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Oral History Interview with William T. Wiley, 1997 October 8-November 20
Oral history interview with William T. Wiley, 1997 October 8-November 20 Funding for the digital preservation of this interview was provided by a grant from the Save America's Treasures Program of the National Park Service. Contact Information Reference Department Archives of American Art Smithsonian Institution Washington. D.C. 20560 www.aaa.si.edu/askus Transcript Interview PAUL KARLSTROM: Smithsonian Institution, an interview with William T. Wiley, at his studio in Woodacre, California, north of San Francisco. The date is October 8, 1997. This is the first session in what I hope will be a somewhat extensive series. The interviewer for the archives is Paul Karlstrom. Okay, here we go, Bill. I've been looking forward to this interview for quite a long time, ever since we met back in, it was the mid-seventies, as a matter of fact. At that time, in fact, I visited right here in this studio. We talked about your papers and talked about sometime doing an interview, but for one reason or another, it didn't happen. Well, the advantage to that, as I mentioned earlier, is that a lot has transpired since then, which means we have a lot more to talk about. Anyway, we can't go backwards, and here we are. I wanted to start out by setting the stage for this interview. As I mentioned, Archive's [of American Art] interviews are comprehensive and tend to move along sort of biographical, chronological structure, at least it gives something to follow through. But what I would like to do first of all, just very briefly, is kind of set the stage, and by way of an observation that I would like to make, which is also, I think, a compliment. -
In the Mid-1630S, a Teenager of Welsh Descent by the Name of William Kiffin
P a g e | 1 “AN HONOURABLE ESTEEME OF THE HOLY WORDS OF GOD”: PARTICULAR BAPTIST WORSHIP IN THE SEVENTEENTH CENTURY “I value not the Practice of all Mankind in any thing in God’s Worship, if the Word of God doth not bear witness to it” Benjamin Keach 1 In the mid-1630s, a teenager of Welsh descent by the name of William Kiffin (1616-1701), who had been orphaned as a young boy and subsequently apprenticed to a glover in London, became so depressed about his future prospects that he decided to run away from his master. It was a Sunday when he made good his escape, and in the providence of God, he happened to pass by St. Antholin’s Church, a hotbed of Puritan radicalism, where the Puritan preacher Thomas Foxley was speaking that day on “the duty of servants to masters.” Seeing a crowd of people going into the church, Kiffin decided to join them. Never having heard the plain preaching of a Puritan before, he was deeply convicted by what he heard and was convinced that Foxley’s sermon was intentionally aimed at him. Kiffin decided to go back to his master with the resolve to hear regularly “some of them they called Puritan Ministers.”2 1 The Breach Repaired in God’s Worship: or, Singing of Psalms, Hymns, and Spiritual Songs, proved to be an Holy Ordinance of Jesus Christ (London, 1691), p.69. 2 William Orme, Remarkable Passages in the Life of William Kiffin (London: Burton and Smith, 1823), p.3. In the words of one writer, St. -
The Free Methodist Church, the Wesleyan Methodist Church, the Salvation Army and the Church of the Nazarene)
A Study of Denominations 1 Corinthians 14:33 (KJV 1900) - 33 For God is not the author of confusion, but of peace, as in all churches of the saints. Holiness Churches - Introduction • In historical perspective, the Pentecostal movement was the child of the Holiness movement, which in turn was a child of Methodism. • Methodism began in the 1700s on account of the teachings of John and Charles Wesley. One of their most distinguishing beliefs was a distinction they made between ordinary and sanctified Christians. • Sanctification was thought of as a second work of grace which perfected the Christian. Also, Methodists were generally more emotional and less formal in their worship. – We believe that God calls every believer to holiness that rises out of His character. We understand it to begin in the new birth, include a second work of grace that empowers, purifies and fills each person with the Holy Spirit, and continue in a lifelong pursuit. ―Core Values, Bible Methodist Connection of Churches • By the late 1800s most Methodists had become quite secularized and they no longer emphasized their distinctive doctrines. At this time, the "Holiness movement" began. • It attempted to return the church to its historic beliefs and practices. Theologian Charles Finney was one of the leaders in this movement. When it became evident that the reformers were not going to be able to change the church, they began to form various "holiness" sects. • These sects attempted to return to true Wesleyan doctrine. Among the most important of these sects were the Nazarene church and the Salvation Army. -
Francis Wayland: Christian America-Liberal
