American Presbyterianism Printable

Total Page:16

File Type:pdf, Size:1020Kb

Load more

american presbyterianism cumberland pres church in america 1709-2019 (welsh) calvinistic methodist church 1956 bible pres church 1938 key ica orth r odox pre e s church = split m 1958 a u nited hurch in pr res c es = union d p ch 1936 e ch lan r v er c u a in b 1874 um h n u erland pres church m berl s c g sa cumb u an pre e c d l i c a l 1920 p r e d school 1861 s l 1847 o sa c l pres church ld sid e u h gelica o e th u 1973 evan p in r f c ch c 1981 r s h e i r 1706 ee n p t 1906 1983 p h 1741 1837 r e 1869 p 1758 es c pc (u co n ch s sa) e 1810 ew in a 1982 sc us US) hool 1863 1864 in the us (PC r p c e s pres c 2012 new side pres church 1965 hurc 1858 h in u ame re ni rica 1774 f ted (P pr s CA) e yn th s od u korean of so a amer c ric ican o me 1978 pres v a ch e rth d ur n no no ch a f o sy n ch al t e synod o es er e iat f n pr en r soc ort ted , g s as h uni rica 1969 am rth america t ame reformed pres church of north america ciate synod of no in norh 1858 asso pres ch rs 1782 formed broad ede light) re korean pres church a ec 1822 (new 1976 s s re 1798 p hurch oc r a rica med pres c n e ss e 184 4 h am associate refor a f p s h of nort 1753 res r (old light) synod of the reformed pres c 1833 1840 Presbytery, 1706 Free Presbyterian Church in the U.S., 1847-1863 Orthodox Presbyterian Church, 1936- Associate Presbytery, "Seceders," 1753-1782 (Old Light) Synod of the Reformed Presbyterian Church of North United Presbyterian Church of North America, 1858-1958 ECO: A Covenant Order of Evangelical Presbyterians, 2012- The first Presbytery was organized in Philadelphia in 1706. Staunch Presbyterian abolitionists organized the Free Presbyterian Church The fundamentalist Princeton Theological Seminary professor J. Gresham At several times in the mid-eighteenth century, Presbyterians objecting to America, 1833- The Associate Reformed Presbyterian Church and the Associate Synod of Objecting to the ratification of Amendment 10-A to the PC(USA) Book of in one synod, the Free Synod of Cincinnati. Free Presbyterians seceded Machen, along with a group of likeminded professors founded patronage, or the power of landowners to nominate ministers, often over In 1833 the Reformed Presbyterian Church in North America separated North America united on May 26, 1858 at Seventh and Springfield Streets Order, conservative Presbyterians met in Orlando, Fla. in January 2012 to Old Side / New Side, 1741-1758 from both the Old School and New School in protest of both Westminster Theological Seminary in 1929. Objecting to what he saw as the opposition of a congregation, broke with the Church of Scotland. into Old Light and New Light factions over whether to permit civic activity. in Pittsburgh, forming the United Presbyterian Church of North America. form ECO: A Covenant Order of Evangelical Presbyterians. During the first Great Awakening, Presbyterians split over the issue of denominations refusing to exclude slaveholders from church membership. modernist dilution of the Reformed tradition, Machen founded the Known as "Seceders," they came to America, organizing the Associate Old Lights maintained that civic activity was impermissible. The names of The UPCNA merged with the Presbyterian Church in the U.S.A. in 1958, revivals. Gilbert Tennent's 1740 pro-revival sermon "The Danger of an Reunited with Presbyterian Church in the U.S.A. (New School) in 1863. Independent Board for Presbyterian Foreign Missions. In 1934, the PCUSA Presbytery in 1753. the two bodies fluctuated throughout the 1830s; Old Lights eventually also in Pittsburgh. Korean Presbyterian Church in America, 1976-2012; Korean Unconverted Ministry" decried anti-revivalists as Pharisees and blind men. General Assembly condemned this action and removed Machen and his settled on the Synod of the Reformed Presbyterian Church of North Presbyterian Church Abroad, 2012- The minister John Hancock responded with 1743's "The Danger of an United Synod of the South, 1858-1864 cohorts from the ministry. In 1936, the group organized a new Associate Synod of North America, 1782-1858 America. In the 1960s, the church's stance on political activity softened; by Welsh Calvinistic Methodist Church, 1828-1869; Calvinistic Methodist Korean Presbyterian Church in America, now the Korean Presbyterian Unqualified Ministry." Unable to contain the dispute, the church split into the Separated from New School, 1858. Merged into the Presbyterian Church in denomination, known as the Presbyterian Church in America; it changed its In 1782 a portion of the Associate Presbyterians did not join the Associate 1969, church members were allowed to vote and to run for political office. Church in the U.S.A., 1869-1920 Church Abroad (name changed in 2012) is an