DOCSLIB.ORG

“The Preacher Comrades” from CS in 1908: What Do We Know About Them?

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
“The Preacher Comrades” from CS in 1908: What Do We Know About Them? “The Preacher Comrades” from CS in 1908: What do we know about them? Dorn’s tabulation: 28 Baptists, 22 Episcopal, 20 Congregational, 16 Methodist, 16 Presbyterian, 15 Christians, 11 Universalists, 8 Unitarians. Through the N’s (mostly) I count thirteen who are either affiliated with small liberal traditions, who became U or U after this list, or whose affiliation is primarily with People’s churches. At least 10 were Unitarian at some point. [ARDA data begin in 1925; it appears in that year Universalists had 575 clergy and Unitarians had 476, Episcopalians had 5700, Congregationalists had 5500, PCUSA had 9800, Northern Baptists had 9200, Southern Baptists had 19,000, Southern Methodists had 8000, Northern Methodists had 18,500, Disciples had 6845] So UUs are about 1 in 50, Episcopalians and Congregationalists perhaps 1 in 250, Disciples 1 in 450, Presbyterians 1 in 600, Baptists 1 in 1000, Methodists maybe 1 in 1800] Definitely need to check ratios for the smaller groups! ARDA lists 25 clergy in 1925 for New Jerusalem and 75 for Swedenborgian Church. So it is 1 in 50 Universalists and 1 in 60 Unitarians. A few notes on “Christian”—Christian Connection originally brought together (in 1808) the Christian movements of James O’Kelly (VA/NC Republican Methodists), ABner Jones/Elias Smith (ex Baptists from Vt and NH), and Barton Stone (Cane Ridge, Ky). Then in 1832 the Stone churches merged with Alexander Campbell’s movement. In 1850 the Christian Connection worked with Unitarians to found Antioch (and also Meadville, I think). Merged with Congregationalists in 1931, but a long history of cooperation with Unitarians before that, and included anti-Trinitarians. Published Herald of Gospel Liberty. Alabama Gardiner C. Tucker. Minister of Saint John’s (also or aka Grace Church) PE in Mobile. Served from 1885 to 1941. Father of Irwin St. John Tucker. Curiously, Dorn seems to have missed this expression of socialist loyalty, for he writes that “There is no hint in this childhood of unconventional politics. A Democrat who supported the gold standard, Irwin’s father strongly disapproved of William Jennings Bryan’s nomination in 1896.” Saint John’s Church is still active today. Arkansas L. E. Thornton, Mount Olivet Prestbyterian, Mammoth Springs. No information found. Church seems not to have survived. Arizona E. F. Lovejoy, Verde ME Mission, Camp Verde. Hmm. an E.F. Lovejoy was convicted of manslaughter as abortionist in Oklahoma in 1918, along with a Jesse Warren. Congregation survives. California Joseph S. David, New Jerusalem, San Diego. Church survives, founded 1883. B. Edmiston, New Jerusalem, Riverside. This is Rev. Berry Edmiston, raised in Tennessee, settled as a rancher in Riverside in 1878 and died in 1912. Evidently he was a bivocational minister. His son Rev. Lloyd Edmiston was ordained in 1915 and served the Riverside church thereafter. See John Brown and James Boyd, History of San Bernardino and Riverside Counties (Chicago: Lewis Publishing Company, 1922) 3: 1112. Church does not survive. >>>>>>> Lloyd Edmiston, “The Last Judgment,” New-Church Review 27 (April 1920): 143-59, makes case for social understanding of sin and salvation within the Swedenborgian context: “I believe the common thought of New-Church people, relative to the this-world effect of the Last Judgment, has been altogether inadequate. The wrongs they have seen in society have been thought of very largely as sins of individuals. They have been largely blind to the fact that there are social and class-imposed forms of wickedness, as well as personal offences. Such iniquitous social institutions are obviously subject to judgment overthrow independent of the regeneration of the class or classes responsible for them. This is the great task to which the well-disposed of all classes are now called. The one only way to release the people from the oppression of evil institutions is by the overthrow of those systems and the substitution of a heaven- ultimating order in their place.” (145) The theological context is NJ belief that the Last Judgment occurred in 18th century and that a New Age is manifesting itself since. Edmiston traces this new age from democratic revolutions to contemporary labor movement: “The trend of all these New Age forces is to the one end,--the ousting of the exploiters of labor from their last intrenchments.” (149) He turns quite explicitly socialist: “What then is the institutionalized and legalized inequity underlying all the remaining external slaveries in the world today? I believe the answer is: The ownership and control of all the resources of our common life by a part of the people, affording that part a means for extorting unearned incomes from the labor product of the rest of the people.” (149) Edmiston has a theological confidence