FRANCIS WAYLAND: CHRISTIAN AMERICA-LIBERAL AMERICA __________________________________________________ A Dissertation presented to the Faculty of the Graduate School at the University of Missouri – Columbia _____________________________________________________________ In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy _______________________________________________________________ By HOMER PAGE Dr. John Wigger, Dissertation Supervisor AUGUST 2008 © Copyright by Homer Page 2008 All Rights Reserved APPROVAL PAGE The undersigned, appointed by the dean of the Graduate School, have examined the dissertation entitled FRANCIS WAYLAND: CHRISTIAN AMERICA-LIBERAL AMERICA presented by Homer Page, a candidate for the degree of doctor of philosophy, and hereby certify that, in their opinion, it is worthy of acceptance. Professor John Wigger Professor Jeffery Pasley Professor Catherine Rymph Professor Theodore Koditschek Professor Brian Kierland DEDICATION For the two Angies, who are the lights of my life. ACKNOWLEDGEMENTS I take special pleasure in acknowledging the assistance that I have received in completing this project. After a career in higher education and local government, I retired and began working on a degree in history at the University of Missouri. My age – I was 63 when I started – was unusual, but I am also blind. Both the faculty with whom I worked and the UM support staff gave me the assistance and encouragement that made possible the research and analysis necessary to complete a dissertation. The people with whom I have worked at the University of Missouri are genuinely competent; but beyond that, they are thoroughly generous and kind. I am very happy to have this occasion to sincerely thank each of them. I had the good fortune to have the direction in my research of John Wigger, a fine scholar and a caring man. -
Ecclesiology of the Anglican Communion: Rediscovering the Radical and Transnational Nature of the Anglican Communion
A (New) Ecclesiology of the Anglican Communion: Rediscovering the Radical and Transnational Nature of the Anglican Communion Guillermo René Cavieses Araya Submitted in accordance with the requirements for the degree of Doctor of Philosophy The University of Leeds Faculty of Arts School of Philosophy, Religion and History of Science February 2019 1 The candidate confirms that the work submitted is his own and that appropriate credit has been given where reference has been made to the work of others. This copy has been supplied on the understanding that it is copyright material and that no quotation from this thesis may be published without proper acknowledgement. © 2019 The University of Leeds and Guillermo René Cavieses Araya The right of Guillermo René Cavieses Araya to be identified as Author of this work has been asserted by Guillermo René Cavieses Araya in accordance with the Copyright, Design and Patents Act 1988. 2 Acknowledgements No man is an island, and neither is his work. This thesis would not have been possible without the contribution of a lot of people, going a long way back. So, let’s start at the beginning. Mum, thank you for teaching me that it was OK for me to dream of working for a circus when I was little, so long as I first went to University to get a degree on it. Dad, thanks for teaching me the value of books and a solid right hook. To my other Dad, thank you for teaching me the virtue of patience (yes, I know, I am still working on that one). -
Separation of Church and State: a Diffusion of Reason and Religion
East Tennessee State University Digital Commons @ East Tennessee State University Electronic Theses and Dissertations Student Works 8-2006 Separation of Church and State: A Diffusion of Reason and Religion. Patricia Annettee Greenlee East Tennessee State University Follow this and additional works at: https://dc.etsu.edu/etd Part of the Political History Commons, and the United States History Commons Recommended Citation Greenlee, Patricia Annettee, "Separation of Church and State: A Diffusion of Reason and Religion." (2006). Electronic Theses and Dissertations. Paper 2237. https://dc.etsu.edu/etd/2237 This Thesis - Open Access is brought to you for free and open access by the Student Works at Digital Commons @ East Tennessee State University. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Digital Commons @ East Tennessee State University. For more information, please contact [email protected]. Separation of Church and State: A Diffusion of Reason and Religion _________________ A thesis presented to the faculty of the Department of History East Tennessee State University __________________ In partial fulfillment of the requirements for the degree Master of Arts in History _________________ by Patricia A. Greenlee August, 2006 _________________ Dr. Dale Schmitt, Chair Dr. Elwood Watson Dr. William Burgess Jr. Keywords: Separation of Church and State, Religious Freedom, Enlightenment ABSTRACT Separation of Church and State: A Diffusion of Reason and Religion by Patricia A.Greenlee The evolution of America’s religious liberty was birthed by a separate church and state. As America strides into the twenty first century the origin of separation of church and state continues to be a heated topic of debate. -
A Constitutional Right of Religious Exemption: an Historical Perspective