independent Presbyterian revivalist New Side and the anti-revivalist Old Side. Seeking what Tennent the Confederate States of America, 1864. name to the Orthodox Presbyterian Church in 1939. Reformed Presbyterian Church, continuing as the Associate Synod of The denomination continues as the Reformed Presbyterian Church of Welsh immigrants to upstate New York in the 1790s brought the Welsh denomination in the United States. It was founded in 1976 as a union of 3 called "the Peace of Jerusalem," the factions reunited to form the Synod of North America until 1858. North America with 81 congregations and 6,641 members. Calvinistic Methodist Church with them. On May 10, 1828, four churches of Korean language Presbyteries. The mother church was the Presbyterian New York and Philadelphia in 1758. Presbyterian Church in the Confederate States of America, 1861-1865; Bible Presbyterian Church, 1938- Oneida County met in gymnava or assembly at Penycaeran. The growing Church in Korea (TongHap). According to the recent statistics it has 55,000 Presbyterian Church in the U.S., 1865-1983 The Bible Presbyterian Church broke from the Orthodox Presbyterian Associate Reformed Synod, 1782-1801; Associate Reformed Associate Synod of North America, 1858-1969 denomination renamed itself the Calvinistic Methodist Church in the U.S.A. members and 302 congregations. Synod of New York and Philadelphia, 1758-1788; Presbyterian Church Believing slavery to be divinely-ordained, ministers separated from both Church in 1938, advocating total abstinence from alcohol, and disputing Presbyterian Church, 1802-1858 Associate Presbyterians opposed to the merger which created the United in 1869, and merged into the Presbyterian Church in the U.S.A. in 1920. in the U.S.A., 1789-1837 New School and Old School to form the Presbyterian Church in the whether the 1000-year reign would come before or after the return of In 1782 a portion of the Associate Presbyterians joined the Reformed Presbyterian Church of North America in 1858 continued as the Associate Korean American Presbyterian Church, 1978- The Old and New Sides reunited in 1758 to form the Synod of New York Confederate States of America in 1861. At the conclusion of the Civil War, Christ. The denomination persists today with fewer than 30 congregations. Presbytery to organize the Associate Reformed Synod, later known as the Synod of North America, merging with the Reformed Presbyterian Church United Presbyterian Church in the U.S.A., 1958-1983 The KAPC is a conservative denomination formed in 1978 by Korean and Philadelphia. In 1788, the body reorganized itself into four synods and the denomination became the Presbyterian Church in the U.S. The Associate Reformed Presbyterian Church of North America (Old Lights) in 1969. The United Presbyterian Church of North America and the Presbyterian immigrants in the campus of Westminster Seminary in Philadelphia, PA. resolved to meet in 1789 as the Presbyterian Church in the U.S.A. longest-running of American Presbyterianism's schisms ended with the Evangelical Presbyterian Church, 1956-1965 Church in the U.S.A. met jointly in General Assembly at Pittsburgh, Pa. in The church has more than 53,000 baptized members and 600 affiliated reunion of Northern and Southern streams in 1983. In 1956 the Bible Presbyterian Church split into two Synods, headquartered Reformed Presbytery, 1798-1808; Reformed Presbyterian Church, Associate Reformed Synod of the South, 1822-1934; Associate 1958, forming the United Presbyterian Church in the U.S.A. congregations. Cumberland Presbyterian Church, 1810-1906 in Collingswood, N.J. and Columbus, Ohio. In 1961 the Bible Presbyterian 1809-1833 Reformed Presbyterian Church, 1935- In 1810, objecting to the denomination's requirement that ordained Presbyterian Church in the U.S.A., 1869-1958 Church, Columbus Synod changed its name to the Evangelical The Reformed Presbytery was re-organized as a single presbytery in 1798 Associate Reformed Synod of the South; originally the Synod of the Presbyterian Church in America, 1973- ministers be formally educated, and disputing the necessity to assent to Old School and New School Presbyterians reunited in 1869. Presbyterian Church. The denomination merged with the General Synod of from the few churches that had refused to merge with the Associate Carolinas and Georgia in the Associate Reformed Presbyterian Church, it The Presbyterian Church in America left the PCUS in 1973 in protest of the the Westminster Confession, a group of Kentucky ministers withdrew from the Reformed Presbyterian Church in North America in 1965 to form the Presbytery; a synod was organized in 1809 and given the name of church; withdrew as an independent coordinating body in 1821; received the denomination's liberalism.
Recommended publications
  • Patrick Henry