in socialist victory: “If, as the result of the Last Judgment in the spiritual world, all things upon earth are to be reduced to order, then surely this power will speedily be abolished. The wonderful development of the machinery for democratic or co-operative control of common interests since the Last Judgment, indicates to me that some form of universal co-operation in the ownership and management of industry is to be the heaven-ultimating New Age order.” But he is agnostic about whether the change will be gradual or will involve “a chaos of violence and civil strife.” (151) If the latter is the case, the church’s role is “to mitigate the excesses of such a period.” He seems to lean to the chaos theory, because of self- destructive tendency of capitalism to create international and class war. “We know that in the spiritual-world judgments, evil is thus permitted to bring upon itself its own consummation and overthrow.” (154) He also works in a dig against the churches: “The churches of Christendom, founded upon faith-alone creeds, are manifesting an utter lack of insight and vision in matters of social justice. This has been one of the chief causes of the paganizing of the working classes in the industrial centers of civilization. It seems certain that the churches, founded upon dead doctrines, will continue their blind course, and in the passion and confusion of the transition period will line up in the defense of the consummated / capitalist system, and thereby complete the work of their own undoing.” (157-58) “But in spite of the reactions against all exemplified religions, all the old heart- hungers will remain, and a growing need for a genuine spiritual religion, one rightly relating man to the Lord and to the common good, will surely be manifest. I believe the Lord is preparing our opportunity. In the times that are coming, it will be of vital importance to our use as the propagandists of the Lord’s New-Age religion, that we be also the uncompromising champions of His New-Earth industrial order.” (158) Edmiston was apparently known as a socialist, for the editor notes on the one hand that the California Association had unanimously recommended its publication but on the other that “it presents only one side of the question now at issue before the public more or less confusedly as Capitalism versus Socialism.” (143) Edmiston ran repeatedly for state legislature (or at least for something called AD-78) in 1902 as nonpartisan and in 1904, 1906, 1908, and 1910 as a socialist, losing in all cases, with 12% in 1910. >>>>>> There is also a Henry M Edmiston who published a “Dream of the Socialist” and other radical poems in Rhymes for the Times (Lily Dale, N.Y.: Sunflower Publishing, 1904). G. D. King, Christian, Portersville. Church survives. No other info. *B. Fay Mills (1857-1916), Fellowship, Los Angeles. “Rev. Benj. Fay Mills Dead,” NYT May 2, 1916, p. 13. Born NJ, ordained Congregational in 1878. Pastored in Rutland to 1886. Evangelist to 1897. Withdrew from orthodox church in 1897. Conducted independent ministry in Boston 1897-99. Minister of First Unitarian Oakland 1899-1904. Founding minister of Los Angeles Fellowship until 1911, then founding minister of Chicago Fellowship until his death. Engaged in evangelistic work in NYC at Evangel Tent in 1915. Last book is The Divine Adventure, 1905. W. A. Corey, “The Benjamin Fay Mills Movement in Los Angeles,” Arena 33/187 (June 1905): 593-95, describes the LA Fellowship as “perhaps the most significant and remarkable religious movement in the world today.” Claims it gained over a thousand “contributing members” in its first few months. Describes Mills’s wife as a “teacher of Emerson.” Appears to be nascent institutional church, with a variety of cultural and charitable activities. Publishes Fellowship Magazine. “The matter of religious belief is altogether eliminated” from membership decision, but members must make a “pledge” to contribute financially and engage in “trustful and unselfish living.” Describes Mills as the dominating personality of the group. “Mr. Mills, as all the world knows, has broken finally and definitely with the old theological dogmas. He does not believe in the literalness of hell or heaven, or in the personality of God or the devil. Like all advanced thinkers, he has no creed, no definitely-settled statements of belief. He believes that truth is an unfoldment, and, being a student, he is constantly learning.” No mention of Socialism. >>>>> Carey McWilliams, Southern California: An Island on the Land (p. 257: “Following the [1915 World’s] fair, the New Thought leaders began to arrive in Los Angeles: Annie Rix Militz, who established the University of Christ; Fenwicke Holmes, who founded the Southern California Metaphysical Institute; and Eleanor M. Reesberg, who organized the Metaphysical Library. During these years, New Thought studio-lecture rooms sprang up throughout the city and the Metaphysicians’ May Day Festival became an annual civic event.