Columbia Law School Scholarship Archive Faculty Scholarship Faculty Publications 1992 A Constitutional Right of Religious Exemption: An Historical Perspective Philip A. Hamburger Columbia Law School, [email protected] Follow this and additional works at: https://scholarship.law.columbia.edu/faculty_scholarship Part of the Constitutional Law Commons, Criminal Law Commons, Family Law Commons, First Amendment Commons, Housing Law Commons, Human Rights Law Commons, Labor and Employment Law Commons, Land Use Law Commons, Law and Politics Commons, Law and Society Commons, and the Property Law and Real Estate Commons Recommended Citation Philip A. Hamburger, A Constitutional Right of Religious Exemption: An Historical Perspective, GEO. WASH. L. REV. (1992). Available at: https://scholarship.law.columbia.edu/faculty_scholarship/2766 This Article is brought to you for free and open access by the Faculty Publications at Scholarship Archive. It has been accepted for inclusion in Faculty Scholarship by an authorized administrator of Scholarship Archive. For more information, please contact [email protected]. A Constitutional Right of Religious Exemption: An Historical Perspective Philip A. Hamburger* Did late eighteenth-century Americans understand the Free Exer- cise Clause of the United States Constitution to provide individuals a right of exemption from civil laws to which they had religious ob- jections? Claims of exemption based on the Free Exercise Clause have prompted some of the Supreme Court's most prominent free exercise decisions, and therefore this historical inquiry about a right of exemption may have implications for our constitutional jurispru- dence.' Even if the Court does not adopt late eighteenth-century ideas about the free exercise of religion, we may, nonetheless, find that the history of such ideas can contribute to our contemporary analysis. -
9M-Summer-2016-Online-1.Pdf
Biblical Thinking for Building Healthy Churches [email protected] | www.9marks.org Tools like this are provided by the generous investment of donors. Each gift to 9Marks helps equip church leaders with a biblical vision and practical resources for displaying God’s glory to the nations through healthy churches. Donate at: www.9marks.org/donate. Or make checks payable to “9Marks” and mail to: 9 Marks 525 A St. NE Editor: Jonathan Leeman Washington, DC 20002 Assistant Editor: Alex Duke Layout: Rubner Durais For any gift of $300 ($25/month), you’ll receive two Cover Design: OpenBox9 new 9Marks books published throughout the year. Production Manager: Rick Denham All donations to 9Marks are tax-deductible. 9Marks President: Mark Dever CONTENTS 7 Editor’s Note: Authority and the Fear Factor by Jonathan Leeman 10 Authority: God’s Good and Dangerous Gift by Jonathan Leeman GOD’S GOOD GIFT 14 The Shift from Authority to Preference—And Its Consequences for the Church by Os Guinness 24 The Nature of Church Authority by Jonathan Leeman 29 Is There Such a Thing as Church Authority? By Greg Gilbert What is the Nature of Pastoral Authority? 41 — A Methodist, Presbyterian, and Baptist Pers- pective Methodist by Matt O’Reilly Presbyterian by Kevin DeYoung Baptist by Benjamin Merkle Delighting in Authority: How to Create a 49 Culture of Happy Complementarians By Whitney Woollard 57 Is It Self-Serving to Teach on Your Own Autho- rity?—Two Responses By Bob Johnson and Jeremy Yong Views of Authority from around the World 62 A Brazilian Perspective by Tiago J. -
Serampore: Telos of the Reformation
SERAMPORE: TELOS OF THE REFORMATION by Samuel Everett Masters B.A., Miami Christian College, 1989 A Thesis Submitted to the Faculty in partial fulfillment of the requirements for the degree of Master of Arts in Religion at Reformed Theological Seminary Charlotte, North Carolina December, 2010 Accepted: ______________________________ Dr. Samuel Larsen, Project Mentor ii ABSTRACT Serampore: the Telos of the Reformation Samuel E. Masters While many biographies of missionary William Carey have been written over the last two centuries, with the exception of John Clark Marshman’s “The Life and Times of Carey, Marshman and Ward: Embracing the History of the Serampore Mission”, published in the mid-nineteenth century, no major work has explored the history of the Serampore Mission founded by Carey and his colleagues. This thesis examines the roots of the Serampore Mission in Reformation theology. Key themes are traced through John Calvin, the Puritans, Jonathan Edwards, and Baptist theologian Andrew Fuller. In later chapters the thesis examines the ways in which these theological themes were worked out in a missiology that was both practical and visionary. The Serampore missionaries’ use of organizational structures and technology is explored, and their priority of preaching the gospel is set against the backdrop of their efforts in education, translation, and social reform. A sense is given of the monumental scale of the work which has scarcely equaled down to this day. iii For Carita: Faithful wife Fellow Pilgrim iv CONTENTS Acknowledgements …………………………..…….………………..……………………...viii Chapter 1. INTRODUCTION …………………………………………………………….9 The Father of Modern Missions ……………………………………..10 Reformation Principles ………………………………………….......13 Historical Grids ………………………………………………….......14 Serampore and a Positive Calvinism ………………………………...17 The Telos of the Reformation ………………………………………..19 2. -
The Origin, Theology, Transmission, and Recurrent Impact of Landmarkism in the Southern Baptist Convention (1850-2012)
