselves – well! – better educated, better able to understand human conduct, better persons even. The Tradition-demolishers There are innumerable tradition-demolishers, Marxism and managerialism among them. The question now to be put is whether an English tradition of philosophising on behalf of the academy and of plain persons is still capable of connecting moral thought to good lives, of making a living polity out of old books and dead authors. One keen difficulty with answering the question is the old ruling class insolence with which Scottish philosophers, Irish poets and Welsh preacher-socialists have been casually lumped together under the English title. While firmly repudiating the class and chauvinist arrogance, it is part of my purpose to ask of our philosophers whether there remains an honest and honourable tradition of jointly English, Scots, Welsh and Irish philosophising; whether it merits patriotic esteem; whether it can be more handsomely accommodating to a great and generous imagining of a benevolently powerful European Union; whether it can teach us ordinary language moralists to do right and live well. (This is sermonising, all right.) Our topic is the necessary connection between moral thought and moral action. We look for that connection whether in the lives of professional philosophers and moralists (as we shall see in a minute, these are terms to be used with some elasticity), or in the lives of the plain people who, as Oliver Edwards said in the 18th century, “have tried in [their] time to be a philosopher, but, I don’t know how, cheerfulness [is] always breaking in”. For a longish season – let us say, since managerialism offered to run the world after the beginning of the Cold War, and long after its end – academic philosophy has been quite unable to affect the life of the polity. This state of affairs leaves such stout-hearted declarations of intent as Collingwood’s tragically unself-aware.
Load more

Recommended publications
  • Theoretical Implications of the Beachy Amish-Mennonites DISSERTATION Presented in Partial Fulfillment of the Requirements for Th
    Theoretical Implications of the Beachy Amish-Mennonites DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By Cory Alexander Anderson Graduate Program in Rural Sociology The Ohio State University 2014 Dissertation Committee: Joseph Donnermeyer, Advisor Richard Moore Edward Crenshaw Copyrighted by Cory Alexander Anderson 2014 Abstract One of the hallmarks of social science is the interaction of theory and methods/data, the former guiding the latter and the latter refining the former, in a cyclical relationship. The goal of theory is to provide explanations for and even predict a range of human behaviors. One potential cause of theoretical stagnation is an over focus on a singular, usually easily accessible group. Given the persistence of plain Anabaptists like the Amish as a highly distinct subgroup in American society, their utility for refining sociological theories is persuasive, but has rarely been employed to this end because of their social inaccessibility, shyness towards social science research, and the popular interpretive frames placed on them that distract would-be investigators. Even with Amish-focused scholarship, the emphasis has been largely on describing the population or applying theory to understand the Amish case, but not returning findings back to theory in critique and revision. This dissertation introduces and contextualizes the plain Anabaptists, then describes the Beachy Amish-Mennonites, a group within the Amish religious tension, but dealing markedly with tensions between separatism and assimilation. Following this introduction are three independent studies that demonstrate the use of plain Anabaptists to refine theory.
    [Show full text]
  • The National Health Magazine St
    THE NATIONAL HEALTH MAGAZINE ST. HELENA SANITARIUM Nestled among scenic foothills, on the sunny slopes of Howell Moim- tain, like some great, white jewel, in a setting of wonderful landscape, is one of the most beautiful, and at the same time one of the most scien- tifically conducted, institutions in all California. THE ST. HELENA SANITARIUM is a refuge, a haven, a veritable Paradise for the sick, the invalid, and those who need rest and re- cuperation. Its hospitable doors are open to all who are sick, and everywhere is the environment of kindness and good cheer. The san- itarium is the retreat of the cultured and refined, affording the advantages of a thoroughly scientific institution, where Nature, the physicians, and the surgeons work hand in hand for the alleviation of human ills. Located sixty-five miles north of San Francisco, in a little hamlet all its own, it is so peaceful, so placid, so serene, that it seems as though it were in a world apart. The main building and cottages wholly lack the depressing atmosphere of a hos- pital. Apply for beautifully illustrated booklet " E." Address THE ST. HELENA SANITARIUM Napa County Sanitarium California When you write to our advertisers, pie ray, raw our ad.' in LIFE AN!) HEALTH." ...m....m.o.mo.o•••• al OUR GENERAL AGENCIES Kindly order " Life and Health " from our agency nearest you Arizona Tract Society, 417 W. Fifth St., Los New York Tract Society (Western), 60 Grand Angeles, Cal. Ave., Rochester, N. Y. Alabama Tract Society, 316 Lyric Bldg., Bir- North Carolina Tract Society, 234 Summit mingham, Ala.
