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The Congressional Record is the official record of the proceedings and debates of the United States Congress. It is published daily when Congress is in session. The Congressional Record began publication in 1873. Debates for sessions prior to 1873 are recorded in The Debates and Proceedings in the Congress of the United States (1789-1824), the Register of Debates in Congress (1824-1837), and the Congressional Globe (1833-1873)
What makes a Baptist church Baptist? Casual observers might be tempted to stereotype the churches of the American South, but scholar Andrew B. Gardner paints a portrait of one North Carolina congregation that defies easy categorization. Established in 1958 in the college town of Chapel Hill, North Carolina, the Olin T. Binkley Memorial Baptist Church immediately sought to establish a welcoming religious community—focusing initially on bringing in both Black and White congregants and, as ideas about inclusivity developed, on accepting all people, regardless of identity. By naming itself for a theologically progressive preacher and professor, the fledgling church signaled a perspective unfamiliar to Baptists in the South, which gave the church a radical edge. The church’s first pastor, Robert Seymour, also possessed a progressive vision that resonated with his congregants and pushed them to commit to justice and equality. Soon after its founding, the church strived to challenge inequality in segregated Chapel Hill. Although it remained predominantly White well into the twenty-first century, Binkley evolved to become increasingly aware of issues of gender equality, equity, LGBTQ inclusion, and climate justice. Addressing these issues was Binkley’s way of building God’s kingdom on earth as it is in heaven. Binkley: A Congregational History tells the story of a single church with a complicated past, demonstrating that, while liberal in heritage, it operated with an unconsciously White, heteronormative worldview that slowly evolved into a distinct expression of faith. The author also draws on scholarship within the broader field of American religious history to position Binkley—with all its complexities, conflicts, and nuances—within the broader context of twentieth-century liberal Protestantism. Perhaps most importantly, Gardner tells the story of a place animated by a vision of Christianity that is often overlooked or drowned out by larger and louder Christian groups. He compellingly shows how this progressive vision of Christianity has shaped Binkley’s commitment to its community and beyond.
Immigration, wars, industrial growth, the availability of electricity, the popularity of orchestral music, and the invention of the phonograph and of the player piano all had a part in determining the course of American organ history.
Preceded by three introductory essays and a chronology of major events in black religious history from 1618 to 1991, this A-Z encyclopedia includes three types of entries: * Biographical sketches of 773 African American religious leaders * 341 entries on African American denominations and religious organizations (including white churches with significant black memberships and educational institutions) * Topical articles on important aspects of African American religious life (e.g., African American Christians during the Colonial Era, Music in the African American Church)
No Strings Attached is the story of a Mennonite congregation in Indiana that existed for eighty-six years. The congregation began during the social and religious turmoil of the 1920s when some Mennonites in North America held to rigid doctrines and ethics implemented by central authority, and others operated with a congregational polity and became more assimilated into secular culture. The struggle between these two different understandings of faithfulness was most passionately played out in northern Indiana. Placing the narrative of this congregation within the context of 500 years of Mennonite history illustrates the grace and the tension that has both beset and empowered a unique group of people who began as radical reformers. Although "no strings attached" refers to the women's headwear during the 1920s, which had no strings, it could also be the story of the pastor eating lunch on the peak of the steep roof of the church building! Reflecting on stories of these Mennonite people is an invitation to move into the future with courageous hope. Believing and behaving differently has not prevented Middlebury Mennonites from treating each other respectfully, living in a community of love, joy, and peace, and offering God's healing and hope to each other and to the world.