290 Other Religions

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289 289 .9 Denominations and sects not provided for elsewhere Including Christadelphians, Christian and Missionary Alliance, Christian Israelite Church, Churches of God, Dukhobors, Evangelical Congregational Church, Evangelical United Brethren Church, Messianic Judaism (Jewish Christians), Plymouth Brethren, United Brethren in Christ Class nondenominational and interdenominational churches in 280; class Protestant nondenominational and interdenominational churches in 280.4 See Manual at 201–209 and 292–299 (Option: Class a specific denomination or sect requiring local emphasis in 289.2) 290 Other religions Limited to specific religions other than Christianity Except for modifications shown under specific entries, add to each subdivision identified by † as follows: 01–05 Standard subdivisions [06] Organizations and management Do not use; class in 6 07 Education, research, related topics 071 Education Class here the religion as an academic subject Class comprehensive works on religious education, religious education to inculcate religious faith and practice in 75 See Manual at 207.5, 268 vs. 200.71, 230.071, 292–299 08–09 Standard subdivisions 1–9 Specific elements Add the numbers following 20 in 201–209, e.g., organizations 65 Class a denomination or sect not explicitly provided for here with the religion, denomination, or movement to which its own members say it belongs Class religion in general, comprehensive works on religions other than Christianity in 200; class specific aspects of religion in 201–209 (Options: To give preferred treatment or shorter numbers to a specific religion, use one of the following: (Option A: Class the sources of the religion in 220, other specific aspects of the religion in 230–280, comprehensive works on the religion in 230; in that case class the Bible and Christianity in 298 (Option B: Class in 210, and add to base number 21 the numbers following the base number for the religion in 292–299, e.g., Hinduism 210, Mahabharata 219.23; in that case class philosophy and theory of religion in 200, its subdivisions 211–218 in 200.1) 1.

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Baptism: Valid and Invalid
BAPTISM: VALID AND INVALID The following information has been provided to the Office of Worship and Christian Initiation by Father Jerry Plotkowski, Judicial Vicar. It is our hope that it will help you in discerning the canonical status of your candidates. BAPTISM IN PROTESTANT RELIGIONS Most Protestant baptisms are recognized as valid baptisms. Some are not. It is very difficult to question the validity of a baptism because of an intention either on the part of the minister or on the part of the one being baptized. ADVENTISTS: Water baptism is by immersion with the Trinitarian formula. Valid. Baptism is given at the age of reason. A dedication ceremony is given to infants. The two ceremonies are separate. (Many Protestant religions have the dedication ceremony or other ceremony, which is not a baptism. If the church has the dedication ceremony, baptism is generally not conferred until the age of reason or until the approximate age of 13). AFRICAN METHODIST EPISCOPAL: Baptism with water by sprinkling, pouring, or dunking. Trinitarian form is used. Valid. There is an open door ceremony, which is not baptism. AMISH: This is coupled with Mennonites. No infant baptism. The rite of baptism seems valid. ANGLICAN: Valid baptism. APOSTOLIC CHURCH: An affirmative decision has been granted in one case involving "baptism" in the apostolic church. The minister baptized according to the second chapter of the Acts of the Apostles, and not St. Matthew. The form used was: "We baptize you into the name of Jesus Christ for the remission of sins, and you shall receive a gift of the Holy Ghost." No Trinitarian form was used.
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Introducing the Christadelphians Introducing the Christadelphians
Introducing the Christadelphians Introducing the Christadelphians Walking down the streets of your town, you may have noticed a hall with “CHRISTADELPHIANS” on the sign outside. Who, you may wonder, are these people, and what do they stand for? hristadelphians are found in most to return from heaven to be a king on C countries of the world. We believe the the earth, bringing justice and peace. As Bible is God’s handbook for life, and read this could be any time, we try to live as it daily for comfort and advice. We model pilgrims, ready to leave and be with him. If our beliefs and practices as closely as we die, we hope to be raised back to life we can on the first century church, which when Jesus comes. We believe the Jews makes us different to most other Christian are still God’s people, and will be restored groups. For example, we have no paid to him. And we follow these simple rules priests or pastors, because there were – love God, love each other, love your none in the time of the apostles. We do neighbours, and remember Jesus in bread not feel bound to tithe our income, or keep and wine. If this sounds interesting, please Sabbaths, or burn incense, because these read on to find out more about us! practices were left behind with the Law of Moses, and not repeated in the New THE NAME Testament. We call each other ‘brother’ “Christadelphians” is a bit of a mouthful. or ‘sister’. We practise only adult baptism.
