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William Booth Leader's Guide
Leader’s Guide to accompany the DVD The Torchlighters: The William Booth Story Table of Contents Introduction to the Torchlighters Series . 3 Synopsis of The Torchlighters: The William Booth Story . 4 Teaching Plan for The William Booth Story . 5 Session 1 - No Compromise: Called! . 6-8 Session 2 - No Compromise: Courage! . 9 Session 3 - No Compromise: Commitment! . 10 Session 4 - No Compromise: Continue! . 11-12 Letter to Parents . 13 Supplementary Materials Key People in The William Booth Story . 14 The Nineteenth-Century World of William Booth . 15-16 Timeline of the Booths and The Salvation Army . 17-18 Additional Materials . 19 The Torchlighters Series . 20 Answer Key for Select Student Pages . 21 © Christian History Institute Learn more about The Torchlighters: Heroes of the Faith programs at www.torchlighters.org.2 Leader’s Guide to accompany the DVD The Torchlighters: The William Booth Story Introduction to the Torchlighters Series Torchlighter: One who commits to serving God and passing on the light of the Gospel, even if the going gets tough. Kids today have no shortage of heroes. From Hollywood celebrities to music artists and sports figures, it would seem that there are plenty of heroes to go around. The heroes being offered by popular culture are teaching children that physical perfection, financial success, and fame are the most important goals in life. The morals and values presented by these heroes are often in direct opposition to the standards parents want to pass on to their children. So, while there is no shortage of heroes, there is a dreadful shortage of heroes worth emulating. -
Religion and Working-Class Culture in Ontario, 1882-1890
The Knights of Labor and the Salvation Army: Religion and Working-Class Culture in Ontario, 1882-1890 Lynne Marks IN 1883 THE SALVATION ARMY marched on Kingston. Intense excitment pervaded the town, with the Army hall packed night after night As was the case in towns and cities across Ontario, most of the men and women who flocked to the Salvation Army's tumultuous all-night meetings and rowdy parades were working-class. In Kingston, working-class involvement is seen most vividly in reports that in the town's major factories, "noon day prayer meetings amongst the working men are established.Jind conducted by the men themselves".1 By 1887 a very different working-class movement gripped the same workplaces. Workers at Kingston's Victoria Foundry, the Locomotive Works, and the cotton mill, who had organized Salvation Army prayer meetings four years earlier, now had joined the Knights of Labor (K of L). In May 1887, they were out on strike.2 Bom the Knights of Labor, a major working-class organization, and the Salvation Army, which in this period was an exclusively revivalistic movement, drew mass support from Ontario's working class. It is no coincidence that both movements appeared in the 1880s, and saw their period of greatest strength in this decade. Industrialization first emerged in Ontario after mid-century, but was not well established until the 1870s and more particularly, the 1880s. In tiny villages and small towns across the province, as well as in larger centres, industrial wage work had become a way of life for many Ontarians.3 Choroid Post, 23 March 1883 (letter from Kingston). -
Proceed I Ngs Wesley Historical Society
Proceed ings OFTHE Wesley Historical Society Editor: E. ALAN ROSE, B.A. Volume XLVIII May 1992 THE ORIGINS AND GROWfH OF PRIMITIVE METHODISM IN FAST SURREY ESCRlrTIONS of southern England as poor territory for Nonconformity abound in the writings of nineteenth-<:entury D ministers and laity. Seeing Anglicanism as wholly predominant in the South, contemporary observers were quick to draw connections between the perceived ecclesiastical tyranny of the Established Church and the social and political domination of the squirearchy. The Congregationalist,John Burnet, in 1844 wrote of this 'spiritual despotism' in rural Surrey that 'the clergy and gentry who practise this contemptible, petty tyranny, seem to be quite unconscious oftheir self-degradation.' I The establishmentofthe Surrey Congregational Union in 1862-63 followed on directly from the perception of continuing failure in the county, where 'Nonconformity had made less progress... than any other county of England.'~ Baptists faced the same difficulties.:! So too did Methodists: W. W. Pocock as late as the 1880s described Hampshire, Surrey and Sussex as a 'Methodist wilderness' in which more than 500 parishes were without a Methodist chapel or Methodist preaching, and he claimed that, in Surrey and Sussex, 'where Methodism has no hold, the contrasted evils of superstitious Anglicanism and of fatalistic and antinomian Dissent too commonly divide the ground between them', though it was hard in practice to claim much influence for the latter.4 As with the Congregationalist~ and Baptists, the efforts ofWesleyans to reach out from London to the villages and towns of southern England were given L Quoted in J.Waddington, Surrry (AJngrpgationai History (1866), p.135. -
