C.S. Lewis was a renowned author, philosopher, and storyteller. He was widely recognized for his academic intelligence and written classics. One notable aspect of his life occurred during Lewis’s transition from youth into adulthood, when he decided to convert to Christianity. This conversion process was not simple, as he had been heavily influenced by his friends and his father’s death.
So, he was very keen in keeping this theological idea in mind while preparing the sermon. The work of preaching is to proclaim the gospel in such a way that those chosen to salvation may hear it and make suitable through faith
Neil Cole’s book on “Church 3.0: Upgrades for the Future of the Church” summarizes church styles based on three version of the styles. Cole builds off the version 1.0 which is based on the church in the first-century and version 2.0 which is the modern day church to come up with version 3.0. This version 3.0 Cole states is the second major shift that is occurring now (Cole, 2010, p5-7). Cole’s supposed method is church structure and people focused; discussing issues on money, children, leadership, and teaching to make the church better if they utilizes the shifts that the author references in the book. Church 3.0 shifts the church from an institutionalized approach that is program-driven and clergy-led.
“Independence, free will, and personal effort are considered primary virtues that contribute not only to personal achievement but also to the success and well-being of the nation.” This quote, stated by Charles Finney, means that people must be able to choose for themselves and make their own decisions in order for the country to become better than it is. The Second Great Awakening began for several different reasons, consisted of many different church revivals and leaders, and ultimately had a lasting impact for several more years after the end of the Second Great Awakening. There were several different factors that led up to the Second Great Awakening. Some such factors are listed by Richard Kaplan in his article titled, The Second Great
Its impacts included the formation and growth of many Christian denominations like Mormons, Baptists, and Methodists. Religious figures flooded the United States all preaching their good word and trying to convert others to it. Utopian reformation was also up and coming. The 1841 Constitution of the Brook Farm Association is discussed in Document F. This document describes the Utopian reformers calling upon a brotherly connection in the eyes of their religion. However, these communities were inclusive to only those who believed what they did.
Throughout his piece, Dr. King uses many strong connections to biblical theologians and philosophers that strengthen his appeal and credibility. These biblical theologians and philosophers include St. Augustine, a convert and a father to Christianity. St. Augustine adhered to the concept of Trinity later in his life and in his teachings. The concept of Trinity is based on the idea of
George Whitefield was an Anglican minster that came to the British colonies in the 1740s to spread Christianity on several evangelical tours. Whitefield had what is described as an enthusiastic approach to sharing Christianity that added a dramatic role to his sermons by focusing on an emotional connection to God in order to stir the hearts of those that were listening, Franklin gives an account of this in his autobiography. Whitefield was a well-known preacher in the colonies and at the time the Stono Rebellion happened in 1739, Whitefield was coming back to the British colonies to start another tour to spread Christianity. Although Whitefield was generally popular by the colonists, the higher officials in the church did not like him as much because of the new way he presented Christianity, through the use of enthusiasm. With a dislike for Whitefield, clergy members would shut their church’s doors to the influence of Whitefield’s enthusiasm and instead of preaching in the pulpits, he resulted to preaching in the streets and in fields, where ever a crowd would gather.
The “Personal Narrative” of Jonathan Edwards is an account of how Edwards was converted to the work of Christianity. It personally relays how Edwards gains his desire to work for the Lord, and gives a detailed account of his doubts and strengths. However, while this narrative focuses on Edwards Christian’s conversion, there are also a lot of elements concerning nature. In fact, almost every time Edwards has a conversion experience, he mentions nature as a part of it. Many scholars have looked at Edwards “Personal Record” and have their own interpretations of it.
Pope John Paul II’s speech is an inspiring piece of writing, and moves the reader through repetition, quotes from the bible, and personal experiences to show the person receiving this that he understood what the people were going through. The use of repetition in this speech makes the reader pay more attention to what he is saying, and really drills the idea into their head. Throughout the entire speech, Pope John Paul II brings up Psalms 31:13-15, which states, “I have become like a broken
Paul’s pneumatology found in his writings has been a matter of interest in recent New Testament scholarship. Gordon Fee has been a great contributor in this area and in Paul, the Spirit and the People of God he outlines the various elements found in Pauline pneumatology giving us greater insight into this subject. In this paper I will highlight some of these elements that are unique to Paul and are not found in the Synoptic Gospels and Acts. The first distinctive of Pauline pneumatology is the way he sees the Spirit as God’s personal presence. For Paul, the coming of the Spirit meant that God had fulfilled the promises He had made to Jeremiah and Ezekiel when He said, ‘I will make a new covenant with the house of Israel’ (Jer.