Load more

Recommended publications
  • Female Preaching in Early Nineteenth-Century America by Catherine A
    20 Copyright 2009 The Center for Christian Ethics at Baylor University Female Preaching in Early Nineteenth-Century America BY CATHERINE A. BREKUS In the Second Great Awakening more than one hundred women crisscrossed the country as itinerant preachers, holding meetings in barns, schools, or outside in fields. They were the first group of women to speak publicly in America. Why have virtually all of them been forgotten? ome argued that she was “bold and shameless,” a disgrace to her fami- ly and to the evangelical movement. Others insisted that she was the S“instrument of God,” a humble woman who had given up everything for Christ. Few women in early nineteenth-century America provoked more admi- ration, criticism, and controversy than Harriet Livermore. She was the daughter of a congressman and the grand-daughter of a senator, but after an emotional conversion experience, she renounced her privileged life in order to become a female preacher. Reputed to be a gifted evangelist who was also a beautiful singer, she became so popular that she was allowed to preach in front of Congress four times between 1827 and 1844, each time to huge crowds. According to a Washington newspaper, more than a thousand people assembled in the Hall of Representatives to hear her preach in 1827, and hundreds more gathered outside to catch a glimpse of her. President John Quincy Adams had to sit on the steps leading up to her feet because he could not find a free chair. Harriet Livermore was the best-known female preacher of her day, but she was part of a larger community of evangelical women, both white and African-American, who claimed to have been divinely inspired to preach Female Preaching in Early Nineteenth-Century America 21 the gospel.
    [Show full text]
  • What Is a Church of Christ? Silenced
    An international newspaper Our mission: To inform, for Churches of Christ inspire and unite Vol. 75, No. 3 | March 2018 www.christianchronicle.org IMAGE VIA PIXABAY, LETTERING BY LYNDA SHEEHAN Sexual abuse victims ‘fed up’ with silence SOCIAL MEDIA advocacy empowers survivors, molester’s son says. GRAPHIC BY CHELLIE ISON VIA WordcloUDS.com BY BOBBY ROSS JR. | THE CHRISTIAN CHRONICLE or far too long, victims have been What is a Church of Christ? silenced. Finally, they have an outlet to spot- AS NUMBERS DECLINE in the U.S., Christians ponder a fellowship’s identity light their painful ordeals. FThat’s how Jimmy Hinton character- BY ERIK TRYGGESTAD | THE CHRISTIAN CHRONICLE leadership, baptism by immersion single cup and an undivided loaf. izes the social media movements — first and a cappella worship. In recent years, other Churches #MeToo and now #ChurchToo — where t should be love.” But in 2018, a clear definition of Christ have added instrumental sexual abuse survivors are recounting That was Jeff Cash’s of those who strive to be simply worship services, ministered their real-life nightmares. answer to the question, Christian is anything but simple. alongside denominational groups “Quite simply, millions “What would you say Survey respon- and changed their name, though of abuse survivors are ‘Idefines a Church of Christ?” dents noted a they still identify with the fellow- fed up with the church Cash, an American missionary widening variety ship of autonomous congregations. protecting abusers while serving in Fort Portal, Uganda, of practices taking The word “autonomy” itself shaming the victims,” was one of more than 640 respon- place in buildings eludes definition, survey respon- said Hinton, minister for dents to a Christian Chronicle that bear the name dents said.