Boundless East End Tours
. India of film including internationally, Salvation Army in East London, Britain and and Britain London, East in Army Salvation short films from the historic work of The The of work historic the from films short historian, will be presenting a number of of number a presenting be will historian, Archives Film event: Tony Fletcher, film film Fletcher, Tony event: Film Archives 9.30am – 4pm – 9.30am July 6 Monday Thursday 9 July at 6 – 7pm – 6 at July 9 Thursday Closed July 5 Sunday development of The Salvation Army in the East End East the in Army Salvation The of development 5pm – 10am July 4 Saturday explore unique historical materials that chart the the chart that materials historical unique explore 5pm – 9.30am July 3 Friday - June 30 Tuesday Workshop: William Booth’s East End. A chance to to chance A End. East Booth’s William Workshop: 8pm – 9.30am June 29 Monday 277 Bancroft Road, London E1 4DQ E1 London Road, Bancroft 277 Heritage Centre will be open as follows: as open be will Centre Heritage Archives, and Library History Local Hamlets Tower During the 150th anniversary Boundless Congress, the the Congress, Boundless anniversary 150th the During 2.30pm June, 30th Tuesday 484 stop outside the College. the outside stop 484 Library and Archives and Library History Bus routes Bus and 185 176, 40, : Station Hill Denmark Station: Train Closest 11 Tower Hamlets Local Local Hamlets Tower SE5 8BQ SE5 of The Salvation Army in East London. East in Army Salvation The of London Camberwell, of short films from the past and present work work present and past the from films short of College, Booth William (Salvation Army) will be presenting a number number a presenting be will Army) (Salvation Centre Heritage International Anscombe John event: Film Archives Saturday 4 July 2.30 – 3.30pm – 2.30 July 4 Saturday to 5.30pm and on Saturday from 11am to 4pm. -
The Good Time Coming : the Impact of William Booth's Eschatological Vision
.. ....... .. I. ... ., ... : .. , . j;. ..... .. .... The Copyright law of the United States (title 17, United States Code) governs the making of phwtmwpies or derreproductiwns of mpyrighted material. Under cetZBin conditions specified in the law, libraries and archives are authorid to furnish a photocopy or other reproduction. Om of these specific mditions is that the phohmpy or reproduction is not to be “Used fir my purpose other than private study, schdanhip, or research.” If B user make3 a quest far, or later uses, a photompy or repductim for puqmses in ecess of ‘‘fair we9”that user may be liable for mpyright infringement, This institution reserves the right to rehe to accept a copying order if, in its judgmenk fulfitlrnent of the order would involve violation ofcoMght Jaw- By the using this materid, you are couwnting h abide by this copyright policy, Any duplication, reprodndinn, nr modification of this material without express waitken consent from Asbuv Theological Seminary andhr the original publisher is prohibited. Q Asbury TheoIogi@alSeminary 2009 MECUMTAW BINDERY, INC ASBURY SEMINARY 10741 04206 ASBURY THEOLOGICAL, SEMINARY “THE GOOD TZME COMING”: THE IMPACT OF WILLIAM BOOTH’S ESCHATOLOGICAL VISION A THESIS SUBMITTED FOR PARTIAL FULFILLMENT OF THE REQUlREMENTS FOR THE DEGREE, MASTOR OF DIVINITY BY ANDREW S. MILLER I11 WILMORE, KY DECEMBER 1,2005 “THE GOOD TIME COMING”: THE IMPACT OF WILLIAM BOOTH’S ESCHATOLOGICAL VISION Approved by: Date Accepted: Vice President for Academic Affairs and Provost Date CONTENTS ACKNOWLEDGEMENTS ............................... V INTRODUCTION ...................................... 1 Goals of the Study Review of Literature Chapter : 1. WILLIAM BOOTH’S ESCHATOLOGICAL PERSPECTIVE .... 6 Eschatology as the Centerpiece of William Booth’s Theology William Booth as a Postmillennialist William Booth’s Theological History The Making of an Eschatological Army Contemporary Application Conclusion 2. -
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https://theses.gla.ac.uk/ Theses Digitisation: https://www.gla.ac.uk/myglasgow/research/enlighten/theses/digitisation/ This is a digitised version of the original print thesis. Copyright and moral rights for this work are retained by the author A copy can be downloaded for personal non-commercial research or study, without prior permission or charge This work cannot be reproduced or quoted extensively from without first obtaining permission in writing from the author The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the author When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given Enlighten: Theses https://theses.gla.ac.uk/ [email protected] "THE TRIBE OF DAN": The New Connexion of General Baptists 1770 -1891 A study in the transition from revival movement to established denomination. A Dissertation Presented to Glasgow University Faculty of Divinity In Fulfillment of the Requirements for the Degree Doctor of Philosophy by Frank W . Rinaldi 1996 ProQuest Number: 10392300 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10392300 Published by ProQuest LLO (2017). Copyright of the Dissertation is held by the Author. All rights reserved. -
