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HUMANISM Religious Practices
HUMANISM Religious Practices . Required Daily Observances . Required Weekly Observances . Required Occasional Observances/Holy Days Religious Items . Personal Religious Items . Congregate Religious Items . Searches Requirements for Membership . Requirements (Includes Rites of Conversion) . Total Membership Medical Prohibitions Dietary Standards Burial Rituals . Death . Autopsies . Mourning Practices Sacred Writings Organizational Structure . Headquarters Location . Contact Office/Person History Theology 1 Religious Practices Required Daily Observance No required daily observances. Required Weekly Observance No required weekly observances, but many Humanists find fulfillment in congregating with other Humanists on a weekly basis (especially those who characterize themselves as Religious Humanists) or other regular basis for social and intellectual engagement, discussions, book talks, lectures, and similar activities. Required Occasional Observances No required occasional observances, but some Humanists (especially those who characterize themselves as Religious Humanists) celebrate life-cycle events with baby naming, coming of age, and marriage ceremonies as well as memorial services. Even though there are no required observances, there are several days throughout the calendar year that many Humanists consider holidays. They include (but are not limited to) the following: February 12. Darwin Day: This marks the birthday of Charles Darwin, whose research and findings in the field of biology, particularly his theory of evolution by natural selection, represent a breakthrough in human knowledge that Humanists celebrate. First Thursday in May. National Day of Reason: This day acknowledges the importance of reason, as opposed to blind faith, as the best method for determining valid conclusions. June 21 - Summer Solstice. This day is also known as World Humanist Day and is a celebration of the longest day of the year. -
Sermon June 7 2020 Bruce Boce
“The American Creed & Liberal Religion” Olympic Unitarian Universalist Fellowship June 7, 2020 Rev. Bruce Bode, guest speaker Lighting the Chalice Where the mind is without fear and the head is held high; Where knowledge is free; Where the world has not been broken up into fragments by narrow domestic walls; Where words come out from the depth of truth; Where tireless striving stretches its arms towards perfection; Where the clear stream of reason has not lost its way into the dreary desert sand of dead habit; Where the mind is led forward by thee into ever-widening thought and action-- Into that heaven of freedom, my Father, let my country awake. (Prayer of Rabindranath Tagore, from Gitanjali, chapter 35) Readings About the middle of this past week as the social protests in our country and around the world rolled on and even gained momentum, I felt I needed to abandon the sermon theme I had prepared in order to engage the energy of this time. And what I see and feel happening, in broad outline, is an affirmation or re-affirmation of the “American dream,” the “American experiment,” or what Unitarian-Universalist theologian, the Rev. Forrest Church, calls “The American Creed,” which I will talk about in my sermon. This affirmation/re-affirmation is being led by some of those who have been the most shut out from the American dream through ongoing racial prejudice, America’s original sin, but who, nonetheless, still have seen the dream and are pointing the way to it – through anguished, angry, and yet, to me, ultimately, hopeful protests. -
Reconciling Universal Salvation and Freedom of Choice in Origen of Alexandria
Marquette University e-Publications@Marquette Dissertations, Theses, and Professional Dissertations (1934 -) Projects Reconciling Universal Salvation and Freedom of Choice in Origen of Alexandria Lee W. Sytsma Marquette University Follow this and additional works at: https://epublications.marquette.edu/dissertations_mu Part of the Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Sytsma, Lee W., "Reconciling Universal Salvation and Freedom of Choice in Origen of Alexandria" (2018). Dissertations (1934 -). 769. https://epublications.marquette.edu/dissertations_mu/769 RECONCILING UNIVERSAL SALVATION AND FREEDOM OF CHOICE IN ORIGEN OF ALEXANDRIA by Lee W. Sytsma, B.A., M.T.S. A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin May 2018 ABSTRACT RECONCILING UNIVERSAL SALVATION AND FREEDOM OF CHOICE IN ORIGEN OF ALEXANDRIA Lee W. Sytsma, B.A., M.T.S. Marquette University, 2018 Origen has traditionally been famous for his universalism, but many scholars now express doubt that Origen believed in a universal and permanent apocatastasis. This is because many scholars are convinced that Origen’s teaching on moral autonomy (or freedom of choice) is logically incompatible with the notion that God foreordains every soul’s future destiny. Those few scholars who do argue that Origen believed in both moral autonomy and universal salvation either do not know how to reconcile these two views in Origen’s theology, or their proposed “solutions” are not convincing. In this dissertation I make two preliminary arguments which allow the question of logical compatibility to come into focus. -