    [Show full text]
  • Simply-Christians.Pdf
    Simply Christians David L. Eubanks Why Bother with the Brotherhood? Mike Shannon Are You a Christian? Gene Appel Just Christians, Just Enough Mark Taylor The Restoration Movement in the 21st Century Robin Underhill Keeping the Dream Alive David Faust HAT by David L. DO Eubanks W you believe? From one per- spective the principle, “no creed but Christ, no Restoration book but the Bible,” and Unity should be an adequate Of course, the early answer to that question pioneers did not and a sufficient guide to know all the direc- sound doctrine. Be- tions that the path cause of much confu- they had chosen sion in today’s religious would lead them world, however, the when they began. It question deserves a led to the successful more detailed explana- promotion of the tion for those who hon- name “Christian” to estly want to know. the exclusion of sec- tarian names by Rice Early History Haggard among the of the Republican Method- Restoration ists in North Carolina Movement and Virginia in 1794 With roots in the Brit- and the Presbyterians ish Isles, the Restora- of the Springfield tion Movement sprang Presbytery in Ken- to life in the United tucky in 1804. States about the turn of It led to the disso- the nineteenth century. lution of the Spring- The leading pioneer fig- field Presbytery and ures were such men as “union with the body Elias Smith and Abner of Christ at large” by Jones in New England, Barton W. Stone and James O’Kelly in others at Cane Ridge North Carolina and on June 28, 1804.
    [Show full text]
  • A Study of Ordination in the Baptist Context
    CHANGED, SET APART, AND EQUAL: A STUDY OF ORDINATION IN THE BAPTIST CONTEXT Dissertation Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree of Doctor of Philosophy in Theology By Jonathan Anthony Malone Dayton, Ohio May, 2011 CHANGED, SET APART, AND EQUAL: A STUDY OF ORDINATION IN THE BAPTIST CONTEXT APPROVED BY: _____________________________ Dennis M. Doyle, Ph.D. Committee Chair _____________________________ Brad J. Kallenberg, Ph.D. Committee Member _____________________________ William L. Portier, Ph.D. Committee Member _____________________________ Anthony B. Smith, Ph.D. Committee Member _____________________________ William V. Trollinger, Ph.D. Committee Member ii ABSTRACT CHANGED, SET APART, AND EQUAL: A STUDY OF ORDINATION IN THE BAPTIST CONTEXT Name: Malone, Jonathan Anthony University of Dayton Advisor: Dr. Dennis Doyle The American Baptist denomination is often characterized as an ecclesiological grass-roots organization. The theology of such a denomination is practiced organically by the people and is seldom articulated by the academy. Thus one cannot find a well articulated theological understanding of what ordination means for the individual and the community in the Baptist context. A synthesis of Geertz’s thick description, Lindbeck’s approach to doctrine, and McClendon’s understandings of speech-acts and conviction will offer a methodology through which one can articulate a theology of ordination. In doing so, we will find that the “call” and a relationship with a congregation are essential for ordination to occur. Such a theology will suggest that one is changed through ordination, and this change is relational in nature. The Catholic concept of Sacramental Consciousness offers a way to articulate the community’s awareness of the pastor’s relational change while at the same time maintaining the egalitarian nature of a Baptist community.
