Who Is My Neighbour?
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Writing the History of Canadian Christianity: a Retrospect and Prospect of the Anglophone Scene
CCHA, Historical Studies, 63 (1997), 115-122 Writing the History of Canadian Christianity: A Retrospect and Prospect of the Anglophone Scene Brian CLARKE In order to understand where we are collectively as a discipline, we must first look at where we have been. Only after we have figured where we have been and how we got from there to where we are now will we be in position to appreciate what our discipline is currently up to. Over the past generation, the history of Canadian Christianity in anglophone circles has gone through a number of significant phases, which taken together form the trajectory that has led us to where we are as field today. I would like to trace this trajectory by examining the four major works of synthesis that have appeared during the past thirty years, beginning with the trilogy, A History of the Christian Church in Canada by H.H. Walsh, John Moir, and John Webster Grant that appeared between 1966 and 1972, followed by Robert T. Handy’s A History of the Churches in the United States and Canada, published in 1977, and wrapping up with the 1990 survey edited by the late George Rawlyk, The Canadian Protestant Experience, and Mark Noll’s A History of Christianity in the United States and Canada, which came out in 1992.1 One way to identify historians’ basic assumptions is to closely examine what topics they choose to concentrate on, along with the reasons they offer in favour of that choice. In the case of Walsh/Moir/Grant trilogy two topics stand out. -
'Inculturation'?
Hybrid Churches of Canada: A Space for Religious ‘Inculturation’? By Breena Langevin A Thesis Presented to The University of Guelph In partial fulfilment of requirements for the degree of Master of Arts in Art History and Visual Culture Guelph, Ontario, Canada © Breena Langevin, November, 2014 Abstract Hybrid Churches of Canada: A Space for Religious ‘Inculturation’? Breena Langevin Advisor: University of Guelph, 2014 Professor A. Boetzkes This thesis explores Christian missionary churches built or reconstructed in Canada in the 1960s and 1970s that express a fusion between Christianity and traditional Native spirituality. This fusion involves an appropriation of spiritual messages and a symbolic juxtaposition of religious imagery apparent in the architecture and visual furnishings of the church, as well as the liturgical practices of its congregation. My research focuses on three particular communities in Canada that are home to Christian parishes possessing a strong Native presence. The hybrid features of these churches can be seen as a move towards religious inculturation, which for Christianity means redefining their systems of representation and broadening their embrace. I consider each church’s individual missionary history and their approaches to evangelism and examine the churches as a site of ongoing colonial struggle. I argue that rather than resolving the problematic past of missionary history, these churches act as a space for discussion surrounding the ongoing process of working through the irreconcilable past of missionary invasion as well as the enduring confusion regarding the convoluted iconographic language expressed through their teachings. Acknowledgements I would like to take this opportunity to thank Dr. David MacDonald for his helpful assistance and expertise in ethical research, Dr. -
Mixed Blessings Indigenous Encounters with Christianity in Canada
Mixed Blessings Indigenous Encounters with Christianity in Canada Edited by Tolly Bradford and Chelsea Horton Sample Material © 2016 UBC Press © UBC Press 2016 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without prior written permission of the publisher. Library and Archives Canada Cataloguing in Publication Mixed blessings : indigenous encounters with Christianity in Canada / edited by Tolly Bradford and Chelsea Horton. Includes bibliographical references and index. Issued in print and electronic formats. ISBN 978-0-7748-2939-7 (hardback). – ISBN 978-0-7748-2941-0 (pdf). – ISBN 978-0-7748-2942-7 (epub). –ISBN 978-0-7748-3083-6 (mobi) 1. Native peoples – Missions – Canada – History. 2. Missions – Canada – History. 3. Canada – Church history. I. Bradford, Justin Tolly, editor. II. Horton, Chelsea, editor E78.C2M59 2016 266.0089’97071 C2016-900148-2 C2016-900149-0 UBC Press gratefully acknowledges the financial support for our publishing program of the Government of Canada (through the Canada Book Fund), the Canada Council for the Arts, and the British Columbia Arts Council. This book has been published with the help of a grant from the Canadian Federation for the Humanities and Social Sciences, through the Awards to Scholarly Publications Program, using funds provided by the Social Sciences and Humanities Research Council of Canada. UBC Press The University of British Columbia 2029 West Mall Vancouver, BC V6T 1Z2 www.ubcpress.ca Sample Material -
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 -
Evangelical Christians in Canadian National Television News, 1994–2004: a Frame Analysis
Wilfrid Laurier University Scholars Commons @ Laurier Journalism Laurier Brantford 3-1-2007 Evangelical Christians in Canadian National Television News, 1994–2004: A Frame Analysis David M. Haskell Wilfrid Laurier University, [email protected] Follow this and additional works at: https://scholars.wlu.ca/brantford_jn Recommended Citation Haskell, David M., "Evangelical Christians in Canadian National Television News, 1994–2004: A Frame Analysis" (2007). Journalism. 3. https://scholars.wlu.ca/brantford_jn/3 This Article is brought to you for free and open access by the Laurier Brantford at Scholars Commons @ Laurier. It has been accepted for inclusion in Journalism by an authorized administrator of Scholars Commons @ Laurier. For more information, please contact [email protected]. JCR 30 (March 2007) 118–152 Evangelical Christians in Canadian National Television News, 1994-00: A Frame Analysis David M. Haskell Recent surveys have shown that most evangelical Christians in Canada believe that the news media treat them unfairly. This study empirically tested the validity of the evangelicals’ charge against the media by examining the frames used in the nightly, national news reports of Global, CBC and CTV television networks. An analysis of all reports featuring evangelicals showed that neutral and posi- tive frames, together, were almost equal in strength and number to negative frames used; this resulted in an overall rating of “balanced” for the coverage. While overall the coverage was balanced, the frequency and exclusivity of certain negative frames elevated their saliency con- siderably. For example, the “evangelicals as intolerant” frame alone appeared in one quarter of all reports. Regarding topic of the news reports, evangelicals most often received coverage for involvement in politics followed closely by involvement in criminal or immoral actions. -
