Geometry.Net - Religion: Congregationalist

Canada
congregationalist Witchcraft Association of Canada An association of individual Witchesand selfgoverning covens and Temples in Ontario and British Columbia.
http://www.conjure.com/COG/canada.html
So Much For Deists
Connecticut William Johnson Anglican, Presbyterian Robert Sherman- congregationalist+Oliver Ellsworth- congregationalist Delaware Richard Bassett- Methodist
http://www.gulf1.com/columns/pappas/56.htm
Uncle Dale's Old Mormon Articles: New England, 1880-1920
Boston congregationalist, July 30, 1885 Return to Old Newspaper Articles Index.THE congregationalist. Vol. BOSTON, THURSDAY, JULY 30, 1885. No. ?
http://www.lavazone2.com/dbroadhu/NE/miscne03.htm

Extractions: Solomon Spaulding Not its Author. Just how many inquiries have come to Honolulu in regard to a manuscript in the possession of Mr. L. L. Rice, who came from Ohio to this city in 1879, to reside with his daughter, Mrs. J. M. Whitney. Mr. Rice was at one time editor of the Painesville (O.) Telegraph, When President Fairchild of Oberlin College visited Honolulu last summer, he had the opportunity of examining this manuscript. In the Bibliotheca Sacra for January, 1885, he inserted a brief paragraph, expressing the opinion that this was not the original of the Book of Mormon, The Mormons came to the Hawaiian Islands in 184,6, seeking proselytes, and have now on Oahu quite a settlement, with fifteen "missionaries." They are anxious to secure and publish the manuscript, as the best refutation of the claim that has been made that Rev, Solomon Spaulding was the real author of the Book of Mormon. The statement of a few facts, however, will be convincing proof enough to any unprejudiced mind, both that this manuscript can not be the original of the Mormon Bible, and that Rev, Solomon Spaulding has no valid claim to have written any such book. It was through an article by Rev, D. R. Austin in the Boston
Congregationalist Church On Bushwick Avenue And Cornelia Stre
congregationalist Church on Bushwick Avenue and cornelia Street brooklyn,NY. Re The church. From GARY EILERTSEN Date 1/9/2002
http://www.naccc.org/openforum/_openforum/0000000d.htm
NACCC NA News Article
our Association of Churches, there seems to be a creeping concept that, if notchecked, threatens the very idea of what it means to be a congregationalist.
http://www.naccc.org/NA_News/Feb_01/Cover.htm

Extractions: Series Publications NA News ... Cover Cover Volume 7, No. 2 Publication of the Church Services Commission February, 2001 PERSONAL INTEGRITY AND CONGREGATIONALISM Within our Association of Churches, there seems to be a creeping concept that, if not checked, threatens the very idea of what it means to be a Congregationalist. I refer to some who seem bent on the idea that they can proclaim the faith that motivates their personal lives as the norm for others. One may laud those whose personal faith is so vibrant they wish all to share it but that defies the very principles that make us who we are. I quote from Henry David Grey's pamphlet, "What It Means to be a Member of a Congregational Christian Church." "We do not accept any formal statement of faith as binding upon all members of our Churches. This is not because we think creeds do not matter, but because we think sincerity of conviction requires full opportunity for intellectual freedom and personal experience. Thus, every Congregationalist possesses full liberty of conscience in interpreting the gospel." " In our Churches no statement of the Christian faith can be made binding upon the conscience of the Christian man or woman. This means that there are differences of emphasis within and among our Churches. Every sincere conviction that exalts our Lord is honored among us. This inclusive basis of membership naturally attracts to the Congregational Christian fellowship men and women of genuine conviction, of adventurous faith, and of gracious brotherly regard for each others sincerity."
Doctor Of Souls / John C. Travell
That the City Temple, a congregationalist church, was widely seen at the time asthe greatest English Free Church pulpit, ensured him a wide audience, while
http://www.lutterworth.com/lp/titles/doctor.htm