THE ORIGIN, THEOLOGY, TRANSMISSION, AND RECURRENT IMPACT OF LANDMARKISM IN THE SOUTHERN BAPTIST CONVENTION (1850-2012) by JAMES HOYLE MAPLES submitted in accordance with the requirements for the degree of DOCTOR OF THEOLOGY in the subject CHURCH HISTORY at the UNIVERSITY OF SOUTH AFRICA Supervisor: PROF M. H. MOGASHOA March 2014 © University of South Africa ABSTRACT OF GRADUATE STUDENT RESEARCH DOCTORAL PROJECT UNIVERSITY OF SOUTH AFRICA Title: THE ORIGIN, THEOLOGY, TRANSMISSION, AND RECURRENT IMPACT OF LANDMARKISM IN THE SOUTHERN BAPTIST CONVENTION (1850-2012) Name of researcher: James Hoyle Maples Promoter: M. H. Mogashoa, Ph.D. Date Completed: March 2014 Landmarkism was a sectarian view of Baptist church history and practice. It arose in the mid-eighteenth century and was a dominant force in the first half-century of the life of the Southern Baptist Convention, America’s largest Protestant denomination. J. R. Graves was its chief architect, promoter, and apologist. He initiated or helped propagate controversies which shaped Southern Baptist life and practice. His influence spread Landmarkism throughout the Southern Baptist Convention through religious periodicals, books, and educational materials. Key Landmark figures in the seminaries and churches also promoted these views. After over fifty years of significant impact the influence of Landmarkism seemed to diminish eventually fading from sight. Many observers of Southern Baptist life relegated it to a movement of historical interest but no current impact. In an effort to examine this assumption, research was conducted which explored certain theological positions of Graves, other Landmarkers, and sects claimed as the true church by the promoters of Baptist church succession. -
BROADSIDES the Programs and Catalogues of Brown
BROADSIDES The programs and catalogues of Brown University are representative of the work of a number of Rhode Island printers, including H.H. Brown (Hugh Hale Brown), Brown and Wilson (Hugh Hale Brown, William H. WIlson), John Carter, Carter and Wilkinson (John Carter, William Wilkinson), Dunham and Hawkins (William H. Dunham, David Hawkins, Jr.), Barnum Field, Field and Maxcy (Barnum Field, Eaton W. Maxcy), Gilbert and Dean ==?== Goddard and Knowles (William G. Goddard, James D. Knowles), Goddard and Mann (William G. Goddard, William M. Mann), J.A. and R.A. Reid (James Allen Reid), Smith and Parmenter (SAmuel J. Smith, Jonathan C. Parmenter); also the Microcosism Office and the American (Rhode Island American?) Office. BR-1F: CATALOGUS Latin catalogue of graduates of the College. The first Catalogus is mentioned in Ezra Stiles' diary. Lists baccalaureate and honorary graduates by year. In later editions, graduates are listed under year alphabetically in two groups, graduates in course and honorary graduates. For the year 1772 only graduates in course appear. At the time of publication of the Historical Catalogue of Brown University, 1764-1894, no copy was known. The copy now in the Archives has been annotated in ink, changing the A.B. after names of 1769 graduates to A.M. Forenames are in Latin form, and in later editions, names of clergy men are in italics, and names of deceased are starred, with a summary at the end. Printed triennially. Second edition in 1775. Evans 16049 and 17347 describe editions of 1778 and 1781, and Alden 756 concludes that these descriptions were by conjecture from the 1775 edition on the assumption that a catalogue was issued every three years, and that no such catalogues were actually printed in those years. -
The Nature of Christian Unity: Historical Understandings of Churches of Christ *
The Nature of Christian Unity: Historical Understandings of Churches of Christ * Douglas A. Foster Abilene Christian University Abilene, Texas The nineteenth-century origins of Churches of Christ are suffused with ideas that could easily be labeled ecumenical despite the communion’s twentieth-century reputation for exclusivist sectarianism. The Stone-Campbell Movement from which Churches of Christ emerged was clearly a Christian unity movement. The strategy for effecting unity proposed by leaders like Barton W. Stone and Thomas and Alexander Campbell, however, was an appeal to individual Christians—the faithful scattered throughout the sects—not to denominations. When true Christians abandoned the divisions represented by the mutually exclusive denominations to unite on the clear teachings of Scripture—those ideas on which all evangelical Christians already agreed—without human philosophies and traditions, visible unity would be the result. In every locality persons united to Christ would come together to form a church of Christ, inherently one with all other such groups. Early leaders rejected the Protestant invisible church idea of an existing spiritual unity because they believed it justified continued division between denominations.1 Thomas Campbell articulated the idea in 809 in one of the classic documents of the movement, “The Declaration and Address of the Christian Association of Washington (PA).” __________ *This paper was presented at the meeting of the Stone- Campbell Dialogue in June 2004 at the Disciples Center, Indianapolis, Indiana. It was presented earlier to The Faith and Order Commission of the National Council of Churches of Christ in the USA, November 1999. 88 Lexington Theological Quarterly Prop. 1.