Contributors/New Class Saints: Albie Hazen, Ken Thom, John-Bob Horowitz, Margot Critchfield
George Fox (1624-1691) — Founder of the Society of Friends or Quakers (from trembling with religious enthusiasm). Invited all (male and female) to speak as they were moved by the spirit. No churches, priests, sacraments.
Fox, George. 1624-1691. English religious leader. Founder of the Society of Friends (or Quakers). Began preaching in his home neighborhood (1647-48), calling his society the "Friends of Truth"; preached the superiority of God-given inspiration (or inward light) over scriptural authority or creeds; made missionary journeys to Scotland (1657), Ireland (1669), North America and West Indies (1671-72), Holland (1677, 1684); frequently persecuted and imprisoned. His Journal, revised by a committee directed by William Penn, appeared in 1694; also wrote A Collection of ... Epistles (pub. 1698) and Gospel-Truth Demonstrated (pub. 1706)
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Griffith Jones (1683-1761) - presided over a series of local revivals in Wales, beginning in the second decade of the eighteenth century. An Anglican priest, he used the Welsh Bible and created a series of "circulating schools" to provide support and instruction for new converts. By 1761, there would be 3,000 such school in Wales.
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Northampton, Massachusetts — home of pastor Jonathan Edwards whose sermons on sin and forgiveness started the Great Awakening in 1734.
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George Whitefield — Protégé of John and Charles Wesley. Itinerant Anglican preacher in England and America who used his acting background to enhance his preaching. He preached in Jonathan Edwards church and then throughout New England inspiring many to participate in the Great Awakening.
Whitefield, George 1714-1770. English evangelist. Succeeded Wesleys as leader of Methodists in Oxford; ordained in Church of England (deacon 1736, priest 1739); followed Wesleys on missionary journey to Georgia (1738), appointed minister at Savannah. Returning to England to raise funds, began open-air preaching at Bristol (1739), winning audiences of all classes by oratorical and histrionic gifts; returned to Georgia (1739); made evangelical tour through Virginia, Pennsylvania, New York, to Boston (1740); parted with Wesley over predestination, became leader of rigid Calvinists (1741); soon reconciled personally with Wesley; presented by his supporters with Moorfields Tabernacle in London (1741). Toured America (1744-48); made evangelizing tours of Great Britain, Ireland, and America; compiled hymnbook (1753); returned to America for seventh time (1769). Credited with inspiring foundation of some 50 colleges and universities in U.S.
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Pietism — Late 17th and 18th century European (mainly German) movement within Protestantism to supplement emphasis on institutions and dogma by concentrating on practice piety or a life of religious commitment based on inner experience.
Pietism -originally, a German Lutheran reform movement of the 17th and 18th centuries. The movement emphasized individual conversion, "living faith," and the fruits of faith in daily life. The name Pietism is derived from the collegia pietatis (informal devotional meetings) organized by Philipp Jakob Spener while he was a pastor in Frankfurt. First held in Spener's home on Sunday afternoons, these meetings soon became popular across Germany. Participants did not separate from the established church and its worship but tried to change the church from within. They held prayer meetings, studied the Bible individually and in small groups, and led a disciplined Christian life. Claiming that faith is not the acceptance of correct theological propositions but trust in Christ, they insisted that pastors should have such faith in addition to their theological learning. Convinced that the world could be won for Christ through the conversion and Christian training of individuals, Pietists stressed the importance of education.
August Hermann Francke (1663-1727), whom Spener recruited, was a brilliant organizer and teacher who made the newly founded University of Halle the intellectual center of Pietism. The university and other institutions organized by Francke in Halle sent out lay and clerical leaders to influence the ruling class of Protestant Germany and the younger generation of pastors. They also prepared missionaries for service around the world. Many of the Lutheran pastors in colonial America were Pietists educated at Halle, and so were most of the early Protestant missionaries in Africa and Asia. One of the most renowned students at Halle was Nikolaus Ludwig Graf von Zinzendorf, who eventually became bishop of the Renewed Church of the Unity of the Brethren (Mor avian Church).
Pietism was influenced by English Puritanism (q.v.) through German translations of the works of Richard Baxter, Lewis Bayly (1565?-1631), and John Bunyan, and in turn it affected religious development in England and America, especially through its influence on John and Charles Wesley and Methodism (q.v.) . In the Scandinavian countries, Pietism, with the support of the nobility and the monarchy, revitalized the church. Eclipsed for a time by the Enlightenment, Pietism reappeared in the 19th century and became important in the Christian church. Modern Pietists place emphasis on an ecumenical spirit, the "kingdom of God" and its realization in history, ethics, and personal Christian experience. G.W.F.