    Patrick Henry

    LIBERTY UNIVERSITY PATRICK HENRY: THE SIGNIFICANCE OF HARMONIZED RELIGIOUS TENSIONS A THESIS SUBMITTED TO THE FACULTY OF THE HISTORY DEPARTMENT IN CANDIDACY FOR THE DEGREE OF MASTER OF ARTS IN HISTORY BY KATIE MARGUERITE KITCHENS LYNCHBURG, VIRGINIA APRIL 1, 2010 Patrick Henry: The Significance of Harmonized Religious Tensions By Katie Marguerite Kitchens, MA Liberty University, 2010 SUPERVISOR: Samuel Smith This study explores the complex religious influences shaping Patrick Henry’s belief system. It is common knowledge that he was an Anglican, yet friendly and cooperative with Virginia Presbyterians. However, historians have yet to go beyond those general categories to the specific strains of Presbyterianism and Anglicanism which Henry uniquely harmonized into a unified belief system. Henry displayed a moderate, Latitudinarian, type of Anglicanism. Unlike many other Founders, his experiences with a specific strain of Presbyterianism confirmed and cooperated with these Anglican commitments. His Presbyterian influences could also be described as moderate, and latitudinarian in a more general sense. These religious strains worked to build a distinct religious outlook characterized by a respect for legitimate authority, whether civil, social, or religious. This study goes further to show the relevance of this distinct religious outlook for understanding Henry’s political stances. Henry’s sometimes seemingly erratic political principles cannot be understood in isolation from the wider context of his religious background. Uniquely harmonized
  • Reformed Tradition

    Reformed Tradition

    THE ReformedEXPLORING THE FOUNDATIONS Tradition: OF FAITH Before You Begin This will be a brief overview of the stream of Christianity known as the Reformed tradition. The Presbyterian Church (U.S.A.), the Cumberland Presbyterian Church, the Reformed Church in America, the United Church of Christ, and the Christian Reformed Church are among those considered to be churches in the Reformed tradition. Readers who are not Presbyterian may find this topic to be “too Presbyterian.” We encourage you to find out more about your own faith tradition. Background Information The Presbyterian Church (U.S.A.) is part of the Reformed tradition, which, like most Christian traditions, is ancient. It began at the time of Abraham and Sarah and was Jewish for about two thousand years before moving into the formation of the Christian church. As Christianity grew and evolved, two distinct expressions of Christianity emerged, and the Eastern Orthodox expression officially split with the Roman Catholic expression in the 11th century. Those of the Reformed tradition diverged from the Roman Catholic branch at the time of the Protestant Reformation in the 16th century. Martin Luther of Germany precipitated the Protestant Reformation in 1517. Soon Huldrych Zwingli was leading the Reformation in Switzerland; there were important theological differences between Zwingli and Luther. As the Reformation progressed, the term “Reformed” became attached to the Swiss Reformation because of its insistence on References Refer to “Small Groups 101” in The Creating WomanSpace section for tips on leading a small group. Refer to the “Faith in Action” sections of Remembering Sacredness for tips on incorporating spiritual practices into your group or individual work with this topic.
  • H702 Church and the World in the 20Th Century