Evangelical Revivals in New Zealand, and an Outline of Some Basic Principles of Revivals
EVANGELICAL REVIVALS IN NEW ZEALAND -----//----- A History of Evangelical Revivals in New Zealand, and an Outline of Some Basic Principles of Revivals. -----//----- by Robert Evans and Roy McKenzie. -----//----- Published by the Authors, in conjunction with ColCom Press. PREFACE Many years of experience in the Lord's work, and the relative ease of retirement from parish responsibilities, have provided both of us with the time to carry out a work of love in presenting to the public this history of evangelical revivals in New Zealand. It is an aspect of the work of God which we believe is of enormous importance, both for church and for society, but which has been widely neglected for many years. The research for this book has relied, in the first instance, upon our privately-owned library resources. The main public libraries to which we are indebted are the New South Wales Uniting Church Archives Library and the Camden Library of the United Theological College, both in North Parramatta, the Hewitson Library of the Knox Theological Hall in Dunedin, the John Deane Memorial Library of the Bible College of New Zealand in Auckland (formerly The New Zealand Bible Training Institute), the Moore College Library (Anglican) in Sydney, and the Alexander Turnbull Library in Wellington. We also acknowledge the help of Miss Ferne Weimer, Director of the Billy Graham Center Library, in Wheaton, Illinois. We have also been indebted to many individuals. Chief amongst these have been the Rev. Dr. J. Graham Miller, now living in Wangaratta, Victoria, Dr. Brett Knowles of Dunedin, and the Rev. John Thomson, now living in Nelson. -
Salvation Army Why Don't the Salvos Have Baptism?
Salvation Army Quotes copied & pasted from: http://www.salvationarmy.org.au/about-us_65047/faqs/questions- about-our-faith.html?s=2026750641#baptism Why don’t the Salvos have baptism? To the vast majority of people, baptism is regarded as a distinctly Christian ritual. So it may seem odd to some and puzzling to others as to why it is not observed within The Salvation Army. The Army has several distinctives that make it different to other denominations—its uniform, terminology and symbols to name a few. In respect to spirituality, the Army is fundamentally simple and uncluttered compared to some other churches. In its early days, baptism was part of Salvation Army practice, but a decision was made that saw the discontinuation of any form of ritual that could be interpreted as a substitute for daily faith and dependence upon God. Salvationists see such rituals as outward signs of an inward experience, and it is the inward experience that is of greatest importance to God. The decision to discontinue baptism resulted from the question: Is baptism essential to a person becoming ‘saved’ or for one to continue in a relationship with God? Based upon the Bible, the answer was clearly ‘no’, baptism is not regarded as essential to salvation or continued faith. While some might accuse the Army of being disobedient to what the Bible teaches regarding baptism, it was and continues to be a way whereby people witness to their new found faith and conversion. New believers within The Salvation Army testify publicly in worship and tell their story of conversion. -
The Salvation Army Is Taking Applications for Christmas Assistance for Cleveland County* Residents On
The Salvation Army is taking applications for Christmas Assistance for Cleveland County* residents on October 7 & 8, 10:00a.m.- 3:00p.m. October 10, 3:00 p.m.- 8:00p.m October 21 & 22, 10:00a.m.- 3:00p.m October 24, 3:00 p.m.- 8:00p.m 1124 N. Porter Ave, Norman, South of Robinson on Porter Eligibility is based on income. To be eligible on the basis of income, household gross income (i.e. before taxes are withheld) must fall at or below 185 percent of the U.S. Poverty Income Guidelines. ASSISTANCE FOR CHILDREN BIRTH THROUGH THE AGE 12 Head of Household must bring these items: • Picture ID (Driver’s License, State-issued ID, Governmental/Military ID, Passport or ID from country of origin) and • DHS Benefits Statement Letter that includes address, income, SS number or other identification number for all household members and benefit amount Or • Official Birth Certificates for ALL children in the home, ages 12 & under or equivalent documentation from country of origin or immunization record • Proof of Income – pay stubs, award letter, unemployment verification, etc. • Proof of Residency (utility bill or lease agreement) We assist individuals and families residing in Cleveland County including zip codes 73019, 73026, 73051, 73068, 73069, 73070, 73071, 73072, 73153, 73160, 73165, 73189 and 74857. Please remember, you may only apply for Christmas Assistance from ONE agency! Duplicate applications will be voided. Please do not bring children with you to apply *If you live in OK county you will need to go to The Salvation Army Central Oklahoma Area Command Social Services office to receive appointment letter. -
Free Download