9. Religion in Ethiopia
GA ISIG Study Tour 2013 (Ethiopia) 9. Religion in Ethiopia Summary Curriculum Links-A level Religion Ethiopia today is a predominantly Christian country, despite statistics Tourism being unclear on the exact numbers. According to the 2007 census, over The impact of development 32 million people or 43.5% were reported to be Ethiopian Orthodox Cultural diffusion and erosion Christians, over 25 million or 33.9% were reported to be Muslim, just Managing cultural issues under 18 million, or 20.6%, were Protestant, and just under two million The role of FBOs and IGOs or 2.6% adhered to traditional beliefs. Ethiopia has close historical ties to Development aid and the record of all three of the world's major Abrahamic religions and apart from one success period in the first part of the 15th century, relations between Christianity, Islam and Judaism have been good. Key Words The influence and role of religion on development is evident from the changing role of Faith Based Organisations (FBOs) in Ethiopia. The four Abrahamic religions main FBOs currently working in the country are the Ethiopian Evangelical Ethiopian Orthodox Church Church Mekane Yesus (EECMY), the Ethiopian Orthodox Church (EOC), Faith Based Organisations (FBOs) the Ethiopian Catholic Secretariat (ECS) and the Ethiopian Islamic Affairs Supreme Council (ELASC). Other FBOs such as the UK based Tear Fund add to this array of development NGOs. Questions to consider It has been argued that religious tourism is the oldest form of tourism in 1. Examine the opportunities and costs the world. It is probably also Ethiopia’s most underdeveloped tourism of developing Gishan Mariam as a major sector. -
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
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
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 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 -
The Abrahamic Faiths
8: Historical Background: the Abrahamic Faiths Author: Susan Douglass Overview: This lesson provides background on three Abrahamic faiths, or the world religions called Judaism, Christianity, and Islam. It is a brief primer on their geographic and spiritual origins, the basic beliefs, scriptures, and practices of each faith. It describes the calendars and major celebrations in each tradition. Aspects of the moral and ethical beliefs and the family and social values of the faiths are discussed. Comparison and contrast among the three Abrahamic faiths help to explain what enabled their adherents to share in cultural, economic, and social life, and what aspects of the faiths might result in disharmony among their adherents. Levels: Middle grades 6-8, high school and general audiences Objectives: Students will: Define “Abrahamic faith” and identify which world religions belong to this group. Briefly describe the basic elements of the origins, beliefs, leaders, scriptures and practices of Judaism, Christianity and Islam. Compare and contrast the basic elements of the three faiths. Explain some sources of harmony and friction among the adherents of the Abrahamic faiths based on their beliefs. Time: One class period, or outside class assignment of 1 hour, and ca. 30 minutes class discussion. Materials: Student Reading “The Abrahamic Faiths”; graphic comparison/contrast handout, overhead projector film & marker, or whiteboard. Procedure: 1. Copy and distribute the student reading, as an in-class or homework assignment. Ask the students to take notes on each of the three faith groups described in the reading, including information about their origins, beliefs, leaders, practices and social aspects. They may create a graphic organizer by folding a lined sheet of paper lengthwise into thirds and using these notes to complete the assessment activity. -
Mark Noll, What Happened to Christian Canada?
Mark Noll, What Happened to Christian Canada? A response from an Anabaptist perspective by Bruce Guenther, Mennonite Brethren Biblical Seminary / Trinity Western University Mark Noll’s persistent emphasis on the significance of comparative studies between the story of Christianity in Canada and the United States has done much to familiarize U.S. scholars with the unique contours of religion north of the 49th parallel. Canadian scholars too have benefitted considerably from having a scholar of Noll’s stature—he was named recently by Time Magazine as one of the 25 most influential Evangelicals in the United States—draw attention to the value of comparative studies in general, and to their work in particular. The central question in this article-length work, which began as the presidential address to the American Society of Church History in 2006, explores the reasons for the dramatic “de-Christianization” of Canada, a process that Noll claims became visible almost overnight after the 1960s (18). The fact that such a “dramatic reversal” took place almost simultaneously in both English-speaking and French-speaking regions elevates its mystique. The pace, and the extent, of this de-Christianization—or secularization as it has been named by other scholars—and the impact of the “web of contingency” that facilitated it, are amplified by a comparison to the experience of Christians in the United States. The point in this response is not to rehearse Noll’s argument, or to summarize the various markers he identifies of de-Christianization in Canada. Suffice it to say that the broad strokes used to paint his picture of decline would be recognized as generally accurate by most Canadian scholars, although Canadian scholars are not unanimous in their reasons for the phenomenon.