Unit 4, Lesson 1 the Great Adventure of the Salvation Army
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Religion and Working-Class Culture in Ontario, 1882-1890
The Knights of Labor and the Salvation Army: Religion and Working-Class Culture in Ontario, 1882-1890 Lynne Marks IN 1883 THE SALVATION ARMY marched on Kingston. Intense excitment pervaded the town, with the Army hall packed night after night As was the case in towns and cities across Ontario, most of the men and women who flocked to the Salvation Army's tumultuous all-night meetings and rowdy parades were working-class. In Kingston, working-class involvement is seen most vividly in reports that in the town's major factories, "noon day prayer meetings amongst the working men are established.Jind conducted by the men themselves".1 By 1887 a very different working-class movement gripped the same workplaces. Workers at Kingston's Victoria Foundry, the Locomotive Works, and the cotton mill, who had organized Salvation Army prayer meetings four years earlier, now had joined the Knights of Labor (K of L). In May 1887, they were out on strike.2 Bom the Knights of Labor, a major working-class organization, and the Salvation Army, which in this period was an exclusively revivalistic movement, drew mass support from Ontario's working class. It is no coincidence that both movements appeared in the 1880s, and saw their period of greatest strength in this decade. Industrialization first emerged in Ontario after mid-century, but was not well established until the 1870s and more particularly, the 1880s. In tiny villages and small towns across the province, as well as in larger centres, industrial wage work had become a way of life for many Ontarians.3 Choroid Post, 23 March 1883 (letter from Kingston). -
Proceed I Ngs Wesley Historical Society
Proceed ings OFTHE Wesley Historical Society Editor: E. ALAN ROSE, B.A. Volume XLVIII May 1992 THE ORIGINS AND GROWfH OF PRIMITIVE METHODISM IN FAST SURREY ESCRlrTIONS of southern England as poor territory for Nonconformity abound in the writings of nineteenth-<:entury D ministers and laity. Seeing Anglicanism as wholly predominant in the South, contemporary observers were quick to draw connections between the perceived ecclesiastical tyranny of the Established Church and the social and political domination of the squirearchy. The Congregationalist,John Burnet, in 1844 wrote of this 'spiritual despotism' in rural Surrey that 'the clergy and gentry who practise this contemptible, petty tyranny, seem to be quite unconscious oftheir self-degradation.' I The establishmentofthe Surrey Congregational Union in 1862-63 followed on directly from the perception of continuing failure in the county, where 'Nonconformity had made less progress... than any other county of England.'~ Baptists faced the same difficulties.:! So too did Methodists: W. W. Pocock as late as the 1880s described Hampshire, Surrey and Sussex as a 'Methodist wilderness' in which more than 500 parishes were without a Methodist chapel or Methodist preaching, and he claimed that, in Surrey and Sussex, 'where Methodism has no hold, the contrasted evils of superstitious Anglicanism and of fatalistic and antinomian Dissent too commonly divide the ground between them', though it was hard in practice to claim much influence for the latter.4 As with the Congregationalist~ and Baptists, the efforts ofWesleyans to reach out from London to the villages and towns of southern England were given L Quoted in J.Waddington, Surrry (AJngrpgationai History (1866), p.135. -
Boundless East End Tours
. India of film including internationally, Salvation Army in East London, Britain and and Britain London, East in Army Salvation short films from the historic work of The The of work historic the from films short historian, will be presenting a number of of number a presenting be will historian, Archives Film event: Tony Fletcher, film film Fletcher, Tony event: Film Archives 9.30am – 4pm – 9.30am July 6 Monday Thursday 9 July at 6 – 7pm – 6 at July 9 Thursday Closed July 5 Sunday development of The Salvation Army in the East End East the in Army Salvation The of development 5pm – 10am July 4 Saturday explore unique historical materials that chart the the chart that materials historical unique explore 5pm – 9.30am July 3 Friday - June 30 Tuesday Workshop: William Booth’s East End. A chance to to chance A End. East Booth’s William Workshop: 8pm – 9.30am June 29 Monday 277 Bancroft Road, London E1 4DQ E1 London Road, Bancroft 277 Heritage Centre will be open as follows: as open be will Centre Heritage Archives, and Library History Local Hamlets Tower During the 150th anniversary Boundless Congress, the the Congress, Boundless anniversary 150th the During 2.30pm June, 30th Tuesday 484 stop outside the College. the outside stop 484 Library and Archives and Library History Bus routes Bus and 185 176, 40, : Station Hill Denmark Station: Train Closest 11 Tower Hamlets Local Local Hamlets Tower SE5 8BQ SE5 of The Salvation Army in East London. East in Army Salvation The of London Camberwell, of short films from the past and present work work present and past the from films short of College, Booth William (Salvation Army) will be presenting a number number a presenting be will Army) (Salvation Centre Heritage International Anscombe John event: Film Archives Saturday 4 July 2.30 – 3.30pm – 2.30 July 4 Saturday to 5.30pm and on Saturday from 11am to 4pm. -
