Lyman Beecher Stowe, in "Saints, Sinners, and Beechers," tells of one occasion when Thomas K. Beecher substituted for his famous brother, Henry Ward Beecher, at Plymouth Church, Brooklyn. Many curiosity seekers came to see and hear Henry Ward Beecher. Upon Thomas K. Beecher 's appearance in the pulpit, the sightseers started for the doors. Thomas K. raised his hand for attention, and made this announcement: "All those who came here this morning to worship Henry Ward Beecher may now withdraw from the church; all who came to worship God may remain."
In this blog post, we want to examine what are Millennials seeking in the area of spirituality. I am avoiding the term worship because first it is a loaded word these days and Millennials are finding ways to grow in their faith outside of the Sunday Morning worship experience. There is a paradigm shift among Millennials, they have very little interest in the worship wars Baby Boomers have waged for decades. For Millennials, their focus has centered on new areas of importance in their spiritual formation. Thom Rainer, who researches church life and effectiveness of an organization called LifeWay, recently commented in a blog post, "What Worship Style Attracts the Millennials," on what three things matter most to
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They are highly skeptical of religion. Yet they are still thirsty for transcendence. But when we portray God as a cosmic buddy, we lose them (they have enough friends). When we tell them that God will give them a better marriage and family, it’s white noise (they’re delaying marriage and kids or forgoing them altogether). When we tell them they’re special, we’re merely echoing what educators, coaches, and parents have told them their whole lives. But when we present a ravishing vision of a loving and holy God, it just might get their attention and capture their hearts as well” (from the blog post “Millennials Don’t Need a Hipper Pastor, They Need a Bigger
Directly after the end of World War II, the United States faced a time like no other—the Cold War. The fear of communism and the totalitarian Soviet Union grew rampant, and the possibility of an impending all-out nuclear war gripped American minds. During this time, the fear of a breach in national security heightened, and a loyalty review program in the government was introduced by President Truman. Soon, this practice crept into society, as everyday citizens undertook the responsibility of “policing” each other—determining each other’s loyalty, with suspicion constantly clouding one’s mind. Amidst this, American historian Henry Steele Commager, a product of the University of Chicago “…where he received his Ph.B. and M.A. in philosophy…and returned for his Ph.D.” ("Commager, Henry Steele”), stepped onto the scene to dispute the anti-communist crusade he noticed was running rampant in his nation.
Many may believe that reading a book about religion would be challenging to accomplish for someone who is not religious. But those people have never read Anne Lamott’s, Traveling Mercies: Some Thoughts on Faith. If one were to ask non-religious college students to read a book by a random author about spirituality and “Finding God” through conversion, they would most likely roll their eyes and bear through it. In Lamott’s series of essays, one does not have to “suffer through the readings” because her writing style is one of a kind. She has strategically chosen every word because she is aware of how important her spiritual experiences are to so many people, religious or not.
The Awakening deemphasized the orthodox doctrines and the importance of the clergy. The evangelical ministers preached the importance of the individual’s spiritual, emotional and personal relationship with God. This new form of religion ushered independent ideas within the masses and fostered relationships between the colonies. Because the movement of the Great Awakening was so wide spread and “swept across all colonial boundaries, …” it produced “… common interest … loyalty … and a common
“The Wounded Healer” is a book that I have come back to at least annually since discovering it the year after I finished seminary. I return to it often because it reminds me what it is I must become as well as what the church must become if we are to speak hope and life into the angst of modern life. Nouwen challenges those of us who choose to engage the world through ministry to strike a balance between a “mystical" way of being and a “revolutionary” way. In the mystical mode ministers “find a center from which they can embrace all other beings at once and experience meaningful connections with all that exists” (20). In the revolutionary mode, we see that only “a radical upheaval of the existing order, together with a drastic change of direction”
Through its meetings being held and the number of people who had attended, the Second Great Awakening suggests that in order to gain member participation, there has to be a devoted style of preaching to its audience. The Second Great Awakening clearly noted a basic transition in American religion. American religious groups in the Calvinist tradition had focused their attention on the extensive indecency of human beings, and had believed that they would only be able to be saved by Gods grace. An Evangelical movement had placed increasing value on humans’ ability to change their situation all for the better.
Vanhoozer, Kevin, Charles Ansderson, Michael Sleasman, eds. Ordinary Theology: How to Perused Cultural Texts and Interpret Trends. Terrific Rapids, Mich.: Baker Academic, 2007. Ordinary Theology offers the conversation starter, "How would we decipher society?" Seminary understudies and ministers work to see how to peruse Biblical writings.
Ed combats this view with the idea that the point of discipleship is not information, but Christ-like transformation. The second “broken view” presented is the fact that we try to program discipleship. Ed infers that discipleship is so much more than a six-week course, and people are looking for relationships more than discipleship classes. The third “broken view” is that we equate discipleship with our preaching. In fact, 56% of pastors surveyed believe their weekly sermon was the most important discipling ministry in the church.
Cotton Mather’s letter is addressed to John Foster where he voices his worries about insufficient evidence to convict someone against witchcraft. His main point is that the devil himself is the source of the illness. The devil generally causes mayhem against those who are innocent. Due to the fact, that the devil is the source of the illness, those accused of witchcraft aren’t liable as they are being possessed by him. He believes that God is leaning more into the colony’s favor by having judges that understand that the devil is the source of the suffering.
I would never to think to reply to a poem I did not agree with with a poem. This is exactly what Mary Collier did when she did not like what Stephen Duck had to say in one of his poems. Stephen Duck, who lived from 1705 to 1756, wrote the poem The Thresher’s Labour (1730). Mary Collier, who lived from 1688 to 1762, wrote the poem
Followers, who had once felt unfulfilled and disheartened during sermons, suddenly felt and experienced the spiritual connection to God that they had each been longing for after attending preachings from these two men. The Great Awakening brought about religious freedom and free will (Smith, 2011) that would grant all
The great awakening, an Evangelical movement, was marked my emotionally driven sermons, and yet was also marked
He makes it crystal clear that the recklessness of those that choose the slippery slope that is their lives will lead to an abysmal fate. This should incite fear and anxiety into the hearts of his listeners. Following these warnings about God’s wrath is his central theme that nothing keeps wicked men ouf of Hell but the mere pleasure of God (Edwards). This theme resonates throughout his sermon as he
3:16-17). Baxter correctly highlighted the primary duty of minister in correcting those disobedience or rebellious flock – “To bring your people to submit to this course of private catechizing or instruction; for, if they will not come to you, or allow you to come to them, what good can they receive?” However, when we look at today’s congregation, especially old believers, their mindset had changed – though at the beginning of salvation, they humbly followed all the minister’s instructions diligently for their soul’s healing, but after sometimes, they hardened their heart to any kind of pastoral treatment as though they are superior than their shepherd. They will not come to us and will not allow us to come to
Culture has had a huge impact on the progression of society and the things deemed “acceptable” and “enjoyable.” From the Hippie Movement in the 1960s, came certain types of music and art, as well as common activities and types of dress. This sparked Christians to find ways to evangelize to these types of people that they could easily relate to. The traditional ways of a structured church still existed, but a more spontaneous and student-oriented aspect was developed. Musical styles have changed and have been influenced by people such as Billy Graham and Chuck Fromm.
Ferguson, D. (2010). Exploring the spirituality of the world religions. London: Continuum. The book reveals the spirituality of world religions with the description of values and practices, which give a deep understanding of the cultural context of every nationality.