Frank Church, And/ Or United States Senate Select Committee to Study Governmental Operations with Respect to Intelligence Activities, And/Or U.S
This document is made available through the declassification efforts and research of John Greenewald, Jr., creator of: The Black Vault The Black Vault is the largest online Freedom of Information Act (FOIA) document clearinghouse in the world. The research efforts here are responsible for the declassification of hundreds of thousands of pages released by the U.S. Government & Military. Discover the Truth at: http://www.theblackvault.com NATIONAL SECURITY AGENCY CENTRAL SECURITY SERVICE FORT GEORGE G. MEADE, MARYLAND 20755-6000 FOIA Case: 84652B 11 July 2017 JOHN GREENEWALD Dear Mr. Greenewald: This is our final response to your Freedom of Information Act (FOIA) request of 7 June 2016 for Intellipedia pages on the Church Committee, and/ or Frank Church, and/ or United States Senate Select Committee to Study Governmental Operations with Respect to Intelligence Activities, and/or U.S. Senate Select Committee on Intelligence. A copy of your request is enclosed. In our initial response to you, dated 8 June 2016, we informed you that this request was assigned case number 84652 and that there are no assessable fees for this request. We provided you with two responsive documents on 12 August 2016 and informed you that we continued to work on your case. The final responsive documents are enclosed. This Agency is authorized by statute to protect certain information concerning its activities (in this case, internal URLs) as well as the names of its employees. Such information is exempt from disclosure pursuant to the third exemption of the FOIA, which provides for the withholding of information specifically protected from disclosure by statute. -
Issues with Christian Universalismv2
Main Issues with Christian Universalism Topical Resource and Research 05/12/2013 Fellowship Church, Knoxville, TN Quick Hits Christian Universalism differs from Traditional Universalism in that Traditional Universalism (TU) says that all religions are equal and that all people will be saved regardless of beliefs. Christian Universalism (Christian Universalism) says that all will be saved, but through Christ. All people will come to worship and adore Christ. This will happen during an almost “Purgatory” state where people will be held until they come to confess Christ. This keeps Christ center. This view can also be called “Ultimate Reconciliation.” Tentmaker.org is a website that many who hold this view reference and use to find “scholarly” articles (some articles are written by scholars and some are not) and sources. One of the tenents espoused by Tentmaker, et al, is that Scriptures have been mistranslated or that early traditions aren’t correctly viewed. Defending a traditional view against such presuppositions can be difficult. 1 Main Issues There are two main points that need to be addressed, as they are the ones that the majority of the questions will come from. 1) The Greek word aion. This Greek word is used for the word “eternal” and “forever” in the New Testament. One of the main claims that the proponents of Christian Universalism make is that the word, from which we get our word “eon,” is mistranslated and means “an age.” In this, there is a sliver of truth. Aion is used in different ways in the New Testament and is a word that has no real English equivalent. -
History of the College
History of the College A liberal arts education in colonial America was a privilege enjoyed by few individuals. The nine colleges that existed pri- or to the American Revolution did not mean to be popular institutions. But the Revolution altered this state of affairs, and as the floodgates opened to the rising democratic tide, numerous colleges and universities were chartered in the young republic. The westward movement, growing populations, increasing wealth, state loyalties, and denominational rivalries all played a part in the early expansion of American higher education. Perhaps as many as 100 colleges tried and failed before the Civil War. Allegheny, founded in 1815, is one of the hardy survivors that testifies daily to the pioneer determination and vision of higher education in America. Foundation and Early Years the contributions that Alden had collected in the East. Allegheny is situated in Meadville, Pennsylvania, which was founded in Despite such generous gifts, however, the first years were difficult 1788 in the French Creek Valley, astride the route traversed by George ones. Both students and funds remained in short supply, and in vain Washington on his journey to Fort LeBoeuf a generation earlier. When the trustees turned for support to the Legislature of Pennsylvania and the College was established, Meadville was still a raw frontier town of the Presbyterian Church, of which Alden was a minister. Over Alden’s about 400 settlers, of whom an unusually large number had come from vigorous protests in the name of a classical liberal arts curriculum, the Massachusetts and Connecticut. These pioneers had visions of great trustees even entertained a proposal to turn the College into a military things for their isolated village, but none required greater imagination academy in order to attract support. -
Christian Universalism in the Novels of Denise Giardina William Jolliff George Fox University, [email protected]