    [Show full text]
  • The Development of Missional Vision in a Midwestern Amish Mennonite Congregation a Ministry Focus Paper Submitted to the Faculty
    THE DEVELOPMENT OF MISSIONAL VISION IN A MIDWESTERN AMISH MENNONITE CONGREGATION A MINISTRY FOCUS PAPER SUBMITTED TO THE FACULTY OF THE SCHOOL OF THEOLOGY FULLER THEOLOGICAL SEMINARY IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE DOCTOR OF MINISTRY BY SAMUEL EAKES MATTHEWS NOVEMBER 2001 UMI Number: 3030145 UMf UMI Microform 3030145 Copyright 2002 by Bell & Howell Information and Learning Company. All rights reserved. This microform edition is protected against unauthorized copying under Title 17, United States Code. Bell & Howell Information and Learning Company 300 North Zeeb Road P.O. Box 1346 Ann Arbor, M148106-1346 Ministry Focus Paper Approval Sheet This ministry focus paper entitled THE DEVELOPMENT OF MISSIONAL VISION IN A MIDWESTERN AMISH MENNONITE CONGREGATION Written by SAMUEL EAKES MATTHEWS and submitted in partial fulfillment of the requirements for the degree of Doctor of Ministry has been accepted by the Faculty of Fuller Theological Seminary upon the recommendation of the undersigned readers: Date Received: November 13, 2001 Abstract The Development of Missional Vision in a Midwestern hDish Mennonite Congregation Samuel Eakes Matthews Doctor of Ministry 2001 School of Theology, Fuller Theological Seminary This study examines the development of missionary vision within Pleasant View Church (PVC), a Beachy Amish Mennonite fellowship, and hopes to provide pertinent analysis to its ministry team as they seek to discern God's leading for the church. It argues that the separatist heritage of Plain Anabaptism exemplified by PVC represents a viable missionary ecclesiology for an increasingly postmodern context. Most Plain Anabaptist groups have seen considerable growth in recent years, due partly to procreation rates and retention of youth.
    [Show full text]
  • What Are the Plain Anabaptists? -- Anderson
    Who Are the Plain Anabaptists? What Are the Plain Anabaptists? -- Anderson Who Are the Plain Anabaptists? What Are the Plain Anabaptists? Cory Anderson1 OSU Presidential Fellow and Doctoral Candidate in Rural Sociology School of Environment and Natural Resources The Ohio State University Abstract: I define the plain Anabaptists by answering two essential questions: “Who are the plain Anabaptists” and “What are the plain Anabaptists?” In asking “Who are the plain Anabaptists?” I investigate several dimensions of identity. First, I trace the history of seven religious traditions within Anabaptism: the Swiss Brethren/Mennonites, the Low German/Russian Mennonites, the Hutterites, the Amish, the Brethren, the Apostolic Christian Churches, and the Bruderhof. Second, I explore three categories of people in each group—mainline, conservative, and Old Order—describing the last two as “plain.” Third, I explore scales and indices on which plainness is measured, as well as other measures of who the plain Anabaptist people are. In asking “What are the plain Anabaptists?” I define several ways social scientists conceptualize and describe the plain Anabaptists. I organize the sundry definitions and frames under three categories: the plain Anabaptists as a religious group, as an ethnicity, and as a social system. Keywords: Mennonite, Amish, Brethren, Hutterite, Apostolic Christian, Bruderhof, religious traditions, ethnicity, social system 26 | Page Journal of Amish and Plain Anabaptist Studies, Volume 1, Issue 1 (April), 2013 Introduction The inauguration
    [Show full text]
  • Testimonytestimony of Our Conscience, That in Simplicity and Godly Sincerity...We Have Had Our Conversation in the World…‖ II Cor
    ―For our rejoicing is this, TheThe TestimonyTestimony of our conscience, that in simplicity and godly sincerity...we have had our conversation in the world…‖ II Cor. 1:12 Verse Of The Month “When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned…” Isaiah 43:2 Vol. IV July, 2013 No. 7 I ASKED THE LORD, THAT I MIGHT GROW John Newton I asked the Lord, that I might grow In faith, and love, and every grace; Might more of His salvation know; And seek more earnestly His face. ’Twas He who taught me thus to pray, And He, I trust has answered prayer; But it has been in such a way, As almost drove me to despair! I hoped that in some favored hour, At once He’d answer my request; And