    [Show full text]
  • History of the Church: Lesson 5 the Restoration Movement
    HISTORY OF THE CHURCH: LESSON 5 THE RESTORATION MOVEMENT INTRODUCTION: The reformers sought to REFORM the apostate church, but those active in the Restoration movement were desirous of RESTORING the true church of the first century (cf. Jer.6:16). I. RESTORATION LEADERS: A. James O'Kelly (1757-1826) 1. Methodist preacher who labored in Virginia and North Carolina. 2. Favored congregational government, and the New Testament as the only rule of faith and practice. a) Wanted Methodist preachers to have the right to appeal to the conference if they didn't like their appointment. 3. James O'Kelly, Rice Haggard and three other men withdrew from the conference in 1792. They formed the "Republican Methodist Church" in 1793. 4. In 1794, at a meeting conducted at the Lebanon Church in Surrey County, Virginia, they adopted the name, "Christian" and devised a plan of church government. 5. Agreed to recognize the scriptures as sufficient rule of faith and practice. The formulated the "Five Cardinal Principles of the Christian Church." a) Christ as head of the church. b) The name "Christian" to the exclusion of all others. c) Bible as the only creed - - rule of faith and practice. d) Character, piety, the only test of church fellowship and membership. e) The right of private judgment and liberty of conscience. B. Elias Smith (1769-1846) and Abner Jones (1772-1841) 1. Both Baptists. 2. Agreed with O'Kelly on his major points 3. In 1808, Smith and Jones established churches in New England. 4. Organized an independent "Christian Church" at Lyndon, Vermont in 1801.
    [Show full text]
  • Formation of the Christian Church in Indiana by H
    FORMATION OF THE CHRISTIAN CHURCH IN INDIANA BY H. CLAY TRUSTY. [A paper prepared for the Indianapolis Christian Ministers’ Association.] CHISMS and discontent reigned in the religious circles of the s western frontier at the beginning of the nineteenth century, as they did in the East and in England. In the new country in the West men had better opportunities to establish churches free from elements to which they objected. The general unrest in re- ligious society was due mainly to doctrinal creeds. Religious liberties, like political liberty, were sought by throwing off hu- man authority. Thus the new movement took shape first in ridding itself of “man-made creeds.” In an account of the “Great Awakening of Eighteen Hundred,” L. W. Bacon says: ‘(There was manifested in various quarters a general revolt against the existence and multiplication of mutually exclusive sects in the Christian family, each limited by humanly devised doctrinal ar- ticles and branded with party names.” (American Church His- tory, Vol. XIII, p. 241.) These protesting elements in part came together on the basis of a common faith in Christ, and a common acceptance of the divine authority of the Bible. The story of this achievement is the history of the beginnings of the “Dis- ciples of Christ.” We shall attempt to trace the development of this movement in Indiana. In the first decades of the eighteenth century, the Baptists and Methodists were the principal religious bodies in the southern part of the State, while the Presbyterians were strong in the central and northern parts. (R. T.
    [Show full text]
  • Download PDF 1.11 MB
    Florida State University Libraries Electronic Theses, Treatises and Dissertations The Graduate School 2005 Aliens in the World: Sectarians, Secularism and the Second Great Awakening Matt McCook Follow this and additional works at the FSU Digital Library. For more information, please contact [email protected] THE FLORIDA STATE UNIVERSITY COLLEGE OF ARTS AND SCIENCES ALIENS IN THE WORLD: SECTARIANS, SECULARISM AND THE SECOND GREAT AWAKENING By MATT MCCOOK A Dissertation submitted to the Department of History in partial fulfillment of the requirements for the degree of Doctor of Philosophy Degree Awarded: Fall Semester, 2005 The members of the Committee approve the dissertation of Matt McCook defended on August 18, 2005. ______________________________ Neil Jumonville Professor Directing Dissertation ______________________________ Thomas Joiner Outside Committee Member ______________________________ Elna Green Committee Member ______________________________ Albrecht Koschnik Committee Member ______________________________ Amanda Porterfield Committee Member The Office of Graduate Studies has verified and approved the above named committee members. ii The following is dedicated to three individuals whose lives have been and will be affected by this project and its completion as much as mine. One has supported me in every possible way throughout my educational pursuits, sharing the highs, the lows, the sacrifices, the frustration, but always being patient with me and believing in me more than I believed in myself. The second has inspired me to go back to the office to work many late nights while at the same time being the most welcome distraction constantly reminding me of what I value most. And the anticipated arrival of the third has inspired me to finish so that this precious child would not have to share his or her father with a dissertation.
