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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Christian Science
Description
An account of the resource
The items and collections within this collection relate to the First Church of Christ, Scientist, also known as Christian Science, a form of Protestant Christianity
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Text
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PDF scan of newspaper pages
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First Church of Christ, Scientist: ‘where people have been healed for 100 years’
Learn more at today’s open house
By Sharon Kant-Rauch
DEMOCRAT FAITH EDITOR
Perhaps you’ve heard the term Christian Science, walked by the First Church of Chris t, Scientist downtown or glanced in a Christian Science Reading Room.
But do you know what it’s all about?
If not, today you’ll have a chance to find out as the church hosts an open house, a speaker and an organ concert as part of its 100-year anniversary.
“Letting people know that there exists a church in Tallahassee where people have been healed for 100 years, that’s our main objective,” said Vicki Sheffield, a Christian Science practitioner.
Since Mary Baker Eddy founded the denomination in 1879, healing — including physical and emotional — has been the focus of the church. Eddy believed that man is spiritual.
Since our spiritual nature reflects the perfectness of God, if we are aligned with that perfectness, we can be…
Being healed from grief is what first brought Sheffield to the church. She was attending Florida State University in the 1960s when her father was murdered in South Florida. Shaken and depressed, she wandered from church to church, trying to find relief from her suffering.
One day a woman offered her a ride home * • from band practice. She was a Christian Scientist, and she gave Sheffield a copy of.Eddy’s book “Science and Health with Keys to the Scriptures.” From the first words, “To those leaning on the sustaining hooked.
“light flooded my consciousness ” she said. “It was just what I needed.”
.Sheffield later became a Christian Science practitioner — someone who has gone through a two- week training, performed three healings (verified by the patient) and agrees to work full time as a practitioner.
Judy Clark, a member of the church for 30 years, said her first healing helped her stop smoking. At the time, she was 21” years old and smoking up to two packs a day. She had tried to quit before, but had been unsuccessful. She decided to give Christian Science a try.
A Christian Science practitioner came over to her house and talked with her. Clark can’t remember the details of what they discussed that day, but she remembers his advice: Say the Lord’s Prayer, not by rote, but with real intention.
Clark said the prayer driving to work, on a break, any chance she had. By the end of the week, when she was cleaning house and found a pack a cigarettes, she realized she hadn’t smoked in a week. Quitting had been effortless.
“That gave me encouragement,” Clark said. “This really works. I can do this.”*
Today Clark doesn’t get routine physical exams or tests unless required by insurance. She said she used Christian Science for the occasional illnesses of her three children.
“I could count on one hand anything that was really serious,” she said. Things were handled quickly.”
Pat Pieratte, who has been a Christian Scientist all her life, said when she gets sick or has an accident such as burning herself on the stove, she begins declaring that she is a creation 6f God, and that as God’s creation she is spiritual, not material. She reflects on a quality of God such as spirit, soul, life, truth or love that best fits her situation. She said a healing occurs right then or in a few days. She recently had a crown put on her tooth without the use of novocaine.
The wonderful thing about Christian Science is that when you get healed it’s not only a physical thing, you advance spiritually,” she said. “If you go to a doctor, only your body may get healed”
(Harold Koenig, codirector of the Center for Spirituality, Theology and Health at Duke University, wrote in an e-mail that he wasn’t aware of any “scientific study or objective documentation of Christian Science healings.”)
As a result of Christian Scientists’ reliance on payer, many people assume Christian Scientists are not allowed to go to doctors. Not true, Sheffield said. Church members are free to go to a doctor anytime without risk of condemnation or expulsion. It’s an individual decision. Clark, for instance, complied with the vaccinations and physical exams the law required for her children to attend school.
The public also often confuses Christian Science with Scientology. The First Church of Christ, Scientist is a Christian church that uses the Bible and Eddy’s writings as its foundational literature.
Scientology was founded in the 1950s by L. Ron Hubbard. It incorporates ideas from many religions and postulates that humans are immortal, that their experiences extend beyond a single lifetime, and that their capabilities are unlimited, according to Scientology’s official Web site. One of Scientology’s most famous followers is actor Tom Cruise.
A similarity between the two religions is that they offer spiritual solutions to physical problems.
The First Church of Christ, Scientist doesn’t have a creed, a doctrine or a clergy. To be a church, as opposed to a society, one of tiie members must be a practitioner.
Two other positions at the church include the First and Second Readers, who speak at Sunday services. The sermon consists of one Reader reading from the Bible, and the Second Reader reading from Eddy’s writings.
On Wednesday night, there’s another reading, and a chance for people to give testimonies about their healings, which deal with problems in any area of life — physical, emotional or financial. It’s often a time when members pray for healing the sins of the larger society.
Six days a week the Christian Science reading room, which recently moved from the North- wood Mall to a small building next to the church on Adams Street, is open to the public. The room contains the writings of Eddy that date back to the 1800s and church periodicals and newspapers up to the present.
Sheffield said overall the services, and the healings, are really very simple.
“God is right there, talking to us,” she said. “He is trying to make us aware that he is here.”
IF YOU GO
■ What: First Church of Christ, Scientist centennial celebration and open house.
■ When: 10 a.m. to 4 p.m. today.
■ Where: 122 N. Adams St.
SCHEDULE
■ 1 p.m. Organ recital by church organist James Amene, a graduate of FSU’s College of Music.
■ 2 p.m. Speaker Betty J. O’Neal from Lynn, Mass., will give a lecture titled “Perplexed? Learn how Christian Science heals.”
■ The Reading Room will be open during the entire open house.