by His love’s constraining power, Subdue my sins—and give me rest! Instead of this, He made me feel The hidden evils of my heart; And let the angry powers of hell Assault my soul in every part! Yes more, with His own hand He seemed Intent to aggravate my woe! Crossed all the fair designs I schemed, Blasted my gourds—and laid me low! “Lord, why is this!” I trembling cried, “Will you pursue your worm to death?” “This is the way,” the Lord replied, “I answer prayer for grace and faith.” “These inward trials I employ, From self and pride to set you free; And break your schemes of earthly joy, That you may seek your all in Me!” Selected by Reuben Huffman The Testimony ........
    [Show full text]
  • Modest Dress Practices Through the Eyes of Seven Conservative Mennonite Women
    Journal of Amish and Plain Anabaptist Studies Volume 9 Issue 1 The Voices of Plain Anabaptist People Article 5 2021 Modest Dress Practices through the Eyes of Seven Conservative Mennonite Women Megan L. Mong Independent scholar John M. Clifton SIL International Follow this and additional works at: https://ideaexchange.uakron.edu/amishstudies Part of the History Commons, and the Religion Commons Please take a moment to share how this work helps you through this survey. Your feedback will be important as we plan further development of our repository. Recommended Citation Mong, Megan, and John M. Clifton. 2021. "Modest Dress Practices through the Eyes of Seven Conservative Mennonite Women." Journal of Amish and Plain Anabaptist Studies 9(1):55-82. This Original Research Article is brought to you for free and open access by IdeaExchange@UAkron, the institutional repository of The University of Akron in Akron, Ohio, USA. It has been accepted for inclusion in Journal of Amish and Plain Anabaptist Studies by an authorized administrator of IdeaExchange@UAkron. For more information, please contact mjon@uakron.edu, uapress@uakron.edu. Journal of Amish and Plain Anabaptist Studies Volume 9 Issue 1 The Voices of Plain Anabaptist People Article 5 2021 Modest Dress Practices through the Eyes of Seven Conservative Mennonite Women Megan L. Mong Independent scholar John M. Clifton SIL International Follow this and additional works at: https://ideaexchange.uakron.edu/amishstudies Part of the History Commons, and the Religion Commons Please take a moment to share how this work helps you through this survey. Your feedback will be important as we plan further development of our repository.
    [Show full text]
  • The Effects of Fundamentalism on the Conservative Mennonite Movement
    Creating A Timeless Tradition: The Effects of Fundamentalism on the Conservative Mennonite Movement by Andrew C. Martin A thesis presented to the University of Waterloo and Conrad Grebel University College in fulfillment of the thesis requirement for the degree of Master of Theological Studies Waterloo, Ontario, Canada, 2007 © Andrew Martin, 2007 Author’s Declaration I hereby declare that I am the sole author of this thesis. This is a true copy of the thesis, including any required final revisions, as accepted by my examiners. I understand that my thesis may be made electronically available to the public. ii Abstract Revivalism and fundamentalism were significant forces that greatly influenced the life and theology of North American Mennonites during the nineteenth and twentieth centuries. After World War II, the (Old) Mennonite Church began to make a significant shift away from fundamentalism. The Conservative Mennonite movement began in the 1950s in protest against the theological and sociological changes taking place in the Mennonite Church, particularly the loss of fundamentalist doctrines. This thesis traces the influences of fundamentalism as they were adopted early in the twentieth century by the Mennonite Church and came to fulfillment in the founding of the Conservative Mennonite movement. By looking at the history of the (Old) Mennonites in North America and the development of Protestant fundamentalism, this thesis provides a theological analysis of the influence of fundamentalism on the Conservative Mennonite movement. iii Acknowledgements I want to acknowledge some of the people who have assisted and supported me in researching and writing this thesis. Special thanks to my supervisor Arnold Snyder for the probing questions, gentle guidance and enduring patience and faith that this was a worthy endeavor.