Extractions: About the Author About this Book During the period after the Second World War, in which English Protestant non-conformity declined rapidly, a handful of exceptional names stand out, and one of the most remarkable was that of the Methodist minister Leslie Dixon Weatherhead. Both through his ministry at the City Temple, in the heart of London, and more generally through the massive sales of his books, Dr Weatherhead became a dominant figure, with an influence far beyond the British Isles. That the City Temple, a Congregationalist church, was widely seen at the time as the greatest English Free Church pulpit, ensured him a wide audience, while the quality of his preaching, combining emotional and intellectual power, wit and eloquence, won him admirers among all the churches, and led to offers from a number of American and Canadian universities and congregations, as well as numerous honorary degrees from British and American universities. Despite his Congregationalist call, he remained a Methodist minister, and indeed became President of the Methodist Conference. Perhaps even more important was that he was one of the earliest to recognise the value of the applications for the clergy of the insights of Freud and Jung. His seventy-odd publications, of which
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we have combined the results from all the sub categories Results 1 1 of atleast1 Religions Of The WorldChristianityDenominationscongregationalist Church
http://www.godserver.com/directory/Religions_Of_The_World/Christianity/Denominat
Establishment, Part IV
NEW ENGLAND (N = 1,039). congregationalist, 63.0. Baptist, 15.3. Episcopal, 8.4.Presbyterian, 5.5. Methodist, 3.8. Moravian, 1.8. congregationalist, 0.3. Other(1),3.1.
http://members.tripod.com/~candst/est04.html

Extractions: Visitors since 7/15/1998 Links Webrings Guest Book Contact Us This site is eye friendly: Use your browser's view options to increase or decrease font size Continued from Establishment, Part III Researched, edited and assembled by Jim Allison Background Commentary "In recent discussions of religious freedom and Church-State separation in the United States attention has been so much centered constitutionally on the Bill of Rights that the importance of this Provision in the original Constitution as a bulwark of Church-State separation has been largely overlooked. As a matter of fact it was and is important in preventing religious tests for Federal officea provision later extended to all the states. It went far in thwarting any State Church in the United States; for it would be almost impossible to establish such a Church, since no Church has more than a fifth of the population. Congress as constituted with men and women from all the denominations could never unite in selecting any one body for this privilege. This has been so evident from the time of the founding of the government that it is one reason why the First Amendment must be interpreted more broadly than merely as preventing the state establishment of religion which had already been made almost impossible."
Congregationalism
offer advice. This freedom means that congregationalist churches havea tendency to be unstable and tend to split. History, Radical
http://philtar.ucsm.ac.uk/encyclopedia/christ/esp/congreg.html

Extractions: English Speaking Protestantism Doctrines History Radical Protestants in the late 16th century were unhappy with the impurities in the established Church. Some extremists decided that to stay within the Church risked spiritual pollution and left to set up independent congregations. These radicals were known as Separatists or Brownists after one of their principle thinkers, Robert Browne. Some Separatist churches, persecuted in Britain, fled to Holland where men like John Robinson developed the idea that individual churches should consist of committed Christians free from any external secular or clerical authority. It was these principles which the Pilgrim Fathers took across the Atlantic when they founded Plymouth Colony in New England in 1620. Meanwhile in England many Puritans ministers remained within the Church, ministering to "inner congregations" of committed lay Puritans. When Archbishop Laud turned the Church in an anti-Calvinist and ritualistic direction some of these Puritans left in the Great Migration to New England in the 1630s. There ministers like John Cotton formulated a Congregational system, influenced by Separatists at Plymouth. However, New England Congregationalism was based on close co-operation with the Puritan controlled colony authorities and heresy was not tolerated as Baptists and Quakers learned. In Britain the out break of Civil War lead to the formation of a group of English Congregationalists or Independents, who were influenced both by the Separatists and the New England way, and hostile to those Puritans who advocated Presbyterian style church government.
Qz70702A
deists. Here's the actual breakdown New Hampshire John Langdon, congregationalistNicholas Gilman, congregationalist. Massachusetts
http://www.jerrynewcombe.com/qz70702A.html

Extractions: The answer is: at most, there were three. The rest were members of good standing in Trinitarian churches. The delegates of the Constitutional Convention included many professing Christians, most of which were inclined to the Calvinistic tradition. In his book, A Worthy Company , the late Dr. M. E. Bradford, history professor at the University of Dallas, pointed out that there were 28 Episcopalians, 8 Presbyterians, 7 Congregationalists, 2 Lutherans, 2 Dutch Reformed, 2 Methodists, 2 Roman Catholics, and 3 deists. John Eidsmoe, author of Christianity and the Constitution, Here's the actual breakdown: New Hampshire
Faringdon History
The congregationalist and Methodist Union. Extract from Faringdon UnitedChurch Its History. Written to commemorate the Dedication
http://www.faringdon.org/hymethcongunion.htm

