Harry Emerson Fosdick was born May 28, 1878 in Buffalo, New York.
Fosdick married Florence Allen Whitney in 1904, and in the same year he became pastor at First Baptist Church in Montclair, New Jersey. Their daughter’s names were Elinor and Dorothy. He taught at New York's Union Theological Seminary from 1908 to 1946. Fosdick wrote for popular magazines such as: Harper's, Atlantic Monthly, and Ladies' Home Journal; he was on Time's cover twice. He became the weekly preacher at New York City's First Presbyterian Church for six years (Christian). Fundamentalist Christians nationwide attacked his view that modern Christians could doubt doctrines such as the literal truth of the Bible and the virgin birth of Jesus and still remain faithful. He spoke out against the segregation of modernists and their views in "Shall the Fundamentalists Win?” A Fosdick publicist mailed it to United States churches, stimulating the controversy. Fosdick did not want national fights with Presbyterian conformists, so he left and became pastor of Park Avenue Baptist Church. The church moved in 1930 to Upper ...
Living from 1936 to 2002, Ambrose published many great historical works. Perhaps his greatest work was finished months before he passed away, as he finished writing one of his last books, To America: Personal Reflections of an Historian. This book was his final goodbye to the country he so dearly loved. The topics he covers in this book range from the beginning of the Founding Fathers to World War Two to the turn of the millennium. Throughout his life, he was always fascinated with militaries and war. This book reflects his perspective on matters regarding the history of America and one message he portrays was his fascination with war, the military, and the men who lead or served in battle, such as Dwight Eisenhower. This also exposes Ambrose’s great patriotism for his country. He portrays his messages by using many descriptive adjectives and an upbeat style of speech as well writing about achievements he has done throughout his life, for instance launching a museum in commemoration for World War Two veterans. Ambrose was also very influenced by historical and biographical factors such as his Father, the period in which he grew up in, and of American figures.
David Walker was “born a free black in late eighteenth century Wilmington,” however, not much more information is known about his early life. During his childhood years, Walker was likely exposed to the Methodist church. During the nineteenth century, the Methodist church appealed directly to blacks because they, in particular, “provided educational resources for blacks in the Wilmington region.” Because his education and religion is based in the Methodist theology, Methodism set the tone and helped to shape the messages Walker conveys through his Appeal to the black people of the United States of America. As evident in his book, Walker’s “later deep devotion to the African Methodist Episcopal faith could surely argue for an earlier exposure to a black-dominated church” because it was here he would have been exposed to blacks managing their own dealings, leading classes, and preaching. His respect and high opinion of the potential of the black community is made clear when Walker says, “Surely the Americans must think...
Square Peg: Why Wesleyans Aren't Fundamentalists, a book edited by Al Truesdale and published by Beacon Hill Press of Kansas City, examines two significantly different ways of understanding the nature and role of the Bible that mark different parts of Christ’s church. The first is represented by fundamentalism; the second by Wesleyan theology. The goal of the book is to help persons in Wesleyan denominations clearly understand the differences between Wesleyan theology and fundamentalist theology, and that even though both are of the Christian faith, how the theology between the two are incompatible with one another. “Without becoming divisive or claiming perfection in Christian doctrine, the various denominations hold theological positions that reflect their Christian experience, history and understanding of the Scriptures.” (loc 124 Kindle, Truesdale) Wesleyans believe that the proof of the gospel reside primarily in how a person lives their life and “not in logic and argumentation.” (loc 160 Kindle, Truesdale) They support the policy of that to get a better understanding of their faith, is the result of all fields of human exploration and research, from scientific to historical.
On November 2, 1872 Woodhull and Claflin’s Weekly published a story reporting that a prominent and well known minister, Henry Ward Beecher, allegedly had an extra marital affair with Elizabeth Tilton, the wife of a well known editor and Beecher’s assistant, Theodore Tilton. Both Tiltons were members of Beecher’s congregation. Victoria Woodhull, supporter of free love and a proponent of women’s suffrage, implied in her article that Beecher, a pastor of the Plymouth Congregational Church in Brooklyn and an advocate of strong moral values, did not practice what he preached and committed adultery, something he advised against from the pulpit. It is believed that Mrs.Tilton confessed the affair to her husband in 1870 and subsequently retracted her confession under pressure from Beecher as well as Mr. Tilton. Mr. Tilton, apparently seeking to unburden himself, told the story to Elizabeth Cady Stanton, a women’s movement activist, who in turn repeated it to Mrs. Woodhull.