    [Show full text]
  • The Stone-Campbell Reformation: Its Roots and Ideals
    "Holding fast the faithful W ord ...", JU L Y , 1994 THE STONE-CAMPBELL REFORMATION: ITS ROOTS AND IDEALS THOUGHT - PROVOKERS from Various Restoration Movement Leaders Barton Stone: "We may take the Bible alone . as the only standard of faith and practice, yet without the Spirit, union can never be effected, nor continued .... Let every Christian begin the work of union in himself. Wait upon God, and pray for the promise o f the Spirit. Rest not till you are filled with the Spirit. Then, and not till then, will you love the brethren." Thomas Campbell: "Christianity is emphatically, supereminently -yea, transcendency, the religion of lo v e ." "If we have any desire to be eternally happy, and to exist for the purpose for which we are made, let us make the contents of the Bible our study night and day, and endeavor, by prayer and meditation, to let its influence dwell upon our hearts perpetually. This is the whole busi­ ness of life in this world. All else is but preparation for this; for this (Continued inside) alone can lead us back to God, the eternal Fountain of all being and blessedness. He is both the Author and the Object of the Bible. It comes from Him, and is graciously designed to lead us to Him . ." Alexander Campbell, writes Richard Hughes, "often insisted that mere intellectual assent to gospel facts is not saving faith. The faith that saves, he urged, ’is not belief or any doctrine or truth, ab­ stractly, but belief in Christ; trust or confidence in Him as a per- son.
    [Show full text]
  • Fallj:.'T"O:T% 10 ,:Vi., MILITIA,, 1. V
    , i: , , _-, I ( 1,tl I 11 A A cl Aj Fall j:.'t" MILITIA,,,:vi., 1.Ov . :t%- 4.10 I.- LIBERALS IN THE WILDERNESS: THE MEADVILLE THEOLOGICAL SCHOOL 1844-1856* BY BRUCE M. STEPHENS D URING a tour of Eastern cities in 1835, Lyman Beecher, famed New England preacher turned frontier seminary president, de- livered his famous address, "A Plea for the West," published at Cin- cinnati in the same year. In this address Beecher declared that the United States was destined to lead the way in the moral and political emancipation of the world, and that many of the resources for that destiny lay in the West. The need to Christianize and civilize these vast waste places of Zion was fervently urged, for " the religious and political destiny of our nation is to be decided in the West . ... It is equally clear, that the conflict which is to decide the destiny of the West, will be a conflict of institutions for the education of her sons, for purposes of superstition, or evangelical light; of despotism, or liberty." 'IBeecher further urged that "the thing required for the civil and religious prosperity of the West, is universal education, and moral culture, by institutions commensurate to that result-the all- pervading influence of schools, and colleges, and seminaries, and pastors, and churches ....- 2The instrumentality of a learned and pious ministry educated in the West struck a responsive chord not only among Beecher's Congregational listeners, but also among Uni- tarians, in whose circles the Lane Seminary president was not a fa- vorite son.
    [Show full text]
  • Restoration Women Who Responded to the Spirit Before 1900
    Leaven Volume 16 Issue 1 Your Sons and Your Daughters Shall Article 5 Prophesy 1-1-2008 Restoration Women Who Responded to the Spirit Before 1900 Bonnie Miller Follow this and additional works at: https://digitalcommons.pepperdine.edu/leaven Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Miller, Bonnie (2008) "Restoration Women Who Responded to the Spirit Before 1900," Leaven: Vol. 16 : Iss. 1 , Article 5. Available at: https://digitalcommons.pepperdine.edu/leaven/vol16/iss1/5 This Article is brought to you for free and open access by the Religion at Pepperdine Digital Commons. It has been accepted for inclusion in Leaven by an authorized editor of Pepperdine Digital Commons. For more information, please contact [email protected], [email protected], [email protected]. Miller: Restoration Women Who Responded to the Spirit Before 1900 Restoration Women Who Responded to the Spirit Before 1900 BONNIE MILLER n1841 the Christian Palladium published a statement from Elder J. Chadwick that women could "tell the story of Calvary, and invite sinners to Christ," but not as preachers. "The ministerial and pastoral Ioffice implies authority," he wrote, "and as such, is given exclusively to men."! An opposite view was expressed by George T. Smith in the Christian Standard in 1893, "Can a woman do good by speaking in the churches? ... If so, she is under obligation to use her talent God has given her. He will call her to account if she does not.'? Some, such as Elder Chadwick, opposed women preachers on the basis of the authority associated with the office.
