Congregational Revival For America S Heartland

This manual provides lenses- geography, religion, politics, culture, economics, history, ethnicity- to better understand the complexity and depth of congregations as social institutions and as the body of Christ within a multi-layered context of life.

The lasting solutions to rural America's churches challenges will be found in rural America. The rural church in America in the twenty-first century must develop new relationships and new ways of doing things to ensure prosperous and socially healthy future. But we should not delude ourselves into thinking that the rural American church has so many unique issues. In fact, most of the challenges facing the rural American church today are often the same challenges for the declining rural, urban fringe, and extreme urban church seeking renewal and revitalization. Yet, while the challenges are similar, the solutions are more unique. It has been just a little over a year since I completed my study sabbatical focusing on rural church revitalization. Our research revealed three profound types of churches among the rural landscape. The first type were those churches which were benign. These benign churches were 118 (33.71%) out of the 350 rural churches surveyed. Benign churches are the churches which have primarily a maintenance mindset which is displayed by very little effort and very low expectations. The second type we discovered were the bewildered churches in the rural landscape. Bewildered churches are those which are so frustrated that they are all but ready to jump off the proverbial bridge. These churches were 117 (33.43%) out of the 350 churches interviewed and surveyed. They are not only doing nothing they have no desire to seek renewal or life. They are the ones which have the mantra that the last one left alive remember to turn the lights off. The third type of rural church our research and interviews revealed are those who are the bold. These bold churches along the rural landscape have leaders which operate more as a community watcher and chaplain for the entire region not just a few church members. These churches were 115 (32.86%) of the 350 churches surveyed and interviewed. Without a doubt these were the healthiest of all the three types. They had a forward focus and were willing to try almost anything to reach their tiny population for Christ Jesus. Those churches were led by leaders who were strong voices for righteousness in their rural communities. They were not only participants with community leaders but they were partners in projects for the good of the area. These bold churches also stretched the usual outreach area around their church from six miles to thirty miles. The bold churches were most interested in connecting with the community. They sought ways to think outside of the box for the betterment of community not just the church. They emphasized newness over deadness. I am extremely encouraged at what I have seen and the pastors who are giving it their all for the sake of Christ in these rural areas. As a rural church revitalizer, you cannot settle for just doing a little. You must give it your all if you are going to revitalize a rural church. Successful rural revitalizers stay out front and on the edge. Dying rural churches are more focused on relaxing in a recliner. There have been many who I met that could barely make ends meet and yet their daily walk and Christian experienced makes ours pale in compare. There was such joy and intimacy in these congregations. The pace was much slower and so much more relaxed. These rural churches affirmed the membership and accepted everyone. Pastors of these rural churches were known in these small communities. They were making a difference. This will be the most challenging ministry assignment you will ever face! Might I make one more parting observation? While so many in denominational life are focusing on a small number of urban centers for their future hopes, perhaps such short sightedness will be the cause for us to lose the rest of America. What a sad day that will be. Our Lord Jesus loves the little communities just as much as He does the big ones. Hold on and keep on. Hold on Rural Church Revitalizer. Hold on!

"In the beginning"--Being Zulu and Christian -- Conflicting identities -- Revival -- Naturalizing the faith -- A Zulu church -- Conclusion.

Pastoral care in rural communities is different from care in other locales. Despite these differences, rural churches and communities also hold a particular wisdom from which the rest of the church might benefit. Small towns and rural areas have particular challenges, and in seeking to live out the Christian life in the midst of those, local churches have unique and useful insights into what it means to care for one another.

The mainline Protestant churches played a vital role in the settlement of the West. Yet historiansøhave, for the most part, bypassed this theme. This account recreates the unique religious and cultural mix that sets this region apart from the rest of the nation. From itinerant circuit riders to powerful urban bishops, western clergy were continually involved in the maturation of their communities. Their duties on the frontier extended far beyond delivering Sunday sermons; they also served as librarians, counselors, social workers, educators, booksellers, peacekeepers, and general purveyors of culture. Weaving together the varied experiences of men and women from the five major Protestant denominations?Baptist, Methodist, Presbyterian, Congregational, and Episcopal?the author discusses their responses to life on the frontier: the violence, the tumultuous growth of the cities, the isolation of farm life, and the widespread hunger, especially among women, for ?refinement.?

"As a comparative community study, "American Heartland" shifts attention to a relatively understudied region of the country. To date, community studies of the Northeast, and particularly New England and New York, have dominated our understanding of social, cultural, and religious change in the nineteenth century. Unlike studies of the Northeast which link cultural change to commercial and market development, this one makes race, pluralism, and sectionalism crucial factors in considering shifts in cultural expression and religious mores. As diverse cities situated at the nation's divide between slavery and freedom, Louisville and Cincinnati dramatize the desire for a consolidated national culture and identity as well as the struggle for black Americans' enfranchisement and citizenship in a period of increasing religious pluralism and section tension."

As its name implies, the Reformed tradition grew out of the 16th century Protestant Reformation. The Reformed churches consider themselves to be the Catholic Church reformed. The movement originated in the reform efforts of Huldrych Zwingli (1484-1531) of Zurich and John Calvin (1509-1564) of Geneva. Although the Reformed movement was dependent upon many Protestant leaders, it was Calvin's tireless work as a writer, preacher, teacher, and social and ecclesiastical reformer that provided a substantial body of literature and an ethos from which the Reformed tradition grew. Today, the Reformed churches are a multicultural, multiethnic, and multinational phenomenon. Historical Dictionary of the Reformed Churches, Third Edition contains a chronology, an introduction, and an extensive bibliography. The dictionary section has more than 1,000 cross-referenced entries on leaders, personalities, events, facts, movements, and beliefs of the Reformed churches. This book is an excellent resource for students, researchers, and anyone wanting to know more about reformed churches.

What Kansas really tells us about red state America No state has voted Republican more consistently or widely or for longer than Kansas. To understand red state politics, Kansas is the place. It is also the place to understand red state religion. The Kansas Board of Education has repeatedly challenged the teaching of evolution, Kansas voters overwhelmingly passed a constitutional ban on gay marriage, the state is a hotbed of antiabortion protest—and churches have been involved in all of these efforts. Yet in 1867 suffragist Lucy Stone could plausibly proclaim that, in the cause of universal suffrage, "Kansas leads the world!" How did Kansas go from being a progressive state to one of the most conservative? In Red State Religion, Robert Wuthnow tells the story of religiously motivated political activism in Kansas from territorial days to the present. He examines how faith mixed with politics as both ordinary Kansans and leaders such as John Brown, Carrie Nation, William Allen White, and Dwight Eisenhower struggled over the pivotal issues of their times, from slavery and Prohibition to populism and anti-communism. Beyond providing surprising new explanations of why Kansas became a conservative stronghold, the book sheds new light on the role of religion in red states across the Midwest and the United States. Contrary to recent influential accounts, Wuthnow argues that Kansas conservatism is largely pragmatic, not ideological, and that religion in the state has less to do with politics and contentious moral activism than with relationships between neighbors, friends, and fellow churchgoers. This is an important book for anyone who wants to understand the role of religion in American political conservatism.