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Protestantism after reformation
Protestantism after reformation
Protestantism after reformation
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Sep 30 Now we want to look at some of the Evangelist in early America. We start with, Charles Finney. Charles Finney (1792-1875) Born in Warren, Connecticut in 1792, Finney, the youngest of fifteen children. The son of farmers who moved to the upstate frontier of New York. Finney never attended college. His leadership abilities, musical skill, six-foot three-inch stature, and piercing eyes gained him recognition in his community. He and his family attended the Baptist church in Henderson, where the preacher led emotional, revival-style meetings. Both the Baptists and Methodists were known for their fervor through the early nineteenth century. Finney, "read the law", studying as an apprentice, and became a lawyer. The 29-year-old lawyer …show more content…
Charles Grandison Finney had decided he must settle the question of his soul's salvation. So on October 10, 1821, he headed out into the woods, near his Adams, New York, home to find God. "I will give my heart to God, or I never will come down from there," he said. After several hours, he returned to his office. Finney experienced "a mighty baptism of the Holy Ghost which he explained as, "which "like a wave of electricity going through and through me...seemed to come in waves of liquid love." The next morning, he informed his first client of the day, "I have a retainer from the Lord Jesus Christ to plead his cause and I cannot plead yours." In 1821, Finney started studies at age 29 under George Washington Gale, to become a licensed minister in the Presbyterian Church.
He had many misgivings about the fundamental doctrines taught in that denomination. He moved to New York City in 1832, where he was minister of the Chatham Street Chapel and introduced some of the revivalist fervor of upstate to his urban congregations. He later founded and preached at the Broadway …show more content…
Tabernacle. Refusing to attend Princeton Seminary (or any seminary, for that matter), Finney began conducting revivals in upstate New York. Finney developed what came to be known as "New Measures." He allowed women to pray in mixed public meetings. He adopted the Methodists' "anxious bench": he put a pew at the front of the church, where those who felt a special urgency about their salvation could sit. He prayed in colloquial, and common language. Most of these New Measures were actually many decades old, but Finney popularized them and was attacked for doing so. The high point of Finney's evangelistic career was reached at Rochester, New York, where he preached 98 sermons between September 10, 1830, and March 6, 1831.
Shopkeepers closed their businesses, posting notices urging people to attend Finney's meetings. Reportedly, the population of the town increased by two-thirds during the revival, and crime dropped by two-thirds over the same period. From Rochester, he began an almost continuous revival in New York City as minister of the Second Free Presbyterian Church. In 1834, he moved into the huge Broadway Tabernacle his followers had built for him. He stayed there for only a year, leaving to pastor Oberlin Congregation Church and teach theology at Oberlin College. In 1851, he was appointed president, which gave him a new forum to advocate social reforms he championed, especially abolition of slavery. In 1966 while serving as chairman of the Ohio Board of Evangelism, I went to Ashland, Ohio to meet with Carl Richardson who was one of the board members. We were working on a book called “Let's Have Revival”. While there Carl took me to Oberlin College, where the late Charles Finney served as President. I felt was a privilege just to stand in the chapel where he preached many of his great
sermons Finney is called the "father of modern revivalism", some historians state that, he paved the way for later mass-evangelists like Dwight L. Moody, Billy Sunday, and Billy Graham.
I find John Winthrop and Jonathan Edwards to be the most fascinating writers I have ever read. For one, they are the "apostles" of our time. Second, their comparisons to the apostles of Christ are too close to ignore.
While comparing her time, theology and spiritual practice we realize she lived during the time of immense change, similarly we are living on the edge of a challenged modernity. Her spiritual direction allows us to recognize and develop further abilities in our pastoral ministries of caring for one another as participants within the corporate communities as well as within the mission fields.
His professional life began with the ministry. In 1915, the mission board of his denomination sent him to Detroit as pastor where he served for thirteen years. The congregation numbered sixty-five when he arrived and grew to nearly seven hundred when he left. His witness of working class life in his ministry with American automobile industry laborers in Detroit gave him a critical view of capitalism and made him an advocator of socialism concerning social and economic reality.
