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Brief History COG in America – 1960
Church of God General Conference: McDonough, GA, https://coggc.org/ Church of God General Conference: McDonough, GA, https://coggc.org/ Section 1 - What Is the Church of God? Key Text - Ephesians 2:19-22 Introduction - Before going on to a study of the history of the Church of God, its doctrines, its personages, publications, churches, and conferences, let us consider the question, “What is the Church of God?" Our answers may have a bearing on its history. I - A Definition of the Church A. "Church, ekklesia, the common term for a meeting of the ekkletoi (those summoned) to discuss the affairs of a Free State, the body of citizens summoned together by a herald. The LXX transfers the term to the assembly of ‘the people of Israel,' whether summoned or meeting for a definite purpose (1 Kings 8:65), or considered as the representative of the entire nation. In the N.T. it denotes the redeemed community in its two-fold aspect. (1.) The entire community of all who are called by and to Christ out of the world, the Church universal, (2.) every Church in which the character of the Church as a whole is seen in miniature. The summoning is expressed by the latter part of the word, and out of by the first part...." -- Bullinger's Lexicon. II - The Church of God in its Twofold Aspect A. The church universal. 1. The household or family of God - Eph. 2:19b; 3:14, 13; 1 Tim. 3:15; Gal. 6:10; Heb. 3:6; John 14:2. a. -
Differences Baptists and Campbellites
DIFFERENCES BETWEEN BAPTISTS AND CAMPBELLITES By J. W. PORTER; " "'}1': -t;1' -.. ' ," ~ ,; .' • - .1" Jifftrtncts Jttwttn Japtists and tampbtllilts By 1. w. PORTER Price 35c Published by MRS. J. W. PORTER 189 Kentucky Ave. Lexington, Ky. 1938 Copies of this book may be obtained from Mrs. J. W. Porter, 189 Kentucky Avenue, Lex ington, Kentucky, upon receipt of the price, 35c per copy. Churches desiring to use this book for train ing schools and study courses are urged to write for special prices on orders of this nature. DIFFERENCES BETWEEN BAPTISTS AND CAMPBELLITES J. W. PORTER INTRODUCTION Some years since, the writer was requested by the Baptist State Mis sion Board of Kentucky to prepare a statement of the differences between the faith of the Baptists, and the 'Ancient Gospel", as propounded by Alexander Campbell. In pointing out these differences, all quotations will be made directly from the writings of Alexander Campbell. This would seem to be perfectly fair and to place us on safe ground. Mr. Campbell, by common consent, was the founder of the sect, known as the "Christian Church"; "Church of the Disciples"; "Reformers"; "Campbellites", et al. He was the propounder of its faith, and the pastor of its first society, and therefore to him we must go to ascertain its teachings. It may be said that many of his people no longer believe the tenets and teachings of Mr. Campbell. This may be true, and we trust it is, but since not one single article of his faith has been repudiated by his people, as a de nomination, it is but fair to hold tha.t they still believe the tenets that called them into being. -
A Study in Church History Gene Taylor -1- Table of Contents
A Study of CHURCH HISTORY Cane Ridge Meeting House Gene Taylor Preface It is said that those who are ignorant of history tend to repeat it. While I do not know if that is always true, I do know that it is important to have a knowledge of church history. I believe that one can make it to heaven without ever knowing many of the facts related in this study for all one needs to know in order to safely reach the eternal abode is the inspired word of God—its facts to be believed and its commands to be obeyed. At the same time, though, a study of the material found in these lessons will help one avoid many of the errors that have led others away from the Lord and cost them eternity. For, in reality, our study is not of church history, per se. Rather, it is mostly a study of the digressions that have plagued the cause of Christ down through the ages and how man struggled to overcome those apostasies. This study is by no means exhaustive. There are many other sources for in-depth consideration on nearly every aspect of this work. Instead it is meant to be an overview of the events which have affected the religion of Christ from the first century unto this present day. This material was first presented as a series of lectures at the Centerville Road church of Christ in Tallahassee, Florida, during the winter of 1997-1998. It has been published in the hope that it will help someone understand more about the true church, the one which is being built by and belongs to Jesus Christ, the only begotten Son of God. -
CANE RIDGE MEETING HOUSE Herald Citizen Newspaper, Cookeville, TN Religion: 25 June 2004: Page 9
CANE RIDGE MEETING HOUSE Herald Citizen Newspaper, Cookeville, TN Religion: 25 June 2004: Page 9 Belief in the Bible over men’s creeds led to creation of three denominations in Kentucky. By Murray Evans: Associated Press Writer: Paris Kentucky PARIS, KY (AP) • • Frontier preacher Barton W. Stone believed the Bible, and not human creeds, should be the basis of the religion practiced by those who would call themselves Christians. His belief in a document signed 200 years ago led to the development of three religious groups that today claim about 3.5 million followers: Churches of Christ, independent Christian churches, and the Christian Church (Disciples of Christ). Stone’s movement, known as the “restoration” to its followers, “is a priceless part of the American religious story that needs to be known,” said Peter Morgan, president of the Disciples of Christ Historical Society, based in Nashville, TN. This weekend, members of the three groups will meet in the church building where Stone once preached to mark two centuries of history and celebrate the completion of the first reference book on the movement – edited by one man from each of the three groups. On June 28, 1804, six men, five of them Presbyterian ministers, met at Stone’s church at Cane Ridge, northeast of Paris. They signed a document, The Last Will and Testament of the Springfield Presbytery, that declared them free from church creeds and traditions and stated their will to “sink into union with the Body of Christ at large.” Ron Bever, a retired professor of speech at Oklahoma Christian University – a Church of Christ•affiliated school in Oklahoma City – said the document was broadly circulated in religious publications of that era. -