    H702 Church and the World in the 20Th Century

    HT506 Church and the World John R. Muether, Instructor Spring 2012 [email protected] Wednesday, 1 – 4 pm Office Hours: Tuesday, 9 am to noon An examination of the relationship between the church and modern culture and a survey of the history of American Presbyterianism in the past 300 years. Particular attention is given to differing Christian approaches to the relationship of Christ and culture, and to the impact of secularization and modernization on the ministry of the church. Course Requirements 1. Class Attendance and Participation 2. Reading Reports (15 %) 3. Denominational Analysis Paper (35 %) 4. Technology Assignment (20 %) 5. Final Examination (30 %) Reading Schedule and Assignments (subject to change): 1. The Church Against the World (electronically distributed; readings assigned more or less weekly) 2. Machen, Christianity and Liberalism (Response due: TBA) 3. Berry, What are People For?(Response due: TBA) 4. Hunter, To Change the World (Response due: TBA) 5. Technology Assignment (5-7 page paper, due: TBA) 6. Denominational analysis paper (8-10 page paper, due: May 18) Outline of the Course Part I: Church and World (1 – 2 pm) Introduction to the Class I. Preliminary Notes on Culture A. Pilgrimage as a Metaphor for the Christian Life B. What is Culture? C. What is the Church? D. What is the World? E. Heresies at the Intersection: Manichaeism, Gnosticism, Docetism F. Common Grace and the Antithesis II. Christ and Culture: “The Enduring Problem” A. H. Richard Niebuhr: Christ and Culture B. Critiques of Niebuhr C. Reformed Approaches to Culture III. The Contours of the Modern World: The Enlightenment & Its Effects A.
  • The Distinctive Doctrines and Polity of Presbyterianism

    The Distinctive Doctrines and Polity of Presbyterianism

    72 Centennial of Presbyterianism in Kentucky. THE DISTINCTIVE DOCTRINES AND POLITY OF PRES- BYTERIANISM. _________ BY REV. T. D. WITHERSPOON, D. D. ________ Every denomination of Christians has certain distinctive prin- ciples, which serve to differentiate it from other branches of the visible Church, and which constitute its raison d’etre—the ground more or less substantial of its separate organic existence. In proportion as these principles are vital and fundamental, they vindicate the body that becomes their exponent from the charge of faction or schism, and justify its maintenance of an organiza- tion separate and apart from that of all who traverse or reject them. We are met to-day as Presbyterians. We have come to com- memorate the first settlement of Presbyterianism in Kentucky. You have listened to the eloquent addresses of those who have traced the history of our Church in this commonwealth for a hun- dred years. They have told you of the first planting in this Western soil of a tender branch from our old and honored Pres- byterian stock, of the storms it has encountered, of the rough winds that have beaten upon it, and yet of its steady growth through summer’s drought and winter’s chill, until what was erstwhile but a frail and tender plant, has become a sturdy oak with roots deep-locked in the soil, with massive trunk and goodly boughs and widespread branches overshadowing the land. You have heard also, the thrilling narratives of the lives of those heroic men by whose personal ministry the Church was founded; of the toils they underwent, of the perils they encount- ered, of the hardships they endured that they might plant the standards of Presbyterianism in these Western wilds.
  • Pastoral Transitions Commission Report Called Meeting of Presbytery of Transylvania September 27, 2018

    Pastoral Transitions Commission Report Called Meeting of Presbytery of Transylvania September 27, 2018

    Pastoral Transitions Commission Report Called Meeting of Presbytery of Transylvania September 27, 2018 The Pastoral Transitions Commission presents two candidates to be examined for ordination to the office of Teaching Elder/Minister of Word and Sacrament: 1. Andrew Bowman, called as Pastor of First Presbyterian Church in Somerset, is a under care of the Presbytery of Western North Carolina and has been certified ready for examination by a presbytery having completed all other requirements for ordination (G- 2.06). The Pastoral Transitions Commission approved the following call and terms at its meeting on July 18, 2018: Andrew Bowman (Candidate for Ordination) as Pastor (Full-time) of First Presbyterian Church, Somerset effective October 8, 2018 Cash Salary $31,000.00 Housing 14,000.00 Total $45,000.00 SECA 3,442.50 Board of Pensions (full participation) Reimbursable Allowances: Auto Allowance IRS rate up to 3,000.00 Continuing Education 1,500.00 Moving Expenses – reasonable and approved in advance, plus $1,000.00 relocation bonus. Vacation – 4 weeks annually Continuing Education Leave – 2 weeks annually Consideration of 10 weeks of sabbatical leave after 6 years of service 2. Rachel VanKirk Matthews, called as Associate Pastor of Maxwell Street Presbyterian Church, is under care of the Presbytery of Sheppards & Lapsley, and has been certified ready for examination by a presbytery having completed all other requirements for ordination (G-2.06). The Pastoral Transitions Commission approved the following call and terms at its meeting on
  • 1 SYLLABUS 05HT6125: American Presbyterianism Dr. Sean Michael