However, both groups consciously reshaped the organizing framework of religion to diminish its ordering of their lives within the public and private sphere. Prothero posits that while “The Bible remained authoritative [. . .] Americans insisted on interpreting it for themselves” (47), especially women who lived under its patriarchal construction. “In that effort,” Prothero continues “they were assisted by a new culture hero: the populist preacher, who combined evangelicalism and egalitarianism in daring new ways” (47). Prothero maintains that it was “the rise of pulpit storytelling” (51) that allowed such reimagining of religious ideology. Prothero goes on to argue that the “story sermon” (51) as a rhetorical style “did not catch on as fast in New England as it did in the South and the West (51),” a point ...
In today’s culture, the idea of there is perfect and divine designer that made the earth and everything that entails with it, really pushes people away. Not only has this idea been conflicted about in today’s culture. It has been especially trivial in past decades, an example of this is seen by H.J. McCloskey. McCloskey wrote an article about it called “On Being an Atheist”, which attempts to defeat the notion that there is a God. McCloskey first addresses the reader of the article and says these arguments he is about to address are only “proofs”, which should not be trusted by any theist. He then goes and unpacks the two arguments that he believes can actually be addressed, the cosmological and teleological argument. McCloskey also addresses the problem of evil, free will, and why atheism is more comforting than theism.
Penn Jillette is a very well-known atheist and a research fellow at Cato Institute and has lectured at Oxford and MIT. He also authored an article entitled, “There is no God.” In this article, Jillette declares himself to be “beyond atheism.” He argues that everyone needs to take a step back and start with no belief in God. Then, we can all start to look for evidence of God. Even Jillette believes that whatever conclusion we end up with, it has to be “some leap of faith that helps one see life’s big picture, some rules to live by.” Jillette's conclusion is simply “This I believe: I believe there is no God.” The rest of the article he goes on to explain that this decision has informed every moment of his life. He concludes his article by stating that believing there is no God gives him more room for belief in family, people, love, truth, and beauty.
I am an invisible man. With these five words, Ralph Ellison ignited the literary world with a work that commanded the respect of scholars everywhere and opened the floodgates for dialogue about the role of African-Americans in American society, the blindness that drove the nation to prejudice, and racial pluralism as a forum for recognizing the interconnection between all members of society regardless of race.
It is strange that two of the most prominent artists of the Harlem Renaissance could ever disagree as much as or be as different as Zora Neale Hurston and Richard Wright. Despite the fact that they are the same color and lived during the same time period, they do not have much else in common. On the one hand is Hurston, a female writer who indulges in black art and culture and creates subtle messages throughout her most famous novel, Their Eyes Were Watching God. On the other hand is Wright, who is a male writer who demonstrates that whites do not like black people, nor will they ever except for when they are in the condition “…America likes to see the Negro live: between laughter and tears.” Hurston was also a less political writer than Wright. When she did write politically, she was very subtle about stating her beliefs.
