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The first edition of the Centennial Buckeye Cook Book was published in 1876. Between 1876 and 1905, a total of thirty-two editions of the cookbook were published, and more than one million copies sold. The book began as a project of the Marysville, Ohio, First Congregational Church when the women of the church decided to publish a cookbook in order to raise money to build a parsonage. Their effort launched a cookbook that rapidly became one of the most popular publications of nineteenth-century America. This is the first reprint of the original 1876 edition.
Vols. for Jan. 1819-Dec. 1820 include a section called: Missionary herald.
It was from the pulpit of the Riverside Church that Martin Luther King, Jr., first publicly voiced his opposition to the Vietnam War, that Nelson Mandela addressed U.S. church leaders after his release from prison, and that speakers as diverse as Cesar Chavez, Jesse Jackson, Desmond Tutu, Fidel Castro, and Reinhold Niebuhr lectured church and nation about issues of the day. The greatest of American preachers have served as senior minister, including Harry Emerson Fosdick, Robert J. McCracken, Ernest T. Campbell, William Sloane Coffin, Jr., and James A. Forbes, Jr., and at one time the New York Times printed reports of each Sunday's sermon in its Monday morning edition. For seven decades the church has served as the premier model of Protestant liberalism in the United States. Its history represents the movement from white Protestant hegemony to a multiracial and multiethnic church that has been at the vanguard of social justice advocacy, liberation theologies, gay and lesbian ministries, peace studies, ethnic and racial dialogue, and Jewish-Christian relations. A collaborative effort by a stellar team of scholars, The History of the Riverside Church in the City of New York offers a critical history of this unique institution on Manhattan's Upper West Side, including its cultural impact on New York City and beyond, its outstanding preachers, and its architecture, and assesses the shifting fortunes of religious progressivism in the twentieth century.
Is the congregation a kind of machine? This metaphor is implicit in those studies that assume congregations operate by rational cause-effect principles, have certain outcomes given certain inputs, and can be made more productive if these principles are understood and the inputs controlled. Hopewell proposes that we study congregations under an entirely different metaphor. He says we should think of a congregation as a conversation, a discourse, an exchange of symbols through which meaning is both expressed and created. Hopewell means by this something more intricate than simply that people talk to each other in church and the subject matter of this talk ought to be analyzed. That's part of it, but he suggests that all the interactions that go on in congregations (including the rituals and gestures of both daily and formalized life together as well as the architecture and artifacts of the physical space in which they take place) say something, mean something, are symbolic expressions. Furthermore, each such expression is responsive to and dependent upon other expressions, to the point that no symbolic expression stands alone. In other words, the symbolic discourse is patterned-and in different ways in different congregations. These patterns are basic to the identities of particular congregations. Hopewell's hunch is that if you can discern the patterns in and through the constant flow of symbolic discourse, you can hear who a congregation is and understand what it is all about. from a review in Perkins Journal by Craig Dykstra