Download Free A History Of The Interchurch World Movement In North America Book in PDF and EPUB Free Download. You can read online A History Of The Interchurch World Movement In North America and write the review.

“Mr. Fosdick has written a biography in its formal meaning — fully documented, chronologically precise — and not simply a personal tribute to a friend of more than forty years’ standing. The book, in consequence, is both biography and history, satisfying all the rigorous canons of personal and social analysis. It is to be read as part of the history of our time and as the record of a man of as much consequence to us as have been those other leaders and creators among his contemporaries who have affected public conduct. What we have here, then, is the narrative of a rich man who overcame the almost impossible handicaps of great wealth, limited religious upbringing, and a narrow and protective family circle. He might have become defensive and suspicious, or a recluse cultivating private and expensive hobbies, or a popular leader and therefore a demagogue (such patterns of the behavior of men of inherited fortunes are familiar throughout history), but instead he was able to grow and to assume great, national obligations. What might have been a puzzle slowly disappears under Mr. Fosdick’s skillful scholarship and his deep regard for his friend. The young Rockefeller (he is called throughout the book ‘JDR Jr.’), as early as 1910, when he was 36, severed his direct connections with business: did he do so because of a real or unconscious rejection of his father? Quite the contrary; father and son early forged strong bonds of mutual affection and respect, but while there never was hostility on the part of the son, neither was there subservience. JDR Jr. continued to support the philanthropies founded by the older man, the Rockefeller Institute for Medical Research, the General Education Board, and the Rockefeller Foundation, and to expand them; did he do this because he, like other men in public life — like Theodore Roosevelt, Woodrow Wilson, Louis D. Brandeis — was inevitably swept up in the ‘reform movement’ of the day? That was only a part, and possibly a minor one, of his development. For as his tastes became surer and his vocation clearer, he ranged wider and wider until his interests were as large as those of his country and his world. As one goes over the catalogue of his benefactions and interests — none ever representing a perfunctory concern, most requiring long years of careful planning with a devotion to exact detail that only the truly outstanding seem to possess — one grasps the sweep and boldness of JDR Jr.’s mind. Williamsburg; the Cloisters; Rockefeller Center; the Museum of Modern Art; the restoration of the Athenian Agora; Rheims, Versailles, Fontainebleau; Negro education; the four International Houses; Jackson Hole and the Jersey Palisades; the Library of the League of Nations at Geneva, and the site of the U.N. at New York; the interdenominational movement; the long battle to achieve industrial understanding in two decades marked by bitter strife between management and labor: this is only a partial list. Mr. Fosdick seeks the key to the Rockefellers in some observations made by Frederick T. Gates, that restless and fascinating man who had such a great influence on the lives of both father and son. In 1905, Gates wrote to the father: ‘Two courses are open to you. One is that you and your children while living should make final disposition of this great fortune in the form of permanent corporate philanthropies for the good of mankind... or at the close of a few lives now in being it must simply pass into the unknown, like some other great fortunes, with unmeasured and perhaps sinister possibilities.’ In 1929, Gates was satisfied, for he put down in a private document these remarks concerning JDR Jr.: ‘I have known no man who entered life more absolutely dominated by his sense of duty, more diligent in the quest of the right path, more eager to follow it at any sacrifice.’” — Louis M. Hacker, The New York Times “The central theme of Raymond B. Fosdick’s book is its subject’s career as a philanthropist... This is not an impartial book and was not so intended. Mr. Fosdick is an admiring friend and associate of the man of whom he writes. But if the book is understandably friendly to John D. Rockefeller, Jr., it is also an honest book.” — John D. Hicks, The Saturday Review
A best-selling text thoroughly updated, including new chapters on the last 30 years "An excellent study that will help historians appreciate the importance of Christianity in the history of the United States and Canada." – The Journal of American History “Scholars and general readers alike will gain unique insights into the multifaceted character of Christianity in its New World environment. Nothing short of brilliant.” – Harry S. Stout, Yale University “A new standard for textbooks on the history of North American Christianity.” – James Turner, University of Notre Dame Mark Noll’s A History of Christianity in the United States and Canada has been firmly established as the standard text on the Christian experience in North America. Now Noll has thoroughly revised, updated, and expanded his classic text to incorporate new materials and important themes, events, leaders, and changes of the last thirty years. Once again readers will benefit from his insights on the United States and Canada in this superb narrative survey of Christian churches, institutions, and cultural engagements from the colonial period through 2018.