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Birmingham's Evangelical Free Churches and The
BIRMINGHAM’S EVANGELICAL FREE CHURCHES AND THE FIRST WORLD WAR by ANDY VAIL A Thesis Submitted to The University of Birmingham For the degree of MASTER OF PHILOSOPHY School of History & Cultures College of Arts and Law The University of Birmingham 2019 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Abstract This thesis demonstrates that the First World War did not have a major long-term impact on the evangelical free churches of Birmingham. Whilst many members were killed in the conflict, and local church auxiliaries were disrupted, once the participants – civil and military – returned, the work and mission of the churches mostly continued as they had before the conflict, the exception being the Adult School movement, which had been in decline prior to the conflict. It reveals impacts on local church life, including new opportunities for women amongst the Baptist and Congregational churches where they began to serve as deacons. The advent of conscription forced church members to personally face the issue as to whether as Christians they could in conscience bear arms. The conflict also speeded ecumenical co-operation nationally, in areas such as recognition of chaplains, and locally, in organising local prayer meetings and commemorations.
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Journal of Religion & Society
ISSN 1522-5668 Journal of Religion & Society The Kripke Center Volume 12 (2010) A Metaphysical Rocket in Gotham The Rise of Christian Science in New York City, 1885-1910 Rolf Swensen, Queens College, City University of New York1 Abstract This article investigates First and Second Churches of Christ, Scientist, New York – the two largest branch (local) congregations of the new indigenous faith Christian Science in the eastern United States. These churches were led by the charismatic Augusta E. Stetson and the more self-effacing Laura Lathrop, who had lively healing practices, taught hundreds of students, and built impressive edifices on Central Park West. After describing the rise of the two competing churches and their leaders, this essay examines several hundred testimonies of healing and the occupations of 1,600 members. This is the first study to scrutinize the internal operations of Christian Science churches and their membership in any large city and as such gives us a hitherto unavailable window into the swift rise and growing pains of a new American religion. Introduction [1] Christian Science appeared on the American scene during the late nineteenth century. Its practice of physical healing by cadres of predominantly newly-empowered women captured 1 The writer is grateful to Judy Huenneke Alan Lester; Seth Kasten; Cathy Gluck; Thomas Bird; the Mary Baker Eddy Collection; the Huntington Library; the Milstein Division, New York Public Library; and the Burke Library, Union Theological Seminary. A fellowship from the Mary Baker Eddy Library for the Betterment of Humanity facilitated research. All sources from the Mary Baker Eddy Collection and The First Church of Christ, Scientist, Boston, are used courtesy of the Mary Baker Eddy Collection, One Norway Street, Boston, MA 02115.
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994 NEW ZEALAND GAZETTE No.44
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Guidelines for Recognition of Baptisms
First Church of Christ, Scientist Unitarian Universalist I (Mary Baker Eddy) - no baptism I Unitarians I Foursquare Gospel Church V United Church of Christ V General Assembly of Spiritualists I United Church of Canada V Hephzibah Faith Missionary Association I United Reformed V House of David Church I United Society of Believers I Iglesia ni Kristo (Phillippines) I Uniting Church in Australia V GUIDELINES FOR Independent Church of Filipino Christians I Universal Emancipation Church I RECOGNITION OF BAPTISMS Jehovah’s Witnesses (Watchtower Society) I Waldensian V Liberal Catholic Church V Worldwide Church of God (invalid before mid-1990’s) I Prepared by the CCCB Episcopal Commission for Doctrine Lutheran V Zion V Masons / Freemasons - no baptism I These Guidelines consist of 3 sections: Mennonite Churches ? I. A discussion of what is required for a valid baptism. APPENDIX: SOME MAGISTERIAL SOURCES TO BE CONSULTED Methodist V II. General principles for recognition of baptisms in other churches Metropolitan Community Church ? 1983 Code of Canon Law, n. 849-878. or ecclesial communities. Moonies (Reunification Church) I 1990 Code of Canons of the Eastern Churches, n. 672-691. III. A list of churches/ecclesial communities, indicating whether Moravian Church ? Pontifical Council for Promoting Christian Unity,Directory for the baptisms performed therein should be recognized as valid, National David Spiritual Temple of Christ Church Union I Application of Principles and Norms on Ecumenism, 1993, n. 92-101. invalid, or require further investigation. National Spiritualist Association I Catechism of the Catholic Church, n. 1213-1284. Also included is an appendix listing relevant magisterial sources on The New Church I the topic.
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Christadelphians Profile
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28 February New Zealand Gazette 571
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Sokolovskiy O. Historic and Spiritual Sources and Features Of
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Biomedicine, "Body-Writing," and Identity Management: the Case of Christian Science
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The Place of Small Denominations in the Religious Landscape of New Zealand
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