Digital Commons @ George Fox University Faculty Publications - Department of English Department of English 2016 The ideW Reach of Salvation: Christian Universalism in the Novels of Denise Giardina William Jolliff George Fox University, [email protected] Follow this and additional works at: http://digitalcommons.georgefox.edu/eng_fac Recommended Citation Jolliff, William, "The ideW Reach of Salvation: Christian Universalism in the Novels of Denise Giardina" (2016). Faculty Publications - Department of English. 28. http://digitalcommons.georgefox.edu/eng_fac/28 This Article is brought to you for free and open access by the Department of English at Digital Commons @ George Fox University. It has been accepted for inclusion in Faculty Publications - Department of English by an authorized administrator of Digital Commons @ George Fox University. For more information, please contact [email protected]. The Wide Reach of Salvation: Christian Universalism in the Novels of Denise Giardina William Jolliff It would be careless and reductive to refer to Denise Giardina as a regionalist; she is simply someone paying attention to her life. - W. Dale Brown Maybe Denise Giardina has written too well about Appalachia. Storming Heaven (1987) and The Unquiet Earth (1992), the two novels set in the West Virginia coalfields of the author's childhood, have received serious critical attention: but with few exceptions, her other novels have been ignored by academic commentators. Had Giardina written with such perfect and articulate craft about Dublin or London or New York, critics might be slower to think of her simply as a regionalist or even a writer of place. And I suspect she would have less trouble being heard when she says, as she has many times, "As much as I'm an Appalachian writer, I get called a political writer, but the label that is most appropriate for my writing is theological writing" (Douglass 34). -
Our History Tracing Our Congregation from 1729 to Today
Our History Tracing our Congregation from 1729 to Today ARLINGTON STREET CHURCH Unitarian Universalist Beginnings • Our community began as a group of Scots-Irish Calvinists gathered in a converted barn on Long Lane in Boston on November 15th, 1729. The inhospitable residents of Boston dubbed them derogatorily as “The Church of the Presbyterian Strangers,” and the name stuck. The building be- came known as the Long Lane Meeting House. • A real church was built on the site in 1744; in it, the Massachusetts State Convention met and ratified the Constitution of the United States on February 7th, 1788. When the street name was changed from Long Lane to Federal Street in honor of the event, the building became known as The Federal Street Church • In 1787, the congregation, wanting to be self- governing, voted to call Jeremy Belknap, a liberal Congregationalist, to lead them in adopting the congregational form of governance. Thus they left the required creed and rule of the Presbytery. • William Ellery Channing, often known as the Fa- ther of GatheredAmerican Unitarianism, served as Senior Minister at the Federal Street Church from 1803 to 1842. Under his leadership the congregation prospered. To accommodate the crowds that Channing drew, the thirdin meeting house, Lovede- and Service signed by the noted Charles Bulfinch, was built in 1809 on the Federal Street site. • In 1819 Channing delivered “The Baltimore Sermon,” which defined the new Unitarianfor the- Justice and Peace ology for the burgeoning Unitarian movement. Although Channing originally resisted formation of a new denomination, under the direction of his associate and later successor, Ezra Stiles Gan- nett, the move toward separation from the Con- gregationalists began. -
Columbian Congress of the Universalist Church for the World's
COLUMBIAN CONGRESS. Adopted. 1803. We believe that the Holy Scriptures of the Old and New Testaments contain a revelation of the character of God, and of the duty, interest and final destination of mankind. II. We believe that there is one God, whose nature is Love, revealed in one Lord fesus Christ, by one Holy Spirit of Grace, who will finally restore the whole family of mankind to holiness and happi- ness. III. We believe that holiness and true happiness are inseparably connected, and that believers ought to be careful to maintain order, and practice good works, for these things are good and profitable unto men. en < S — u O i THE Columbian Congress OF THE Tftniversalist Cburcb PAPERS AND ADDRESSES AT THE CONGRESS HELD AS A SECTION OF THE World's Congress auxiliary OF THE Columbian Exposition 1893 s> V G° z BOSTON AND CHICAGO sV^WASv ^ universalist publishing house ^S^i^-ij 1894 Copyright By Universalist Publishing House, A. D. 1893. PAPERS AND CONTRIBUTORS. PAGE. i. Universalism a System. i Rev. Stephen Crane, D. D.. Sycamore, 111. 2. Punishment Disciplinary. 14 Rev. Elmer H. Capen, D. D., President Tufts College. 3. Divine Omnipotence and Free Agency. 26 Rev. Charles E. Nash.'D. D., Brooklyn, N. Y. 4. Universal Holiness and Happiness. 51 Rev. J. Coleman Adams, D. D., Brooklyn. N. Y. 5. Harmony of the Divine Attributes. 67 Rev. Edgar Leavitt, Santa Cruz, Cal. 6. The Intrinsic Worth of Man. 88 Rev. Everett L. Rexford, D. D., Boston, Mass. 7. Universalism the Doctrine of the Bible. 100 Rev. -
Devotion and Polemic in Eighteenth-Century England: William Mason and the Literature of Lay Evangelical Anglicanism