Evangelical Revivals in New Zealand, and an Outline of Some Basic Principles of Revivals
EVANGELICAL REVIVALS IN NEW ZEALAND -----//----- A History of Evangelical Revivals in New Zealand, and an Outline of Some Basic Principles of Revivals. -----//----- by Robert Evans and Roy McKenzie. -----//----- Published by the Authors, in conjunction with ColCom Press. PREFACE Many years of experience in the Lord's work, and the relative ease of retirement from parish responsibilities, have provided both of us with the time to carry out a work of love in presenting to the public this history of evangelical revivals in New Zealand. It is an aspect of the work of God which we believe is of enormous importance, both for church and for society, but which has been widely neglected for many years. The research for this book has relied, in the first instance, upon our privately-owned library resources. The main public libraries to which we are indebted are the New South Wales Uniting Church Archives Library and the Camden Library of the United Theological College, both in North Parramatta, the Hewitson Library of the Knox Theological Hall in Dunedin, the John Deane Memorial Library of the Bible College of New Zealand in Auckland (formerly The New Zealand Bible Training Institute), the Moore College Library (Anglican) in Sydney, and the Alexander Turnbull Library in Wellington. We also acknowledge the help of Miss Ferne Weimer, Director of the Billy Graham Center Library, in Wheaton, Illinois. We have also been indebted to many individuals. Chief amongst these have been the Rev. Dr. J. Graham Miller, now living in Wangaratta, Victoria, Dr. Brett Knowles of Dunedin, and the Rev. John Thomson, now living in Nelson. -
Principio Guía: Versículo Para Memorizar: Información Básica Para El Líder: Módulo 1, Unidad 4, Lección 1 La Gran Aventur
Módulo 1, Unidad 4, Lección 1 La gran aventura del Ejército de Salvación Principio Guía: Dios siempre mueve a Su pueblo a comenzar algo nuevo. Versículo para Memorizar: “Les contó otra parábola: ‘El reino de los cielos es como un grano de mostaza que un hombre sembró en su campo. Aunque es la más pequeña de todas las semillas, cuando crece es la más grande de las hortalizas y se convierte en árbol, de modo que vienen las aves y anidan en sus ramas’”. Mateo 13:31-32 (NVI) Información Básica para el Líder: La historia del inicio del Ejército de Salvación es la historia de Dios haciendo todo nuevo. Esta lección se enfocará en la conversión de Pablo y el llamado de William Booth para mostrar cómo Dios puede usar personas de todo tipo de vida para ser portadores de Su mensaje. En esta lección, pedirá a los jóvenes soldados que estén en silencio y escuchen lo que Dios puede estarles diciendo. Es valioso comenzar a enseñar a los niños en una edad temprana, a escuchar la voz de Dios y darles tiempo para practicar. También puede ser confuso para algunos niños porque, espe- cialmente los más pequeños, son pensadores concretos. Quieren escuchar la voz de Dios en sus oídos. Algunos pueden pensar que no aman realmente a Jesús si no “escuchan” algo. Es importante que estos jóvenes no se desanimen. Principio Guía: Dios siempre mueve a Su pueblo a comenzar algo nuevo. Versículo para Memorizar: Mateo 13:31-32 (NVI) Actividad Qué hacen los niños Preparación Materiales ¡NOS VEMOS!: Los jóvenes soldados IMPACTAR Disponga un espacio abierto responden preguntas en • Ninguno (8-10 minutos) para jugar. -
The Church Act