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What happens when you look at your alarm clock and realize you've missed chapel...
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John Wesley (1703-1791) — Anglican priest and founder of Methodism, combined religious zeal of the Moravians with social activism.
Wesley, John \'wes-le,'wez-\ . 1703-1791. English religious leader. Ordained priest (1728); became leader of his brother Charles' s Methodist society at Oxford (1729-34). Accompanied Governor Oglethorpe to Georgia as missionary among colonists and Indians (1735-37); on voyage, met and was influenced by German Moravian colonists; compiled Collection of Psalms and Hymns (1737); in London met Peter Boehler, by whom he was considerably influenced (1738). Prompted by experience at a prayer meeting in Aldersgate Street, London (1738), accepted principle of justification by faith and abandoned ecclesiastical and High Church views; encouraged by George Whitefield, preached to crowds in open air (1739); bought deserted gun foundry near London for preaching (1739); gained following of societies in London, Bristol, etc.; organized class meetings under lay leadership, with membership signaled by tickets; published Rules (1743) governing societies and encouraged expulsion of insincere and undesirable members; held first conference of Methodists (1744); preached rejection of doctrine of election and caused temporary breach with Whitefield (1741) and later secession of Welsh Calvinistic Methodists (1743); journeyed on horseback organizing societies through England (1742), Ireland on 42 trips (from 1747), Scotland on 22 trips (from 1751);appointed Francis Asbury ( q.v. ) general superintendent in America (1772); founded (1778) Methodist Magazine. Prepared declaration (1784) providing regulation of Methodist chapels and preachers; ordained preachers for colonies and presbyters to administer sacraments (1784). Author of educational treatises, translations from Greek, Latin, and Hebrew, histories of Rome and England, an ecclesiastical history, biblical commentaries; compiled an English dictionary; with his brother published 23 collections of hymns; recorded his itineraries and spiritual life in his Journal (1735-90). His brother Charles (1707-1788) gathered together at Oxford (1729) a group of fellow students, including his brother John, James Hervey, and George Whitefield, who shared religious zeal for regularity of living and strict observance of weekly sacrament; group called derisively "methodists" and later the Holy Club; resigned leadership to John; accompanied his brother to Georgia as secretary to Governor Oglethorpe (1735) but returned in failing health (1736); experienced evangelical conversion (1738); active itinerant Methodist preacher (1739-56); opposed separation from Anglican church (1755) and disagreed with his brother John' s advocacy of doctrine of perfection (1762) and his ordination of presbyters (1784). Author of several thousand hymns, comprising most of those published jointly with John, including "Love Divine, All Loves Excelling," "Hark, the Herald Angels Sing," "Christ the Lord is ris' n Today," "Soldiers of Christ, Arise," "Jesu, Lover of my Soul."
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Second Great Awakening — Toward the end of the 18th century sudden earnestness in worship, resulted in founding of several societies to make the Gospel known, most important were American Bible Society (1816) and American Board of Commissioners for Foreign Missions both of which sponsored great missionary activity.
The Second Great Awakening; The awakening was interrupted in the 1770’s by the American Revolution. In the early nineteenth century, a new round of the Awakening began. A series of revivals that are collectively known as the Second Great Awakening began in the first decade of the century and continued until the civil war. This Second Great Awakening was similar to the first, but different in three important ways. The First Awakening was largely an urban phenomena; the second included urban revivals, but also a continuing round of revivals on the frontier. Presbyterian Barton Stone (1772-1844) led, for example, an important early frontier revival at Cane Ridge, Kentucky in 1801.
The Second Great Awakening was also marked by the introduction of what were referred to collectively as "new measures" professional techniques used to stir up revival such as advanced publicity and the designation of a special "anxious bench" near the pulpit for those worried about salvation. Evangelist Charles Grandison Finney (1792-1875) introduced many of these new techniques, but they were imitated by many others. Some, who did not approve, contrasted Finney’s approach as a stirring up of revival, rather than a praying down. (Bob P. lecture 3/5/99)
Finally, Finney and other leaders of the Second Great Awakening took a step that was not typical of the earlier Awakening. They enlisted many of the new converts into benevolent societies dedicated to such efforts as the abolition of slavery or the curtailing of alcohol consumption.
What happens after you look at the alarm clock and realize you've missed CH2 as well....
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Anthony Ashley Cooper (7th Earl of Shaftesbury) (1802-1885) — Member of Parliament and social reformer who worked to improve conditions of the working classes.