    [Show full text]
  • Conservative Mennonite Storybooks and the Construction of Evangelical Separatism
    Conservative Mennonite Storybooks and the Construction of Evangelical Separatism Jennifer Anderson1 Special Education Holmes County Training Center Millersburg, OH Cory Anderson Adjunct Professor Rural Sociology Ohio State Agricultural Technical Institute Abstract Group-produced literature is representative of and reinforces group behaviors, norms, and beliefs. This study focuses on the missionary theme in literature from three Conservative Mennonite publishers, identifying two major constructs of what we term evangelical separatism. First, Rod & Staff depicts evangelism as establishing stable, integrating church communities in places where none exist, making their offering accessible to any who would care to join while also withholding assessment of outsiders. Second, Christian Light Publications and TGS present missions in a more aggressive, individualized mode, whereby the outside is viewed as a land of darkness and the missionary, in embodying Christ’s incarnation, bring light to that place. The focus of evangelism is conversion to Christianity, with the church as a social system peripheral to the action. Separatism is maintained by staking claim to authentic Christianity against inferior outside offerings. This latter plotline has birthed the new missionary adventure genre, which both entertains readers through secular adventure techniques while emphasizig a sacred end mission. The classic Anabaptist suffering theme is present in both types of stories, though transformed to include social / personal sacrifices and patience needed to engage in mission work. Keywords Conservative Mennonite; Amish-Mennonite; TGS, International; Christian Light Publications; Rod & Staff Publishers; Adventure stories; Literary analysis Anderson, Jennifer, and Cory Anderson. 2014. “Conservative Mennonite Storybooks and the Construction of Evangelical Separatism.” Journal of Amish and Plain Anabaptist Studies 2(2):245-77.
    [Show full text]
  • Utopian Communities
    Critical Cultural Landscapes Copyright 2010 Ingolf Vogeler Chapter 2 -- Communal Landscapes 1 Chapter 2 -- Communal Landscapes Regardless of official ideals, immigrant groups and assimilated groups in North America had very specific religious, social, and economic ideals of their own which they often could not pursue in Europe. All these groups, whether native- or foreign-born, wanted afterall to “do their own thing,” and not “to fit in.” The fundamental choice was and continues to be between the degree of individualism and communalism to achieve “the good life.” Individualism versus Communalism As social creatures, humans form many kinds of communities to meet their complex needs and desires. Starting with the Industrial Revolution in Europe and particularly since World War II in the United States, individuals and families have become members of many different kinds of communities. For example, individuals might belong and be active in a local Lutheran Church and the Green Party, bowl with co-workers, participate in block parties with immediate neighbors, be active in the PTA at their children’s school, and be part of numerous blogs, or virtual communities. In contrast, all the individuals and families in intentional societies belong to the same community with its many forms (Figure 2-1). All members of a Shaker village, for example, shared everything with the other members of the community, following a strict and standard set of beliefs and behaviors in religion, education, work, politics, and social America was the only country that started with perfection and aspired to activities in similar outdoor and indoor physical settings. Their neighbors progress.