"This is the Hour of Decision with Billy Graham, coming to you from Minneapolis Minnesota" Billy Graham, has preached to more than 210 million people through a live audience, more than anyone else in history. Not only that, but Mr. Graham has reached millions more through live televison, video and film. This has led Billy to be on the "Ten Most Admired Men in the World" from the Gallup Poll since 1955 a total of thirty-nine times. This includes thirty-two consecutive more than any other individual in the world, placing him as the most popular American for about forty years. This essay is going to talk about Graham's personal life, and what kind of family he grew up in and im also going to talk in detail about how he became an evangelist, because I feel it is very important yet interesting. His accomplishments in the fifties are uncomparable, so I will be including a considerable amount of information concerning that topic. Finally I will be talking about his personal achievements, books written, and how he has been a companion to some of the American Presidents. William Franklin Graham Jr. was born in Charlotte, North Carolina on November 17, 1918. Graham was raised on a dairy farm by William Franklin (deceased 1962) and Morrow Coffey Graham (deceased 1981). In 1943 he married his wife Ruth McCue Bell, and had four children Virginia 1945, Anne Morrow 1948, Ruth Bell 1950, William Franklin, Jr. 1952, and Nelson Edman 1958. At age eighty, he keeps fit by swimming, playing with is nineteen grand children, and from aerobic walking, in the mountains of North Carolina, where he currently lives. (Billy Graham Best Sellers, 1999) Billy Graham told Time Magazine in one article about his life before becoming a preacher. "I lived on a farm. The only difference was I had to get up early in the morning and go milk cows. When I came back from school that day, I had to milk those same cows. There were about twenty cows I had to milk. By hand. That was before they had those machines. I loved being a farmer. But God called me to this work that I'm in now. I knew it was God calling. I said, "Yes. I will follow what God wants me to do." And so I went to two or three schools to get education.
...er of evangelical history, in which the Pentecostal-charismatic movement is quickly supplanting the fundamentalist-conservative one as the most influential evangelical impulse at work today”(Carpenter 237). The neo-fundamentalist movement, stemming from Graham and Falwell, is just another story in the rise and fall of influential popular movements, as now Pentecostalism has become the fastest growing form of Christianity in the world, with three to four hundred million adherents(Notes 12/3). The pattern in this rise and fall tends to be pieces that overlap and pieces that change and fundamentalism is no different. This was a movement that survived through hardships and adapted to welcome every human being, but it appears that it will remain mainly a twentieth century phenomenon as new forms of the pattern take its’ place.
The family background was rooted in rural Georgia. A.D. Williams was already a minister himself when he moved from the country to Atlanta in 1893. There he took over a small struggling church with some 13 members, Ebenezer Baptist. In 1899 Williams married Jennie Celeste Parks (1873 — 1941). The couple had one child that survived, Alberta Christine, M.L. King Jr.'s mother. A.D. Williams was a forceful preacher who built Ebenezer into a major church.
There has been a clash between secular thought and religion since its formation of societies in the classical age. Both have made an equal effect on the culture of each empire by influencing people to change their belief on the world. Major religions have made interactions, which affected some of their ideas for what they have become now. The major religions during the classical age are Christianity, Judaism, Buddhism, Islam, Hinduism, Jainism, Daoism, and Zoroastrianism. These religions also have similarities and differences between each other in which it has involved them to what they've become. The major empires that have affected are Persia, India, China, Greece, and Rome. These empires' culture has influenced by religion to the extent where it has changed their lifestyle. Although secular thought has made a huge impact on the world, world religion has affected history since its reemergence of empires by exchanging culture of their ideas during the classical age.
The Baptist Bible Fellowship International has done great things throughout the many years of its existence. The reason for the group’s success has been through missions, evangelism, Bible Colleges, and church planting. In the 1950’s the World Baptist Fellowship ruled the Baptist scene. During the era of the WBF there was a conflict that arose as J. Frank Norris attempted to overthrow G.B. Vick’s presidency at his Bible College. Norris desired to be president of the college that Vick established. Norris attempted to push Vick out by spreading rumors and causing dissension regarding Vick’s character among the students that attended the college. Jeffery D. Lavoie writes in, Segregation and the Baptist Bible Fellowship, that G.B. Vick aided a “movement” for a new fellowship after being removed from his presidency by J. Frank Norris. When about one hundred pastors decided leave the WBF and start a new fellowship. With the leadership of Vick and the other pastors, a brand new fellowship called the Baptist Bible Fellowship was created in May 1950 (Lavoie 2). The WBF was the most prominent fellowship among Baptist pastors, and slowly after the BBF was formed, the WBF faded away. To this day is still existing and running as a missions agency.
His church is a “good sized” suburban church that has been around for 295 years. He describes the parishioners as having a “broad tent” of theological views. This congregation is open to new ideas and re-visiting the old. They appear to be carrying out intentional missional work in their community