The Church Act: The expansion of Christianity or the imposition of moral enlightenment? David Stoneman A Thesis submitted as fulfilment of the requirement for the degree of Doctor of Philosophy, University of New England, Australia, 2011. Abstract The Church Act (1836) redefined and reinvigorated the religious environment in the emerging British colony of New South Wales, which profoundly impacted on its social and political development in a period of rapid population growth. It was a popular measure that has seen Governor Richard Bourke, its principal architect, be remembered as a provider of religious freedom. The simple motivation of the Act to expand Christianity and therefore morality has been complicated by the assertion that it assisted the expansion of a ‘new faith’ called moral enlightenment. This changes the implication of the Act and redefines the motives of the people responsible for its introduction, especially Bourke, by assuming that secular Enlightenment principles overrode Christian objectives. This has provided an ideological superstructure that has been used by some nationalist historians to present a picture of New South Wales colonial life that was fundamentally irreligious verging on atheistic. This has served to diminish the importance of religious thought and belief in the early development of Australia. This thesis argues that the Church Act was conceived to counter various forms of alternative belief and synchronised Christianity, ranging from plebeian ‘folk religion’ to heterodoxical, intellectual Protestantism. It encouraged orthodox Christianity by financially supporting the denominations that had cultural as well as spiritual connections to the majority of the population. The thesis concludes that the Church Act should be categorised as being a product of the ‘Age of Atonement’ not the imposition of moral enlightenment. -
50TH Anniversary Events
June 2015 Opening Times Tues: 10am-5pm Wed: 9am-5pm Thu: 9am-8pm Fri: closed Sat: (1st & 3rd of the month): 9am-5pm Sun, Mon: closed Contact Us Send us your enquiry via email, phone or letter at Tower Hamlets Local History Library and Archives #50TH anniversary events 277 Bancroft Road London E1 4DQ Our latest exhibition here at Tower Hamlets Local History Library & Archives was launched last week to a great Phone: 020 7364 1290 reception, and will be on display until Thursday 6 August. It Email: explores the fifty years since the establishment of the [email protected] London Borough of Tower Hamlets through a detailed exploration of over 100 items from our collections. We have Visit our website at programmed a series of free public events on this theme, www.ideastore.co.uk taking place here and across the borough, over the next two months. If you can't make it to the exhibition in person, check out some images from our collections which are featured in London Councils' 50th anniversary online gallery. Tour of the former Bethnal Green Town Hall Town Hall Hotel, Patriot Square, London E2 9NF Monday 1 June, 11am - 12pm Join us for a tour of the Town Hall Hotel, used until the 1990s by the local authority and formerly the Bethnal Green Town Hall. This will be led by the hotel's General Manager, Marie Baxter. Free. To book, email: [email protected] or telephone: 020 7364 1290. Tour of the former Vestry Hall of Mile End Old Town Tower Hamlets Local History Library & Archives Monday 1 June, 2 - 3pm Join us for a tour of the former Vestry Hall of Mile End Old Town, led by Natasha Luck, Heritage Officer (Archives). -
The Salvation Army: Signalling New Religious Possibilities
The Salvation Army: Signalling New Religious Possibilities Mark Knight, Lancaster University Although The Salvation Army formally came into existence in 1878, the movement founded by William and Catherine Booth began life much earlier. The Booths started out as itinerant evangelists in the 1850s, initially with the Methodist New Connexion and then, from 1861, as independents. In 1865, they moved to London and began running the East London Christian Mission. It was here, in London’s East End, that the work of The Salvation Army took shape. Alongside the evangelical focus on preaching the gospel and calling sinners to conversion, the work featured a Methodist-inspired emphasis on holiness teaching and instruction on how one should live a godly life, a concern for those on the margins of society, and an accentuated version of the activism that was a defining characteristic of the wider evangelical movement. Explaining the distinctive hue of The Salvation Army in his preface to In Darkest England and the Way Out (1890), William Booth asked: “what is the use of preaching the Gospel to men whose whole attention is concentrated upon a mad, desperate struggle to keep themselves alive” (45)? Believing their spiritual movement to be engaged in a battle of apocalyptic proportions, the Booths sought to mobilise recruits into a revolutionary and disciplined unit. With the change of title in 1878, William Booth installed himself as General, encouraged followers to wear soldier-like uniforms, and used militaristic vocabulary at every opportunity. Leaders were referred to as officers, members were described as soldiers, and local gathered communities were named corps rather than churches. -
(Excluding Reviews of Individual Books and Conference Papers) 1. Bristol