    [Show full text]
  • A Thesis in the Department of Church History -' Submitted in Partial Fulfillment for the Degree of Doctor of Philosophy, Edinburgh University
    THE DUNKERS: THEIR ORIGINS, MIGRATIONS, DOCTRINES, AND DEVELOPMENT JOHN THOMPSON PETERS, A.B.,S.T.B. A Thesis in the Department of Church History -' Submitted in partial fulfillment for the degree of Doctor of Philosophy, Edinburgh University. FOREWORD This thesis is an abbreviated historical study of that denomination of Christians known in early history in Germany, sometimes as Pietists, because most of them had originally been Pietists; often as Anabaptists, because they denied the validity of infant baptism; or, again as Dompelaers because their mode of baptism was immersion. Today they are popularly known as Dunkers, but among themselves as Brethren. The presentation here is not in any sense of the word a comprehensive study. The purpose has been to present a con­ cise history of this denomination, rich in historical interest, but neglected by historians and critics. Practically every book, essay or monograph concerning the Dunkers heretofore, has been produced from within their own ranks. While this thesis does not pretend to be the only s tudy by a member of another denomination, it is certainly one of a very few. The writer believes that the Dunkers have never been properly related to their Pietist and Anabaptist origins. Emphasis by their own people has been upon the distinctive origin of the sect as flowing from the life of its founder, Alexander Mack, and a fresh study of New Testament religion. One purpose is to show the proper relation between this sect and its antecedents in theology, religious practices and per­ sonalities. It is for this reason that more emphasis has been given to the European background than to the later history of the church, which has been more carefully recorded and thus is much better understood.
    [Show full text]
  • Examining Our Christian Heritage 2
    _____________________________________________________________________________________ Faculty Guide Examining Our Christian Heritage 2 Clergy Development Church of the Nazarene Kansas City, Missouri 816-333-7000 ext. 2468; 800-306-7651 (USA) 2004 _____________________________________________________________________________________ Examining Our Christian Heritage 2 ______________________________________________________________________________________ Copyright ©2004 Nazarene Publishing House, Kansas City, MO USA. Created by Church of the Nazarene Clergy Development, Kansas City, MO USA. All rights reserved. All scripture quotations are from the Holy Bible, New International Version (NIV). Copyright 1973, 1978, 1984 by the International Bible Society. Used by permission of Zondervan Publishing House. All rights reserved. NASB: From the American Standard Bible (NASB), copyright the Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 973, 1977, 1995. Used by permission. NRSV: From the New Revised Standard Version of the Bible, copyright 1989 by the Division of Christian Education of the National Council of Churches of the Christ in the U.S.A. Used by permission. All rights reserved. Notice to educational providers: This is a contract. By using these materials you accept all the terms and conditions of this Agreement. This Agreement covers all Faculty Guides, Student Guides, and instructional resources included in this Module. Upon your acceptance of this Agreement, Clergy Development grants to you a nonexclusive license to use these curricular materials provided that you agree to the following: 1. Use of the Modules. • You may distribute this Module in electronic form to students or other educational providers. • You may make and distribute electronic or paper copies to students for the purpose of instruction, as long as each copy contains this Agreement and the same copyright and other proprietary notices pertaining to the Module.
    [Show full text]
  • The Pennsylvania Dutch in the 21St Century
    Plain, Fancy and Fancy-Plain: The Pennsylvania Dutch in the 21st Century Rian Linda Larkin Faculty Advisor: Alex Harris Center for Documentary Studies December 2017 This project was submitted in partial fulfillment of the requirements for the degree of Master of Arts in the Graduate Liberal Studies Program in the Graduate School of Duke University. Copyright by Rian Linda Larkin 2017 Abstract In 1681, William Penn traveled to Europe’s Rhineland-Palatinate and invited Anabaptist and Protestant groups to live and worship freely in Pennsylvania. Over the next century, 111,000 German- speaking men and women sailed to America, many settling in southeastern Pennsylvania.1 During this period, English-speaking residents began to use the term, “Pennsylvania Dutch” to describe the new settlers who spoke Deitsch or Deutsch (German). Today, the term Pennsylvania Dutch conjures visions of bonnets, beards, suspenders and horse- drawn buggies. However, this imagery only applies to the Old Order Anabaptist sects, which constitute less than half of Pennsylvania’s total PA Dutch population.2 3 Therefore, this project will examine and document four Pennsylvania Dutch communities in order to present a more accurate cultural portrait and contextualize the Pennsylvania Dutch populace in the 21st century, from anachronistic traditionalists to groups that have fully integrated into modern society. The project documents the following religious communities: the Old Order Amish, Horning Mennonites, Moravians and Lutherans of southeastern Pennsylvania. Each section includes a historical overview, an interview with a community member and photographs taken on-location. I conclude that church-imposed restrictions and geographical location shaped each group’s distinctive character and impacted how the groups evolved in the modern world.
    [Show full text]