Devotion and Polemic in Eighteenth-Century England: William Mason and the Literature of Lay Evangelical Anglicanism Simon Lewis abstract William Mason (1719–1791), an Anglican evangelical lay- man of Bermondsey, London, published extensively on theological issues to educate the Anglican laity in the Church of England’s Reformed tradi- tion. Despite the popularity of his writings, Mason has been neglected by scholars. By providing the first large-scale examination of Mason’s works, Simon Lewis shows that eighteenth-century Calvinist evangelicalism bene- fited from an active and vocal laity, whose evangelistic strategies were not limited to preaching; provides a model for how scholars can integrate piety and polemic in their explorations of religious print culture; and enhances our understanding of the laity’s engagement in theological controversies. Keywords: devotion; polemic; Anglicanism; Methodism; Calvinism Only relatively recently has scholarship of evangelicalism in eighteenth-century England benefited from fresh attention to the laity. In Heart Reli- gion in the British Enlightenment (2008), Phyllis Mack considers the ways in which female Methodist leaders—particularly Mary Bosanquet Fletcher—discerned spiri- tual authority and direction from their dreams.1 Antje Matthews similarly empha- sizes lay experience by exploring the evangelical painter John Russell, who recorded his feelings and anxieties.2 While these studies of lay spirituality have certainly enhanced our understanding of eighteenth-century evangelicalism, their empha- sis on religious experience has meant that the importance of polemic has often been neglected. The question of whether devotional piety took priority over religious 1. Phyllis Mack, Heart Religion in the British Enlightenment: Gender and Emotion in Early Methodism (Cambridge, 2008). -
American Liberal Pacifists and the Memory of Abolitionism, 1914-1933 Joseph Kip Kosek
American Liberal Pacifists and the Memory of Abolitionism, 1914-1933 Joseph Kip Kosek Americans’ memory of their Civil War has always been more than idle reminiscence. David Blight’s Race and Reunion: The Civil War in American Memory is the best new work to examine the way that the nation actively reimagined the past in order to explain and justify the present. Interdisciplinary in its methods, ecumenical in its sources, and nuanced in its interpretations, Race and Reunion explains how the recollection of the Civil War became a case of race versus reunion in the half-century after Gettysburg. On one hand, Frederick Douglass and his allies promoted an “emancipationist” vision that drew attention to the role of slavery in the conflict and that highlighted the continuing problem of racial inequality. Opposed to this stance was the “reconciliationist” ideal, which located the meaning of the war in notions of abstract heroism and devotion by North and South alike, divorced from any particular allegiance. On this ground the former combatants could meet undisturbed by the problems of politics and ideological difference. This latter view became the dominant memory, and, involving as it did a kind of forgetting, laid the groundwork for decades of racial violence and segregation, Blight argues. Thus did memory frame the possibilities of politics and moral action. The first photograph in Race and Reunion illustrates this victory of reunion, showing Woodrow Wilson at Gettysburg in 1913. Wilson, surrounded by white veterans from North and South, with Union and Confederate flags flying, is making a speech in which he praises the heroism of the combatants in the Civil War while declaring their “quarrel forgotten.” The last photograph in Blight’s book, though, invokes a different story about Civil War memory. -
John Haynes Holmes
UU Saints: John Haynes Holmes Delivered to the First Unitarian Church of Wilmington Delaware February 15, 2014 By Rev. Dr. Joshua Snyder There are few people who were as loved and hated in their life time as was Rev. John Haynes Holmes. Of course the main reason for that was that once John Haynes Holmes believed something, he never let it go. He was never one for half measures. It defined his life, his ministry and his legacy within Unitarian Universalism. John Haynes Holmes was born on November 29, 1879 in Philadelphia. He attended Harvard University and then Harvard Divinity School. He began his first ministry in Dorchester Massachusetts in 1904. However he was there only three years before moving on to the church where he would be most associated with: the Church of the Messiah in Manhattan. Later at his insistence the church would be renamed the Community Church of New York which is how it is known today. He came initially as the junior minister in 1907 and then became the senior minister in 1918. John Haynes Holmes served as senior minister of the Community Church of New York for 31 years before 1 being named minister emeritus in 1949. In total, Holmes served the same congregation in the middle of New York City for 42 years. Holmes was definitely a man of his time and of his city. He regularly contributed to the New Yorker, the Nation, and other national magazines with numerous articles and essays. He was the editor of Unity, a Unitarian magazine and had a regular column in the journal Unitarian Advance.