Thesis, book, and other publications (excluding reviews of individual books and conference papers) 1. Bristol society in the later eighteenth century with special reference to the handling by computer of fragmentary historical sources, University of Oxford D.Phil. thesis, 1985. 2. (with R.J.P. Kain) The cadastral map in the service of the state: a history of property mapping, Chicago, University of Chicago Press, 1992. Winner of the 1992 Nebenzahl prize. 3. Economy and society in eighteenth-century English towns: Bristol in the 1770s, in Urban historical geography: recent progress in Britain and Germany, ed. D. Denecke and G. Shaw, Cambridge Studies in Historical Geography 10, Cambridge, Cambridge University Press, 1988: 109–24. 4. Assessed taxes as a source for the study of urban wealth: Bristol in the later eighteenth century, Urban History Yearbook 1988: 31–48. 5. Work, family and household: women in nineteenth-century Vadstena, Geografiska Annaler series B 70,3, 1988: 335–55. 6. Swedish cadastral mapping 1628–1700: a neglected legacy, Geographical Journal 156,1, 1990: 62–9. 7. Nationalism in the USSR: focus on Estonia, Geography Review 4,4, 1991: 20-3. 8. Question and answer (critical guide to essay writing), Geography Review 4,2, 1990: 17–19. 9. Question and answer, Geography Review 4,4, 1991: 17–19. 10. Question and answer, Geography Review 5,2, 1991:18–19. 11. Question and answer, Geography Review 5,4, 1992: 19-21. 12. Question and answer, Geography Review 6,1, 1992: 9–11. 13. Question and answer, Geography Review 6,5, 1993: 9–11. 14. -
Woman's Work in the Service of Empire: Lady Margaret Field (1905-94) from School Teacher to Governor's Wife
1 Woman’s work in the service of empire: Lady Margaret Field (1905-94) from school teacher to governor’s wife The presence of single and also of married British women in overseas colonies, especially those employed by or married to men in the Colonial Service in the later colonial period, has been the subject of scholarly enquiry. Their lives, roles and values and their distinctive contribution, if any, to the development of empire and of its ending have been debated. Their gendered roles were usually subordinate in a masculine culture of empire, and especially as wives they are commonly regarded as marginalised. The archived records left by Lady Margaret Field reveal her commitment as a single woman to a colonial mission and her sense of achievement as a school teacher and educational administrator, while also acknowledging the independence and career satisfactions she subsequently lost when she married a senior Colonial Service officer who rose to be a governor. But it is also apparent that though incorporated and subordinate as a governor’s wife to her husband’s career she was not marginalised to a separate sphere. As is evident from this case study, governors’ wives had important and demanding political duties, and such responsibilities need to be acknowledged. I It is now some years since the conceptualisation of Britain’s empire as an enterprise created and solely managed by white men and expressing the masculine values of the western male was first challenged. The presence of British women in overseas colonies is now more certainly -
Photo Collection D
PHOTOGRAPH COLLECTION D D. William Booth – the Founder of The Salvation Army TEACHERS’ NOTES – BACKGROUND INFORMATION The following information gives the teacher an insight into the life of the founder of The Salvation Army and a background into how The Salvation Army started. William Booth was born in Nottingham on April 10th, 1829. His father, Samuel Booth, was a poor man without education who had one ambition in life – to gain lots of money! However, this ambition was not realised as he made and lost his fortune even before the birth of William, his son. William’s mother, Mary, was a quiet, reserved woman, who, like her husband Samuel, was very proud. Even though Samuel Booth had little money, he was still determined to send his son to a good school. Unfortunately when William turned thirteen years of age, his father could no longer afford to pay for his schooling and so William’s education ended and he was sent to work. Due to Samuel Booth’s passion for money, he decided to choose a career for his son, William, which would earn him good money. He apprenticed him for six years to a pawnbroker. This was in Nottingham in 1842 and here William saw what poverty was really like. He saw people pawn their belongings and then spend money getting drunk to try and forget their misery. Employers, in Victorian times, gave very low wages and the only place for people to go was the pub, which used to stay open most of the day and night. At the age of only 15, Booth decided to do something about what he saw around him. -
Founding of the Salvation Army Bingo Myfreebingocards.Com
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