Maud, Emma, Evangeline America’s Love Affairs With the 3 Booth Women R.G. Moyles 2014 Frontier Press All rights reserved. Except for fair dealing permitted under the Copyright Act, no part of this book may be reproduced by any means without written permission from the publisher. Moyles, R.G. Maud, Emma, Evangeline America’s Love Affairs With the 3 Booth Women July 2014 Copyright © The Salvation Army USA Western Territory ISBN 978-0-9768465-9-8 Printed in the United States Table of Contents Foreword 1 Introduction 3 Maud Ballington Booth 7 Emma Booth-Tucker 42 Evangeline Cory Booth 67 Afterword 117 Booth Women / 1 FOREWORD By Major Kevin E. Jackson The history of The Salvation Army is incredibly rich. Those who spend time researching and writing it are keenly aware of this truth. Those who choose to read books, articles and thoughtful studies on The Salvation Army’s past come to understand the depth and importance of the subject. The history of this organization maintains a uniqueness that separates this movement from oth- er religious organizations, churches and nonprofits. We are similar in some respects, but our uniqueness is what tells the story that most readers of our past want to know and profit from. Just prior to the release of Maud, Emma, Evangeline: America’s Love Affair with the 3 Booth Women, I spent several hours interviewing Dr. R. Gordon Moyles for a promotional video about the book. I was taken by Moyles’ pas- sion for the subject of his latest work, and his lifelong study of The Salvation Army. -
Catherine Booth
Catherine Booth Catherine Booth was born in 1829 in Derbyshire, to Sarah and John Mumford, a family of Methodist association. She received a strict evangelical upbringing and was home educated by her mother. Sarah imparted a strong sense of religious and moral conviction in her daughter, instilling the values of domestic piety, selflessness and the need to submit to God’s will. It is evident from Catherine’s adult life that these values remained centrally important to her and guided her actions in public and in private; they encouraged dedication to her duties as a wife and mother of eight and her commitment to The Salvation Army. Catherine’s beliefs can be explored in the multiple addresses she gave to promote The Christian Mission and The Salvation Army and in the books she wrote regarding Christian living. From an early age, Catherine attended Wesleyan Methodist classes and was a supporter of the temperance movement; she was also an avid reader. The works of John Wesley and American revivalist Charles Finney particularly influenced Catherine; they inspired her with the ideas of holiness theology, the value of female ministry and the necessity of seeking new ways of presenting the gospel. In 1855 Catherine married William Booth. They shared Methodist values and a passionate belief in the need for reform of the Church’s outreach to the ‘unsaved’. However, whilst Catherine believed in the potential of female ministry as a powerful tool to reach new audiences, William was initially opposed to women preaching. His opposition served to motivate Catherine to refine her arguments. -
A “Feminine” Heartbeat in Evangelicalism and Fundamentalism
A “Feminine” Heartbeat in Evangelicalism and Fundamentalism DAVID R. ELLIOTT Protestant fundamentalism has often been characterized as militant, rationalistic, paternalistic and even misogynist.1 This was particularly true of Baptist and Presbyterian fundamentalists who were Calvinists. Yet, evangelicalism and fundamentalism also had a feminine, mystical, Arminian expression which encouraged the active ministry of women and which had a profound impact upon the shaping of popular piety through devotional writings and mystical hymnology.2 This paper examines the “feminine” presence in popular fundamentalism and evangelicalism by examining this expression of religion from the standpoint of gender, left brain/right brain differences, and Calvinistic versus Arminian polarities. The human personality is composed of both rational and emotional aspects, both of equal value. The dominance of either aspect reflects the favouring of a particular hemisphere of the brain. Males have traditionally emphasized the linear, rational left side of the brain over the intuitive, emotional right side. Females have tended to utilize the right side of the brain more,3 although some males are more right-brained and some females are more left-brained. Such differences may be genetic, hormonal or sociological. Brain researcher Marilyn Ferguson favours the sociologi- cal explanation and suggests a deliberate reorientation to the right side of the brain as means of transforming society away from confrontation to a state of peace. She sees the feminist movement accomplishing much of this transformation of society by emphasizing the right side of the brain.4 When looking at the two dominant expressions of Protestantism – Historical Papers 1992: Canadian Society of Church History 80 “Feminine” Heartbeat in Evangelicalism and Fundamentalism Calvinism and Methodism, we find what appears to be a left/right brain dichotomy.