Campbellite and Restorationist Traditions in the South
CAMPBELLITE AND RESTORATIONIST TRADITIONS IN THE SOUTH (Converted to html from Lippy, Charles H. Bibliography of Religion in the South. Macon GA: Mercer University Press, 1985. Used with permission of Mercer University Press) THE FRENZIED EXCITEMENT of nineteenth-century frontier revivalism not only helped to imprint the evangelical style on much of Southern religion, but also led to the emergence of an interest in returning to the practices of primitive Christianity. Both commonsense rationalists and emotional revivalists sought to return to a presumably more pure Christian practice untainted by the accretions of time that had corrupted authentic Christianity. While this restorationist impulse attracted many campmeeting advocates, including Barton W. Stone, in time it coalesced around Alexander Campbell (1788-1866). Restorationists discarded denominational labels at first as signs of division within the one church, preferring to call themselves simply "Christians." In time, however, the followers of Alexander Campbell grew into one of the first indigenous denominations in the United States, the Disciples of Christ or the Christian Church. As the movement grew, it enlarged its vision to include a conviction that American society itself could be transformed into a culture replicating the pure simplicity of New Testament Christian communities even as it extended its following into both the North and the South. For many years Campbell maintained an unofficial headquarters in Bethany, West Virginia. As with other groups, the sectional divisions over slavery brought tension to the movement, which combined with disagreement over religious practices (such as the use of musical instruments in worship, the support of ecumenical missionary societies, and the like) to split the developing denomination in two by 1906, 276 BIBLIOGRAPHY OF RELIGION IN THE SOUTH though for all practical purposes the emerging schism was obvious at least two decades earlier. -
Walter Scott: a Nineteenth-Century Evangelical, Mark G
Leaven Volume 9 Issue 4 Conflict Resolution Article 16 1-1-2001 Walter Scott: A Nineteenth-Century Evangelical, Mark G. Toulouse Wade Obsurn 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 Obsurn, Wade (2001) "Walter Scott: A Nineteenth-Century Evangelical, Mark G. Toulouse," Leaven: Vol. 9 : Iss. 4 , Article 16. Available at: https://digitalcommons.pepperdine.edu/leaven/vol9/iss4/16 This Book Review 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]. Obsurn: Walter Scott: A Nineteenth-Century Evangelical, Mark G. Toulouse ~ ~\S?~,,,,,.z.' Book Reviews . ~ ~ ELEANOR DANIEL AND MARKUS H. McDoWELL, EDITORS Character Forged from Conflict with children about one's concern for the future and By Gary Preston protecting them from unwarranted insecurity. Minneapolis, Minnesota: Bethany House Publishers, Other chapters present insights he has discovered 1999. 157 pages. in carrying out his ministry while under attack. Particularly poignant is the fifth chapter,"Preaching Writing from the memories and reflections of his Through Controversy," in which Preston urges min- own experience in Character Forgedfrom Conflict, isters to avoid using the pulpit as a platform from Gary Preston gives an impassioned personal account which to launch personal counterattacks against their of his struggle to understand and cope with the mal- critics. -
Various Doctrinal Positions of the Campbellite Church of Christ and a Lutheran Response to Those Positions Online
sYo1T [Mobile book] Various Doctrinal Positions of The Campbellite Church of Christ and a Lutheran Response to Those Positions Online [sYo1T.ebook] Various Doctrinal Positions of The Campbellite Church of Christ and a Lutheran Response to Those Positions Pdf Free Dr. Keith W. Schweitzer ebooks | Download PDF | *ePub | DOC | audiobook Download Now Free Download Here Download eBook #3308351 in Books Dr Keith W Schweitzer 2011-10-08Original language:EnglishPDF # 1 8.50 x .16 x 5.50l, .20 #File Name: 146372439X68 pagesVarious Doctrinal Positions of the Campbellite Church of Christ and a Lutheran Response to Those Positions | File size: 31.Mb Dr. Keith W. Schweitzer : Various Doctrinal Positions of The Campbellite Church of Christ and a Lutheran Response to Those Positions before purchasing it in order to gage whether or not it would be worth my time, and all praised Various Doctrinal Positions of The Campbellite Church of Christ and a Lutheran Response to Those Positions: 1 of 1 people found the following review helpful. Schweitzer has done an excellent and fair treatment of this topicBy dbmDr. Schweitzer has done an excellent and fair treatment of this topic. Recommended for all who have questions about Church of Christ.1 of 1 people found the following review helpful. Consistent Information With My Personal Research/ExperienceBy WilliamI enjoyed Dr. Schweitzer's piece on the Campbellite church of Christ. It certainly has paralleled my experience with various coC congregations in Texas and Tennessee. I would recommend this book to those from the Restoration Movement.Certainly no local coC is created the same, or is it? By earthly design, they remain congregational, which has its advantages, but which one is the true Bride of Christ? Some are ldquo;Old Pathrdquo; minded, some in the middle and some progressive. -