Cooper, Anthony Ashley. 7th Earl of Shaftesbury \'shaf(t)s-.ber-e, -b(e-)re\ . 1621-1683. English politician. Inherited large estates; M.P. in Short Parliament (1640); deserted Royalist cause for Parliamentary side (1644); member of Barebones Parliament (1653); appointed by Cromwell to Council of State (1653-54); M.P. (1654-60); one of 12 commissioners sent by House of Commons to invite Charles II to return (1660); privy councillor (1660); created Baron Ashley (1661), earl of Shaftesbury (1672). Chancellor of exchequer (1661-72); member of "Cabinet Council" and (1667) of the Cabal led by Buckingham; lord chancellor (1672-73), dismissed by Charles for supporting anti-Catholic Test Act; supported Declaration of Indulgence (1672); promoted third Dutch War (1672-74). Became leader of Whig or "Country party" opposition; imprisoned (1677-78) in Tower for opposition to prorogation of Parliament; seized opportunity offered by panic caused by Titus Oates' s false revelations of a Popish Plot to consolidate power (1678-80); encouraged anti-Catholic terror, brought about judicial murder of personal enemy William Howard, Lord Stafford; president of Privy Council (1679); secured passage of Habeas Corpus Act (1679); attempted to exclude James from succession in favor of his own puppet,Charles' s illegitimate son the Duke of Monmouth; indicted James as recusant (1680); appeared at Oxford Parliament (1681) with armed following; sent to Tower for high treason (1681) but acquitted by grand jury; fled to Holland (1682), where he died. His role in succession dispute savagely satirized by John Dryden in Absalom and Achitophel (1681). As president of Council of Trade and Foreign Plantations (1672-74) drew up Fundamental Constitutions of Carolina province in America, aided by his protegeJohn Locke. His grandson Anthony Ashley Cooper (1671-1713), 3rd Earl of Shaftesbury, was tutored by Locke; M.P. (1695-99); succeeded to earldom (1699); prominent and independent member of House of Lords (1699-1702). Wrote numerous philosophical essays influenced by Cambridge Platonists and published as Characteristicks of Men, Manners, Opinions, Times (1711), which became chief source of English Deism and influenced Pope, Coleridge, Kant, etc. Anthony Ashley Cooper (1801-1885), 7th Earl of Shaftesbury, was a politician and reformer; known as Lord Ashley (1811-51); M.P. (1826-51); supported Catholic emancipation, repeal of Corn Laws; succeeded Michael Sadler as parliamentary leader of factory reform movement (1833); secured passage of Mines Act (1842), TenHour, or Lord Ashley' s, Act (1847), factory reform bill (1850). As chairman of lunacy commission (1834-85) secured passage of Lunacy Act (1845). Succeeded to earldom (1851). Member of General Board of Health (1848-54); president of Ragged Schools Union (1843-83); assisted Florence Nightingale in army welfare work.
"They say that third earl of Shaftsbury was a mean mother... Shut yo mouth! ... Just talkin' about Shaftsbury! ... We can dig it!"
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Theodore Weld — A disciple of Charles Finney and the Second Great Awakening, leading preacher and organizer, lead abolitionist movements, married Angelina Grimke.
Weld, Theodore Dwight. 1803-1895. American reformer, b. Hampton, Conn. Persuaded Arthur and Lewis Tappan to support Lane Theological Seminary (1832); organized antislavery debates at Lane (1834); dismissed, led much of Lane student body to Oberlin Coll. (1834); organizer for American and Foreign Anti-Slavery Society; m. (1838) Angelina Grimke( q.v. ). Author of The Bible Against Slavery (1837), Slavery As It Is (1839), etc.
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The American Colonization Society
The American Colonization Society — Founded to buy slaves, free them and return them to Africa, founding of Liberia was largely from their work.
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Catherine Beecher — Founder of Hartford Female Seminary, advocate of women’s education, opposed the Grimkes and others for not accepting their God-ordained role as subordinate to men.
Catherine Beecher, founder of Hartford Female Seminary and advocate for women’s education. Beecher opposed the Grimkes and other female public speakers for no accepting their God ordained role as subordinate to men. (Stephen lecture 3/31/99)
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Letters on the Equality of the Sexes and the Condition of Women
Letters on the Equality of the Sexes and the Condition of Women — Letters written in 1837 by Sarah Grimke to Mary S. Parker, President of Boston Female Anti-Slavery Society and published in several New England journals.