Extractions: Informal conversations in January 1968, between the Methodist minister, the Rev Norman Baker, and the Congregationalist minister, the Rev Leonard Waters, concerning the future of both churches in Faringdon, made it plain that neither church could hope to maintain a minister for much longer in separation, and that there could be much good derived from a unions of the churches. Deacons and others were also thinking along similar lines, and some felt it important to include the Baptists friends in discussions. After monthly united services had begun, the Baptists friends were invited to share the talks. Constitutions from other united churches were studied, and a first draft prepared for the Faringdon union. An official negotiating Committee was formed from the three churches to carry the matter further. It soon became clear that denominational differences regarding the ministry existed. The Methodists would have to remain part of the Circuit; the Congregationalists were prepared to accept this, but the Baptists were reluctant. Their plan of having two ministers, a Baptists or Congregationalist sharing with a Methodist, was acceptable to all but financially impossible. At this stage the Baptists friends withdrew.
Whats The Difference? A Comparison Of The Faiths Men Live By
Although they had come to America seeking religious freedom for themselves,the congregationalist were not keen on granting it to others.
http://www.religion-online.org/cgi-bin/relsearchd.dll/showchapter?chapter_id=156
Jacksonian Miscellanies, 1 Jan. 12, 1997
By 1800, New England's congregationalist churches had roughly split into an orthodox,still strictly Calvinist, wing; and a liberal wing, especially strong
http://www.earlyrepublic.net/jmisc/jm970112.htm

Extractions: Jacksonian Miscellanies is a weekly email newsletter which presents short documents from the United States' Jackson Era, with a minimum of commentary. Anyone can receive it for free by sending to hal@panix.com a message with as either the subject line, or as the *only* line in the message body. If you want to make a comment or query, please send a separate message to hal@panix.com Jacksonian Miscellanies can also be read at http://www.panix.com/~hal/jmisc . The WWW version is augmented with much biographical, bibliographical, and other information information. Please direct responses to hal@panix.com, even though you may receive Jacksonian Miscellanies by way of a mailing list. That way I am more certain to read them, and perhaps, with your permission, post useful excerpts in a later issue. By 1800, New England's Congregationalist churches had roughly split into: an orthodox, still strictly Calvinist, wing; and a liberal wing, especially strong around Boston. The liberals had been strongly influenced by enlightenment ideas, and would soon give rise to the Unitarian Association. Two major events that mark this separation are: the ascendency, in 1805, of Henry Ware (senior), a liberal to the Professorship of Divinity at
Louisiana Homes If Walls Could Talk By Nola Mae Ross - The Funk House
The Rev. GN Funk House. The house at 523 Cary Avenue in Jennings wasbuilt about 1900 by a congregationalist minister named GN Funk.
http://www.booksbynolaross.com/articlefunkhouse.htm

Extractions: by Nola Mae Ross The Rev. G.N. Funk House The house at 523 Cary Avenue in Jennings was built about 1900 by a Congregationalist minister named G.N. Funk. Although the exact date that the Funks came to Jennings from the state of Iowa and built this house is not known, it is known that they came south during the large migration, brought here by financier-land promoter, Jacob Bunting Watkins, just before 1900. Today, this Victorian Stick two story house at 523 Cary Avenue, is owned by Keith and Marcia Wall, who bought it in 1984. They have completely refurbished the outside and painted it a soothing gray color. It has twin porches with nice gingerbread trim on each. Typical of the homes built by the Midwesterners, who not only brought mental plans of their old homes, but were also able, because of the railroad shipping, to get pre-cut decorative pieces for their eaves and porches. Sometime in the early 1890s, the Michael Funk family, with two sons, Reverend George N. Funk and Lee L. Funk, came to Jennings form the state of Iowa. Michael Funk and his son, Rev. George N. Funk stayed in Jennings, while Lee Funk moved to and lived out his life in the town of Iowa. The father, Michael Funk, later went back to the state of Iowa where he died in 1899. Rev. George N. Funk was the minister of the Congregationalist Church in Jennings. "The Congregationalists," Jabez Bunting Watkins told his salesmen, "are honest, hard working people. So make every effort to bring them south." So many members from one of the Iowan churches came south that people wondered if there were any left in Iowa.
Scotland
A brief history of Scottish Congregationalism. By Revd John Butler.John Knox changed forever the nature of he church in Scotland.
http://www.congregational.org.uk/main3/history/scotland2.htm