Religion and government in England had always gone hand in hand, and if one group’s ideas did not coincide with England’s laws controlling the practice of religion they would be denied. The unification of church and state within European countries led to many wars, resulting in massive debt. As England declared themselves a Catholic country, Protestants who did not hold the same beliefs needed a new homeland where they could be free to worship in their own way. This new homeland was America, and it allowed Protestants, now calling themselves Puritans, to practice Christianity without government interference. While original settlers came to America to create a Christian homeland where they could practice their faith how they wanted, America quickly became a homeland for religious freedom through a mixing pot of differing religions, cultures, and ethnicities, enough open land for them to exist together, and the key idea of the separation of Church and State.
In 1821, he had his first vision, after he had run away. He had hid in the woods and he was determined to return after a Spirit told him to go back and be a preacher.... ... middle of paper ... ...
At an early age, he professed his belief in Christ at Flint Hill Missionary Baptist Church in Etta, MS. He attended the Liberty Hill Grammar and High School in Etta, MS. After working for the
Dr. Gregory Boyd is a professor of theology at Bethel College. He attended such universities as the University of Minnesota, Yale Divinity School, and Princeton Theological Seminary. As well as being a professor he is a preaching pastor at Woodland Hills Church in St. Paul, Minnesota, and has authored three books and several articles. This particular book is a dialogue between he and his father, Edward Boyd. Edward lives in Florida and worked for 35 years in sales management. He has six kids, 15 grandchildren, and nine great-grandchildren.
While at Wheaton, Henry was licensed to preach by the Babylon Baptist Church on Long Island. In 1940, he was called as student pastor of the Humbolt Park Baptist Church in Chicago and was ordained to the ministry there in 1941. Henry also released several small volumes on religious thought and theology during this time. These volumes revealed Henry’s mission of critical reading of contemporary theology and his call for a vigorous conservative offensive.
In 1946, he founded a construction company and by the age of 35, was a millionaire. In about the 1950’s he started devoting over eight hours a day to reading the Bible. In 1959, he and two other men founded the Family Radio Station where he began preaching on the air. This network grew to over 140 stations across the world, reaching A...
had studied to become a minister before he left Harvard. He was a business man
Martin Luther King Jr., an American Baptist minister and leader in the African-American Civil Rights Movement, spoke out to eight clergymen about why not standing with him during this time of discrimination is ultimately an unwise choice if they want to consider themselves “men of God.” Likewise, Jonathan Edwards, one of the most powerful and persuasive Puritan preachers, spoke out to everyone in the countless communities he visited to convince them that it is vital to recommit their life to God. Both MLK and Edwards pieces are effective. An effective piece is a piece that keeps a single focus and successfully convinced an audience to adopt the author's point of view. MLK and Edwards share a sophisticated use of the same techniques to persuade
At age 14, he and his brother moved to a different school located in Maidstone, England, because his uncle was a teacher. While there, some older boys got wind that he was Congregationalist; they thought it weird that a Congregationalist would come to a Baptist school. No one had ever converted to Baptist before. This was the first time he was introduced to the Baptist
When he grew older, he struggled to get into Bates College in Maine. In 1920, he completed his B.A. and decided to attend the University of Chicago. 5 years later, he graduated school with an M.A. and a Ph.D. in the School of Religion in 1935. All through his school years, he also taught as a teacher at Morehouse College, and at a school in South Carolina. However, Morehouse was what impacted him the most. Reason
James Finley was having a faith crisis, he was a Presbyterian and the opportunity to change religion troubled him. James Finley attended a revival meeting at Cane Ridge, he did not know what he was getting into, and he said “I’m not going to fall down. There’s not going to be any falling.” The revival had been going on for two days in the woods with more than 20 thousand people, most of them crying, singing, asking for forgiveness, and preaching. James Finley had an experience with God, he asks for mercy and for his salvation for all his disobedience to God. After his encounter with God at the revival, James Finley became a Methodist preacher. The revivals became so popular and the Americans seeking of a true message created many denominations. Religion became a competition. But they were not bringing the gospel message, “the Methodism’s circuit riders became a focal point to peoples’ lives.” They will bring with them books, Sunday Schools, infrastructure etc. They provided moral stability to the ordinary
Seymour was born to slaves in Louisiana and baptized in the Roman Catholic Church but attended New Providence Baptist Church. Louisiana had high incidents of racial violence that affected Seymour’s emphasis on racial equality. He traveled to northern cities like St. Louis and Indianapolis and became a born-again Christian in Indianapolis.