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Albrecht Ritschl (1822-1889) — Protestant theologian who In response to Scheiermacher’s subjectivity, offered God’s self-revelation in the Gospel as an objective anchor for theology. In response to orthodox, dogmatic approaches to theology–approaches which mistakenly seek after metaphysical knowledge of God–Ritschl proposed to learn of God only as God has engaged humanity in history.
Ritschl, Albrecht \'rich-el\ . 1822-1889. German theologian. Professor at Bonn (1846-64) and Goettingen (1864-89). Founded Ritschlian school, emphasizing the ethical-social content of theology and holding that Christian theology should rest mainly on an appreciation of the inner life of Christ. Chief works Die Entstehung der altkatholischen Kirche (1850) and Die christliche Lehre von der Rechtfertigung und Versoehnung (1870-74).
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Speeches on Religion — Speeches by Friedrich Schleiermacher directed to Germany’s young cultured elite that religion is not a theoretical science and not merely a helpmeet to ethics, deals not with our knowledge of or actions in the world but our feeling toward the world.
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Confessions of an Inquiring Spirit
Confessions of an Inquiring Spirit — Written by Coleridge, emphasizes we need to listen to Scripture, not speak about Scripture, and Scripture will prove its own authority. Scripture proves itself as God’s Word because it speaks to our experience.
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The Oxford Movement — Started by group of students and professors from Oxford University, move in Church of England back toward Catholic emphases, such as Apostolic succession, spiritual exercises like fasting, Marian doctrines, and an understanding of the mass as a commemorative sacrifice
Oxford Movement - known also as Tractarianism, religious revival emphasizing the catholic, that is, apostolic and universal, origins of the Church of England. Adherents of the movement held that the apostolic succession-that is, the valid transmission of apostolic authority to administer sacraments-was not broken by the English Reformation and that the Church of England constitutes a branch of the holy catholic church, of which the Roman Catholic and the Greek Orthodox churches also are branches. The chief leaders of the movement were the British theologians John Keble, Cardinal John Henry Newman, and Edward Bouverie Pusey, all connected with the University of Oxford.
Beginnings.
Keble initiated the movement with a sermon, "On the National Apostasy," at Oxford on July 14, 1833. Citing a recent statute abolishing ten bishoprics in Ireland, Keble warned the Church of England against the threat of domination by secular authorities and accused contemporary churchmen of national apostasy in abandoning the principles of 16th- and 17th-century Anglican theologians.
Later that month a group of religious leaders who agreed with Keble's thesis met and pledged their support of the principles embodied in the Book of Common Prayer and of the doctrine of apostolic succession.
The Tracts.
Beginning in September 1833, Keble and several of his associates, chief among them Newman, Richard Hurrell Froude (1803-36), and Isaac Williams (1802-65), elaborated their religious views in a series of 90 pamphlets entitled Tracts for the Times, from which the term Tractarianism is derived. Newman also contributed greatly to the movement through persuasive weekly sermons delivered over a period of eight years. The movement received additional impetus through the adherence in 1834 of Pusey, whose prestige was so great that its members became known popularly as Puseyites.
The Tractarians held that the Church of England, as part of the catholic church created by divine authority, was more than a merely human institution. They claimed further that Anglican bishops were the rightful successors of the apostles according to canon law. The Tractarians considered that the Church of England represented the via media (Lat., "middle way") between Roman Catholicism and Protestantism, both of which they regarded as abhorrent, and held that the church could be saved only through a return to its catholic origins.
Opposition to the Oxford movement became intense after the publication in 1838-39 of the Literary Remains of Richard Hurrell Froude, edited by Newman and Keble. This work alarmed and antagonized many Anglican bishops because of its sympathetic attitude toward Roman Catholicism and its attacks on the leaders of the Reformation. Thenceforth the bishops opposed the Oxford movement with increasing vigor.
Tract 90, issued by Newman in February 1841, brought the conflict with the authorities of the church to a climax. In the tract Newman attempted to prove that the Anglican Thirty-nine Articles of Religion were not inconsistent with the dogma of the Roman Catholic church. The leaders of the Church of England condemned the tract formally on March 15, and, on the insistence of the bishop of Oxford, publication of the Tracts for the Times was discontinued.
Consequences.
Several hundred clergymen thereupon left the Church of England and became members of the Roman Catholic church, joined, in 1845, by Newman himself.
The supporters of the Oxford movement who remained within the Church of England were known thereafter as Anglo-Catholics. After 1860 emphasis shifted from questions of doctrine to those of ceremony, giving rise to the movement known as ritualism, which sometimes is confused with the Oxford movement.