    1 SYLLABUS 05HT6125: American Presbyterianism Dr. Sean Michael

    1 SYLLABUS 05HT6125: American Presbyterianism Dr. Sean Michael Lucas Chancellor’s Professor of Church History Meetings: Thursday, 2p-4p Central Time via Zoom Office: Independent Presbyterian Church, Memphis, TN Phone: 901-685-8206 E-mail: [email protected] [email protected] Course description: A survey of the history of American Presbyterianism from its roots in the Calvinist reformed tradition to the present. The course focuses on key historical events and controversies that shaped Presbyterian denominations, major leaders who influenced Presbyterian theology and its prominent institutions, movements that reflected Presbyterian leadership of American religions, and the reciprocal relation between Presbyterianism and American culture. A special feature of this course will be a focus on African-American contributions to American Presbyterianism throughout its history. Goals: 1. The student will be introduced to the main outlines of Presbyterian history in America, noting major figures, events, controversies, and outcomes. 2. Through the lectures, the student will be exposed to the cultural and political contexts of Presbyterian thought and develop a greater critical appreciation for the Presbyterian tradition. 3. Through the reading and discussions, the student will be oriented to key figures, beliefs, practices, and stories in the life of the Presbyterian church and will consider how they relate to contemporary Christian life and ministry. 4. Through the critical book review essay, the student will engage in critical dialogue with one particularly significant theologian or theological event in Presbyterian history. 5. Through the final paper, the student will have the opportunity to explore a particular Presbyterian theologian or theological issue and so grow in his/her critical appreciation for Presbyterian history and identity.
  • History of the Presbyterian Churches of the World, Adapted for Use in the Class Room

    History of the Presbyterian Churches of the World, Adapted for Use in the Class Room

    History of the Presbyterian Churches of the World Adapted for use in the Class Room BY R. C. REED D. D. Professor of Church History in the Presbyterian Theological Seminary at Columbia, South Carolina; author of •• The Gospel as Taught by Calvin." PHILADELPHIA Zbe TKIlestminster press 1912 BK ^71768 Copyright. 1905, by The Trustees of the I'resbyterian Board of Publication and Sabbath-School Work. Contents CHAPTER PAGE I INTRODUCTION I II SWITZERLAND 14 III FRANCE 34 IV THE NETHERLANDS 72 V AUSTRIA — BOHEMIA AND MORAVIA . 104 VI SCOTLAND 126 VII IRELAND 173 VIII ENGLAND AND WALES 205 IX THE UNITED STATES OF AMERICA . 232 X UNITED STATES (Continued) 269 XI UNITED STATES (Continued) 289 XII UNITED STATES (Continued) 301 XIII UNITED STATES (Continued) 313 XIV UNITED STATES (Continued) 325 • XV CANADA 341 XVI BRITISH COLONIAL CHURCHES .... 357 XVII MISSIONARY TERRITORY 373 APPENDIX 389 INDEX 405 iii History of the Presbyterian Churches CHAPTER I INTRODUCTION WRITERS sometimes use the term Presbyterian to cover three distinct things, government, doctrine and worship ; sometimes to cover doctrine and government. It should be restricted to one thing, namely, Church Government. While it is usually found associated with the Calvinistic system of doctrine, yet this is not necessarily so ; nor is it, indeed, as a matter of fact, always so. Presbyterianism and Calvinism seem to have an affinity for one another, but they are not so closely related as to be essential to each other. They can, and occasionally do, live apart. Calvinism is found in the creeds of other than Presby terian churches ; and Presbyterianism is found professing other doctrines than Calvinism.
  • Mission and Proselytism: a Middle East Perspective