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. -
Lesson 65 Young Disciples Curriculum Online
Lesson 65 Young Disciples Curriculum Online Purpose - To learn about how The Disciples of Christ started - To learn about the Campbells - To learn about “Raccoon” Smith and Walter Scott - To learn about Barton Stone Materials - Handouts - Bibles Background Information Starting today we will learn the history of the Christian Church, Disciples of Christ and how it all began. Our church really had two beginnings. One led by Thomas and Alexander Campbell and the other by Barton Stone. We will study each and then find out how they merged and fit it all together. THE CAMPBELLS Thomas Campbell was a Presbyterian minister and schoolteacher in Ireland. The Presbyterian Church was kind of divided into five groups. Thomas Campbell was part of the Evangelical, New Light, Anti-Burgher, Secedar Presbyterians. (How would you like to tell that to people every time they asked you what church you go to.) That group was liberal and evangelical in comparison to the others that were very rigid in what they believed. In 1807 Thomas Campbell immigrated to American to establish a home so that his family could join him later. He brought with him his authority to be a minister in the Presbyterian Church, his Bible, and possibly a few books and personal belongings. For two years he was a circuit minister. This meant that he traveled around on horseback and gave communion to the people who lived in rural Pennsylvania. According to the rules of his church in Ireland he was only allowed to give the Lord’s Supper to those who were a part of the New Light, Anti-Burgher, Secedar Presbyterian church. -
Unity and Brush Run: the Declaration and Address
Unity and Brush Run: The Declaration and Address By Douglas A. Foster Director, Center for Restoration Studies Professor of Church History Graduate School of Theology Abilene Christian University The church of Christ upon earth is essentially, intentionally, and constitutionally one; consisting of all those in every place that profess their faith in Christ and obedience to him in all things according to the scriptures, and that manifest the same by their tempers and conduct, and of none else as none else can be truly and properly called Christians. hile not at the beginning of Thomas Campbell’s 1809 Declaration and Address of the Christian Association of Washington, these words are at the heart of the Stone- W Campbell Movement’s reason for being. Deeply embedded in the soul of the churches of this global movement is the vision of this founding document, a vision for the visible unity of Christ’s church on earth. Born out of Campbell’s burden to end the fighting and division among professed followers of the Prince of Peace, the Declaration and Address (D&A) is a call and a rationale for Christians to live out the truth that “there is one body.” Thomas Campbell wrote the D&A as an explanation of the nature and purpose of the newly formed Christian Association in late summer 1809. The creation of the Association was in response to his expulsion from the Associate Synod of North America, the Presbyterian denomination he had served since arriving in the United States two years earlier.1 His dismissal was sparked by his violation of the rules of the Associate Synod to exclude from the Lord’s Supper anyone not part of their order. -
Churches of Christ and Christian Churches in Early Oregon, 1842-1882 Jerry Rushford Pepperdine University
Pepperdine University Pepperdine Digital Commons Churches of Christ Heritage Center Jerry Rushford Center 1-1-1998 Christians on the Oregon Trail: Churches of Christ and Christian Churches in Early Oregon, 1842-1882 Jerry Rushford Pepperdine University Follow this and additional works at: http://digitalcommons.pepperdine.edu/heritage_center Part of the Christianity Commons Recommended Citation Rushford, Jerry, "Christians on the Oregon Trail: Churches of Christ and Christian Churches in Early Oregon, 1842-1882" (1998). Churches of Christ Heritage Center. Item 5. http://digitalcommons.pepperdine.edu/heritage_center/5 This Book is brought to you for free and open access by the Jerry Rushford Center at Pepperdine Digital Commons. It has been accepted for inclusion in Churches of Christ Heritage Center by an authorized administrator of Pepperdine Digital Commons. For more information, please contact [email protected]. CHRISTIANS About the Author ON THE Jerry Rushford came to Malibu in April 1978 as the pulpit minister for the University OREGON TRAIL Church of Christ and as a professor of church history in Pepperdine’s Religion Division. In the fall of 1982, he assumed his current posi The Restoration Movement originated on tion as director of Church Relations for the American frontier in a period of religious Pepperdine University. He continues to teach half time at the University, focusing on church enthusiasm and ferment at the beginning of history and the ministry of preaching, as well the nineteenth century. The first leaders of the as required religion courses. movement deplored the numerous divisions in He received his education from Michigan the church and urged the unity of all Christian College, A.A. -
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.