Once a Native American hunting ground, the industrial melting pot of Monessen, in western Pennsylvania, rises over a horseshoe bend in the Monongahela River. Established in 1898, this powerhouse town boomed for close to 60 years, producing vast amounts of steel and other crucial industrial materials. Known for its cultural diversity, Monessen's predominantly immigrant population-with the highest naturalization rate in the United States at the turn of the twentieth century-and the vibrant neighborhoods they established were entirely sustained by the local mills. The battles for decent pay, job protection, benefits, and an 8-hour day kindled fiercely for decades until Monessen and towns like it in the Monongahela Valley gave the average person a dignity denied them for centuries: decent pay for decent work. Families thrived. Children went to college. It was the American dream. Then, neighborhoods began to unravel, foreign imports stole jobs, and finally the mills, the only support of the town, closed. Demonstrating their unyielding spirit, Monessen residents have struggled to fight for the recovery and rebirth of their hometown. In this new history, Monessen: A Typical Steel Country Town, informative narrative highlights the rapid expansion and gradual demise of a society built almost solely on its industrial endeavors and recounts how a disjointed populace has come together to restore their proud community. Over 100 striking photographs depict the dominating presence of the mills, the quiet faces of the people who toiled there, scenes of daily life, and memorable events through the years, as well as the dramatic changes that have marked Monessen's unique history.
"From the end of the Civil War until the early twentieth century, Anglo, immigrant, and African American settlers were moving north and west faster than ministers within the major denominations could follow them with churches. In 1890, Northern Methodists, the largest Protestant denomination, only claimed 3.5 percent of the American population. Roman Catholics claimed 9.9 percent, and African American Baptists, the largest Black denomination, claimed only 18 percent of the African American population. In total, under 30 percent of Americans went to church on a weekly basis. While African American churches served a relatively larger role within their communities, the major white denominations played a minor role in the lives of the working poor. Clergymen like Dwight Moody reflected, "The gulf between the churches and the mases is growing deeper, wider and darker every hour." Home missionaries like Josiah Strong warned, "Few appreciate how we have become a non-churchgoing-people." Strong was right. In large fractions of the country, especially mining and industrial centers in the West, a simple lack of church edifices and long-term ministers to fundraise for them gave way to a vacuum of Protestant, denominational authority. In part, this disconnect between the number of churches and the size of the population was a result of culturally dislocated migrants. In 1890, more than 9 million Americans were foreign-born, and only a small fraction of those Americans had any familiarity with Anglo-Protestant traditions. They were joined by another 1 million African Americans migrants from the South to northern industrial centers. But this was only one of many reasons the poor did not go to church with the wealthy. While middle-class families paid lip service to the importance of building capacious churches, their own policies and practices reinforced the class system. As one minister reflected in 1887, "The working men are largely estranged from the Protestant religion. Old churches standing in the midst of crowded districts are continually abandoned because they do not reach the workingmen." Meanwhile, he continued, "Go into an ordinary church on Sunday morning and you see lawyers, physicians, merchants and business men with their families [-]you see teachers, salesmen, and clerks, and a certain proportion of educated mechanics, but the workingman and his household are not there." As the working-classes swelled with the expansion of American factories, ordained Protestant ministers served an ever-dwindling proportion of the country"--
Vols. for 1828-1934 contain the Proceedings at large of the American Board of Commissioners for Foreign Missions.