    Mission and Proselytism: a Middle East Perspective

    threaten vital interests and arouse opposition? Within theJewish Nevertheless, believers may be faced with the reality of communityin the NewTestamentera, the issuesrevolved around being cut off by their own communities as they identify with circumcision and the law (Romans 2-3). In the Gentile commu­ Christ. On the one hand, we must oppose the sectarian spirit that nities, issues of sexual ethics, worship of idols, eating meat calls people to leave their humancommunities in order to join us. offered to idols (1 Cor. 5-10), and relationship to civil authority On the other hand, to be converted to Christ is also to enter into (Rom. 12:14-13:8) became flash points. Apart from the tension the koinonia of the church and to encourage cultural, social, and that might arise over these issues, the followers of Jesus were political patterns of life at odds with one's native culture and constantly urged to seek peace with their neighbors, to live nation-sometimes even with the Christian denomination or obediently to the laws of the land, and to pray for the emperor. churchin whichonewas raised. This dilemma cannotbe avoided Their suffering should be for the sake of faithful witness to Jesus so longas theCityof Manremainsintermingledon earthwiththe Christ alone (1 Peter 4). City of God. In conclusion, the New Testament evidence can be said to (1) Notes-----------------­ encourage the followers of Jesus to bear faithful witness to Christ and his righteousness; (2) call people to repentance, conversion, 1. World Council of Churches, "Common Witness and Proselytism: A StudyDocument" (May 1970),in MissionTrends No.2:Evangelization, and baptism into the name of Jesus Christ; (3) encourage people ed.
  • Presbyterianism

    Presbyterianism

    Presbyterianism Its Principles and Practice By S. L. Morris, D. D., LL. D. Executive Secretary of Home Missions, Presbyterian Church in the United States Author of "At Our Own Door" "The Task That Challenges" and 'Christianizing Christendom" "Hold fast the form of sound words." 2 Tim. i : 13. "Study to show thyself approved unto God, a workman that needeth not to be ashamed rightly dividing the word of Truth." 2 Tim. 2:15. "Earnestly contend for the faith which was once delivered unto the saints." Jude 3. 1922 Presbyterian Committee of Publication Richmond, Va., Texarkana, Ark.-Tex. Copyright 1922 BY Presbyterian Committee of Publication Richmond, Va. printed in u. s. a. BY WHITTET & SHEPPERSON, RICHMOND, VA. Contents; I. PRESBYTERIANISM—^A SYSTEM 1 II. PRESBYTERIANISM IN HiSTORY 19 III. PRESBYTERIANISM AND CALVINISM 42 IV. PRESBYTERIANISM AND ChURCH PolITY 58 v. presbyterianism and the sacraments 77 (The Lord's Supper.) VI. PRESBYTERIANISM AND THE SaCRAMENTS 87 (Baptism.) vii. presbyterianism and the covenant 102 (Infant Church Membership.) viii. presbyterianism in action 118 ix. presbyterianism and catholicity 140 x. presbyterianism and missions 150 . preface THE purpose of this study of the distinctive principles of Presbyterianism is not controversial but undeniably apolo- getic. It is not in any sense an attack upon systems which differ from the Presbyterian, but it is an avowed defense of the latter. In this strenuous age which tolerates only short sermons, necessarily devoted almost exclusively to Evangelism and Mis- sions, there is neither time, patience nor opportunity for instruction in the doctrinal principles, which are the fundamental basis of faith, and which contribute materially to the development of intel- ligent Christian character.
  • Religion, Anti-Slavery, and Identity: Irish Presbyterians, the United States, and Transatlantic Evangelicalism, C.1820–1914

    Religion, Anti-Slavery, and Identity: Irish Presbyterians, the United States, and Transatlantic Evangelicalism, C.1820–1914