    [Show full text]
  • Regular Baptists in Maine, Nova Scotia, and New Brunswick, 1780 to 1815
    The University of Maine DigitalCommons@UMaine Electronic Theses and Dissertations Fogler Library Spring 5-26-2020 Separating God's Two Kingdoms: Regular Baptists in Maine, Nova Scotia, and New Brunswick, 1780 to 1815 Ronald S. Baines University of Maine, [email protected] Follow this and additional works at: https://digitalcommons.library.umaine.edu/etd Part of the Canadian History Commons, Christian Denominations and Sects Commons, Christianity Commons, History of Christianity Commons, History of Religion Commons, Political History Commons, Religious Thought, Theology and Philosophy of Religion Commons, and the United States History Commons Recommended Citation Baines, Ronald S., "Separating God's Two Kingdoms: Regular Baptists in Maine, Nova Scotia, and New Brunswick, 1780 to 1815" (2020). Electronic Theses and Dissertations. 3183. https://digitalcommons.library.umaine.edu/etd/3183 This Open-Access Thesis is brought to you for free and open access by DigitalCommons@UMaine. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of DigitalCommons@UMaine. For more information, please contact [email protected]. SEPARATING GOD’S TWO KINGDOMS: REGULAR BAPTISTS IN MAINE, NOVA SCOTIA, AND NEW BRUNSWICK, 1780 TO 1815 By Ronald S. Baines B.S. Westfield State College, 1989 M.A. Reformed Theological Seminary, 2007 A DISSERTATION Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy (in History) The Graduate School The University of Maine May 2020 Advisory Committee: Liam Riordan, Professor of History, Advisor Richard Judd, Professor of History, emeritus Michael Lang, Associate Professor of History James M. Renihan, Professor of Historical Theology, IRBS Theological Seminary Scott See, Professor of History, emeritus SEPARATING GOD’S TWO KINGDOMS: REGULAR BAPTISTS IN MAINE, NOVA SCOTIA, AND NEW BRUNSWICK, 1780 TO 1815 By Ronald S.
    [Show full text]
  • Forgotten Legacy: the Historical Theology of the "Christian" Component of the United Church of Christ by Willis Elliott
    2344 25 July 89 ELLIOTT THINKSHEETS FRAGMENT OF AMERICAN CHURCH HISTORY: 309 L.Eliz.Dr., Craigville, MA 02636 Phone 508.775.8008 Noncommercial reproduction permitted THE "CHRISTIAN" CAMPMEETING ASSOCIATION_OF THE "CHRISTIAN CONNECTION" CHURCHES, FOUNDER-HOLDER OF CRAIGVILLE (MA) As from time to time I'm called on to talk about our Craigville origins & provide a memento of the occasion, here's an article on the thinking behind this one of the many campmeetings that sprang up in America before, & especially after, the Civil War. The article first appeared in the Fall, 1.984, HISTORICAL INTELLIGENCER, The Historical Journal of the United Church of Christ. HISTORICAL NOTE: The article was a speech at the opening event of the first annual Craigville Theological Colloquy, the other speaker on that occasion being Avery Post, president of the United Church of Christ. Forgotten Legacy: The Historical Theology of the "Christian" Component of the United Church of Christ by Willis Elliott eing, it seems, the only animals in this solar system My assignment is a brief exposition of the theological B who can and therefore should think historically and (i.e., conceptual) effluence from the "Christian" move- futurally, we are gathered here, for the glory of God, to ment, specifically from the "Christian Connection" honor the ancestors and bless our descendants as well as strand of that movement. But since thought is dialectical to illumine and inspire ourselves and our contemporaries. with life, and since it is this dialectic rather than only the In this
    [Show full text]