Tractarianism made important contributions to the Church of England. It restored the dignity of the church and its ministers, revived interest in theology and church history, strengthened appreciation of catholic liturgy, and inspired new artistic achievements in ecclesiastical music and architecture. It led also to the organization of religious sisterhoods and stimulated a fresh awareness of the social responsibility of Christians, as evidenced, for example, by the establishment of Anglican missions in city slums.
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Aggiornamento — One of the goals of Pope John XXIII for Vatican II to reform the Catholic Church and make it up-to-date.
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Gaudium et Spes — Pastoral Constitution of the Church in the Modern World. A decree promulgated by Vatican II expressing Church’s solidarity with the world and its intent to enter into dialogue with the world from a Gospel perspective.
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The 1910 Edinburgh Missionary Conference
The 1910 Edinburgh Missionary Conference — Gathering of missionaries from around the world to seek ways to work cooperatively. The beginning of the ecumenical movement.
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The Church of South India — Merger of Anglican, Methodist, Presbyterian and Congregational churches into one Church of Christ in India.
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Matteo Ricci — An Italian Jesuit missionary who penetrated China in the late 1500’s converting more than 2000 Chinese to Christianity. Forty years later the number had grown to about 150,000
Ricci, Matteo \'ret-che\ . Known in China as Li Ma-tou \'le-'mae-'to\ . 1552-1610. Italian missionary. Joined Jesuit order (1571); missionary to India (1578); settled in China (1583); permitted to found mission at Peking (1601); as a favorite of the emperor, succeeded in introducing Christianity into Chinese cities. Author of a work on Chinese geography and history and of several works in Chinese, as On the Nature of God, now a Chinese classic.
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China Christian Council — After the Cultural Revolution, an organization of the state which promoted self-governing, self-funding and self-propagating for the churches.
Kristallnacht (Nov. 9/10, 1938)
Kristallnacht - A night of massive, government sanctioned anti-Jewish rioting in Germany during which many store and home windows (crystal or glass) were broken out.
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Barmen Confession — A document signed in 1934 by the "Confessing Church" of Germany that rejected false doctrines counter based on Hitler’s policy that were counter to the Word of God.
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William Newton Clarke (1841-1912) - An American Baptist clergyman and a seminary professor at Colgate Seminary in Rochester, New York. His most influential work was his Outline of Christian Theology (1898). In it he decided the great judgment on the last day was not literally true, because the idea would frighten people, rather than encourage them to live moral lives
William Newton Clarke–(1841-1912) Modern theologian, American Baptist clergyman, seminary professor at Colgate Seminary, Rochester New York most influential work Outline of Christian Theology (1898) In it he decided that the great judgment on the last day was not literally true because the idea would frighten people, rather than encourage them to live moral lives. There was no Satan in his theology and no everlasting punishment because they were incompatible with forgiveness; punishment for evil lasted only as long as necessary in order to bring repentance. There was no physical resurrection, because science did not believe in it, but there was immortality of the spirit. Science would tell humans when the world would come to an end. Clarke was a tremendously popular author. for many he was a positive example of a Christian who had removed that which was unscientific and illogical in the Christian faith. (lecture Bob P. 4/14/99)
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Bible Colleges — Institutes to train lower-income, less educated Americans to be ministers. Founded by Fundamentalists responding to the increasing costs of theological education in Modernist universities.
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Barth’s Commentary on Romans (Der Römerbrief)
Barth’s Commentary on Romans (Der Römerbrief) — A confirmation of Luther’s claim that Paul’s doctrine in Romans was an absolute rejection of human effort as a means of procuring salvation. Started new school of neo-orthodox theology.
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Neo-Orthodoxy — Crisis Theology, a new theology started by Karl Barth of a God who is never ours but stands over against us, whose presence brings not ease and inspiration but crisis.
Karl Barth/Neo-Orthodoxy - Reformed pastor, 20th century protestant "crisis" theologian, and early critic of Modern theology. Wrote "Commentary on Romans" in which he insists on insurmountable gap between God and us, bridgeable only by God's initiative, and Church Dogmatics, in which he declared that the Word of God provides not only the answers, but the questions too. For example, without the word, we know neither grace nor our sin.
Barth, in effect, "reversed" the modernists theological approach. Where modernists began with understanding of modern science and culture and "adapted" their exposition of Christianity to make it reasonable to the modern mind, Barth instead called for Christianity to call us to a point of crisis by confronting us with out sinfulness and dependence on God's grace for salvation. Barth and other "crisis" or "dialectic" theologians called for Church to take the lead and recapture its independence from culture, rather than adapting to it.
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