    Religion, anti-slavery, and identity: Irish Presbyterians, the United States, and transatlantic evangelicalism, c. 1820-1914 Holmes, A. R. (2015). Religion, anti-slavery, and identity: Irish Presbyterians, the United States, and transatlantic evangelicalism, c. 1820-1914. Irish Historical Studies, 39(155), 378-398. https://doi.org/10.1017/ihs.2014.6 Published in: Irish Historical Studies Document Version: Peer reviewed version Queen's University Belfast - Research Portal: Link to publication record in Queen's University Belfast Research Portal Publisher rights © Irish Historical Studies Publications Ltd 2015. General rights Copyright for the publications made accessible via the Queen's University Belfast Research Portal is retained by the author(s) and / or other copyright owners and it is a condition of accessing these publications that users recognise and abide by the legal requirements associated with these rights. Take down policy The Research Portal is Queen's institutional repository that provides access to Queen's research output. Every effort has been made to ensure that content in the Research Portal does not infringe any person's rights, or applicable UK laws. If you discover content in the Research Portal that you believe breaches copyright or violates any law, please contact [email protected]. Download date:28. Sep. 2021 1 Religion, anti-slavery, and identity: Irish Presbyterians, the United States, and transatlantic evangelicalism, c. 1820-1914 Abstract Scholars have devoted much attention to the causes and consequences of Presbyterian emigration from Ulster to the thirteen colonies before 1776. This article moves beyond the eighteenth century to examine the continued religious links between Presbyterians in Ireland and the United States in the nineteenth century.
  • Tim Keller June, 2010

    Tim Keller June, 2010

    WHAT’S SO GREAT ABOUT THE PCA Tim Keller June, 2010 My first General Assembly was the PCA’s third, held in Jackson, Mississippi just under thirty-five years ago. Ever since then, I’ve seen a lot of conflict in our communion. My friends in other denominations ask, ‘isn’t there something inherently wrong with a denomination that is filled with such tensions?’ Now church fights are always fueled in part by ego and spiritual immaturity, and we must all share responsibility for that. But I propose that these struggles are also a sign of something good, even uniquely good, about our denomination. I believe our conflicts lie in that we are one of the few Presbyterian denominations that hasn’t pruned of one or more of its historic branches. Within the Reformed churches, there has always been a tension between what George Marsden calls ‘the Reformed branches’--the doctrinalist, pietistic and culturalist impulses.1 (Please read this footnote.) To understand the PCA today, we must trace out the history of these branches in American Presbyterianism. Spiritual revival and the ‘sides’ of Presbyterianism Reformed Christianity puts a high value on the objective—on theological soundness and creedal subscription. But it has also historically given a lot of attention to the subjective. Reformed soteriology holds that salvation is not a human product—it is God’s work. This emphasis has drawn attention to the 1 I am going to use George Marsden’s terminology to describe the Reformed Branches, even though they are rather bland, and each on is bit negative.
  • Theological Reflection

    Theological Reflection

    Theological Reflection Perry Chang, PhD and Joelle Kopacz, MA In partnership with: PC(USA ) Research Services Charles Wiley and 100 Witherspoon Street Louisville KY 40202 David Gambrell ( 5 0 2 ) 5 6 9 - 5139 Theological Reflection 10/22/2016 2016 Panel, Volume #3 Executive Summary Five main findings emerged from responses to the August 2016 Presbyterian Panel survey on Theological Reflection: Although Presbyterians are involved in a limited number of interfaith activities, the number of types of interfaith activities in which members are involved increased somewhat between 2013 and 2016. For teaching elders, the number stayed the same. Learning about other faiths is something many Presbyterians see as important, and their responses to “quiz” questions about world religions suggest Presbyterians already know a fair amount. Fewer Presbyterians (though still majorities) regard interfaith bridge-building as a crucial task for the Presbyterian Church. Grace is a crucial tenet of Reformed Christianity, for most Presbyterians. Also considered important by many Presbyterians are: the sovereignty of God, ministers and elders lead the church together, stewardship, and priesthood of all believers. Most Presbyterians believe Jesus is central to salvation, but members and teaching elders disagree about how this works: The largest number of teaching elders believe that God selects certain people for salvation through Jesus, while the largest number of members believe people who commit themselves to Jesus thereby choose salvation themselves. More Presbyterian Church (U.S.A.) teaching elders than members feel that God is involved in most aspects of their life and on a daily basis. When asked whether they regard all of nine listed aspects of their life as a calling from God and whether they feel God’s guidance at least daily, more teaching elders than members say ”yes.” More PC(USA) teaching elders than U.S.