Extractions: John Knox changed forever the nature of he church in Scotland. His three marks of the church - faithful preaching of the Word, the right ministering of the sacraments and the exercise of ecclesiastical discipline - were the building blocks of a church structure, providing the means by which people might become believers in Christ. What they failed to do was to define who constituted the true church. John Cotter, one of most eminent of those ministers in the first wave of emigrants to New England subsequent to the passing of the Act of Uniformity in 1559, did this. He defined the true church as 'the joining of faithful Christians into fellowship' and argued 'that every true visible church is a company of people called and separated from the world by the Word of God, and joined together by voluntary profession of faith in Jesus in the fellowship of the Gospel.' The following years, from 1650 to 1790 saw a number of individuals and congregations, holding independent principles, rise and wither. The overwhelming pressure of the established church and the power it was able to wield deterred all but the most ardent. Also, unfortunately, division, often over what would now be considered petty matters, resulted in debilitating weakness and the desertion of many from the fledgling churches. There was, however, a gradual increase in the number of Independent congregations. Some, such as the church in Annan, were formed by ministers from across the border. Others such as Huntly, Perth and Paisley, frustrated by the intransigence of Presbyterian church courts, sought the liberty denied them by their own denomination. Yet others, like Montrose and Belmost Street Aberdeen, came into being as people studied the Scriptures and were moved to form churches where personal confession of faith and simplicity of church government were the hallmarks.
CCCC Unofficial Web Site
iComm Logo. Welcome to Congregational Christian Churches in Canada'sWeb Site on iComm. You can visit our official site by clicking here!
http://www.icomm.ca/cccc/
Congregationalism
Family Education Network Explore Our Sites
http://www.infoplease.com/ce6/society/A0813223.html

Extractions: Congregationalism Congregationalism, type of Protestant church organization in which each congregation, or local church, has free control of its own affairs. The underlying principle is that each local congregation has as its head Jesus alone and that the relations of the various congregations are those of fellow members in one common family of God. Congregationalism eliminated bishops and presbyteries. Sections in this article:
Virtual Norfolk: - Introduction
Introduction. Corbet was a religious radical and a prominent Norfolkparliamentarian during the civil wars and interregnum. He was
http://virtualnorfolk.uea.ac.uk/long18thcent/religion/corbett/

Extractions: Welcome ... Draft confession of Miles Corbet Corbet was a religious radical and a prominent Norfolk parliamentarian during the civil wars and interregnum. He was among the regicides that signed Charles I's death warrant and so could expect little mercy after the Restoration of Charles II. He was captured by royalist agents in Holland and brought back to London to face trial. This letter defends Corbett's part in the execution of Charles I, describing his parliamentary career from 1627, and his employment in Ireland from 1649. Written whilst preparing his mind for the horrors of being hung, drawn and quartered, the document includes a confession of faith and references to recent legislation against Dissenters . Corbet provides his final reflections on the English Revolution and the dangerous future his puritan brethren now faced. Dr Andrew Hopper
A Short Course In UCC History: Moves Toward Unity
Home About Us Short Course Moves Toward Unity Early in the 20th century, theHoly Spirit began to inspire a worldwide movement toward Christian unity.
http://www.ucc.org/aboutus/shortcourse/ecum.htm

Extractions: Early in the 20th century, the Holy Spirit began to inspire a worldwide movement toward Christian unity. The United Church of Christ was, and is, only one part of this larger movement. The ecumenical movement calls the churches to restore their oneness in Christ either by uniting into larger bodies or by preserving their unique identities but linking with other churches in relationships of "full communion." Begins in India The World Council of Churches (1948) and the National Council of Churches (1949) did not "unite" the separated churches but brought them together in a conciliar movement. At the same time, some Protestants and Anglicans were entering into church unions that created one church out of many. This movement began early in the 20th century with the South Indian United Church (1908). Later in the century two larger united churches were formed in the subcontinent: the Church of South India and the Church of North India. Other conspicuous unions were Church of Christ in China (1927), Kyodan in Japan (1941), the United Church of Christ of the Philippines (1948) and the National Christian Council of Indonesia (1950). Between 1900 and 1950, Congregational churches in ten countries united with other denominations, many losing the name "Congregational." Others followed as the United Church movement proliferated. In the United States, the Congregational Churches had, since 1890, been making overtures of unity toward other church bodies. German "union" (Lutheran-Reformed) churches in western Pennsylvania and in Iowa, recognized and received as German Congregational Churches in 1927, were absorbed and integrated.

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