Christian Science began with 19th-century woman
By Sharon Kant-Rauch
DEMOCRAT FAITH EDITOR
Mary Baker Eddy, bom in 1821, was a sickly child and as an adult suffered from illnesses that caused her to spend weeks in bed.
After her first husband died in 1844, she was sick so often that her only child had to be raised * by family members and neighbors.
In 1866, she fell on the ice in Lynn, Mass., causing injuries so severe she thought she was going to die. One night, she reached for the Bible and began reading about the healings of Jesus. She was healed and got out of bed.
She spent the next three years studying the Bible and coming up with what she called Christian Science — a set of principles she believed explained the laws of God and creation. When applied, she believed they could bring about healings of all kinds.
In 1875, she published her book “Science and Health with Keys to the Scriptures” and in 1879, founded the First Church of Christ, Scientist.
She was vilified by many, including the author Mark Twain, but her church and her teachings spread throughout the world. Today, the Mother Church is in Boston, Mass., and has 1,800 branches worldwide.
In 1908, when Eddy was 87 years old, she started the newspaper The Christian Science Monitor. Today it is an international daily newspaper that publishes Monday through Friday. It has won seven Pulitzer Prizes.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
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First Church of Christ, Scientist Centennial
Description
An account of the resource
Tallahassee Democrat article on the Tallahassee Christian Science Church celebrating its centennial.
Creator
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Kant-Rauch, Sharon
Contributor
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Tallahassee First Church of Christ, Scientist
Source
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Scan of article courtesy of Tallahassee First Church of Christ, Scientist
Publisher
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Tallahassee Democrat
Date
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18 Oct 2008
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Copyrighted
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PDF scan of newspaper pages
Language
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English
Type
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Newspaper
2008
centennial
Christian
Christian Church
Christian Science
christian sects
newspaper clipping
October
Tallahassee
Tallahassee Churches
Tallahassee Democrat
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5551bde37f4e36ea37f6142351120757
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Christianity
Description
An account of the resource
The items and collections within this collection relate to the religion of Christianity
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Text
Any textual data included in the document
Lacey Csaszar
Professor John Crow
REL 1300
22 April 2016
The Influence of Modern Culture on American Christianity
Religions are regularly shaped by the society that adopts them and Christianity is no different. Since it’s beginnings Christianity has both shaped the societies that have embraced it and been shaped by the societies as well. In modern America, Christianity has been taken to a new level by the influence of culture in the forms of advanced technology, modern accommodations and comforts, and unique outreach approaches.
Christianity began over 2000 years ago and came to the United States over 300 years ago, creating a large amount of time for it to change, become modernized, and refreshed. It was known that, “From the inception of the British colonies, settlers flocked to North America’s shores in search of freedom to practice their religious faith… The American colonies served as a beacon for religious freedom, according to the narrative, a respite from religious persecution that was common throughout Europe.” (Green) This freedom became essential to the growth of Christianity in America, especially in it’s Protestant forms. Escaping Europe and it’s many dictations and rules of how to worship, when to worship, and what that was supposed to look like, led to less restrictions for Christian churches and even more changes over time.
Technology has changed greatly over time, each time creating more opportunities to modernize the way Christianity is practiced. Original Christian texts were first passed by word of mouth before being written down, later printed, and even later typed and shared electronically. As Christianity is a religion called to evangelize to all the nations, these types of advances help to share their beliefs with others all over the world. There are many ways that technology has changed the church. Some agree with these changes while others challenge it, “The dual-edged nature of technologies is rarely considered in church settings or within Christian circles.” (Smith) As many people do not challenge technology’s regular presence in their everyday lives, from vehicles to entertainment, I would agree that many rarely look at technology critically, except for when a cell phone rings in service at the wrong time. Smith goes on to point out, “PowerPoint presentations, pretaped music accompaniment, synthesizers, video clips, global distribution of sermon materials and Bible study materials “McDonaldize” the faithful … as they gather weekly to participate in a technologically saturated worship experience that might leave a dispassionate observer to wonder who or what is the real focus of the encounter.” (Smith) While singing in church is common as well as instrumental accompaniment, I can see that maybe there is an over-saturated worship experience occurring.
Large “Mega-Churches”, as they are called, are known to serve 10,000 or more people a weekend. When these people show up they may not even notice how much technology has been integrated into their experience. Music plays in the background as they walk in, a hidden electronic counter makes sure to count each new person as they walk into the sanctuary, and a person sitting at a large control panel monitors each of the cameras as they catch the pastor speaking and jumps to the best shot. To even further the technological experience some churches now offer their services live online to home audiences who cannot make it to the physical location of the services. While in many ways this technology is helpful to the churches in providing an experience for their congregations is the technology starting to take over? Would the same congregation listen to a message that wasn’t offered up with a catchy feel-good worship song? In many ways I doubt the average attender even sits through an entire message without being distracted by their own personal technology during a service. Christianity in American has definitely been permeated by technology as a part of our modern culture and expectations.
While modern American culture has influenced technology within the church, other aspects of the establishment have changed as well, including many accommodations and comforts. Numerous people in America have good reasons not to go to church, which may include such phrases as, “It’s a hassle to get everyone out the door on time and in nice clothes that early in the morning” and “Church is boring”. Some churches have attempted to combat such issues by adding many amenities not traditionally found in services. For example, those who say that they can’t make it on Sundays now have the option to attend Saturday night services instead if their church offers it. Some places, such as Grace Family Church in Tampa, FL, have come to offer such things as Starbucks locations within the church walls, with two Starbucks different locations on just one of their campuses.
Serving coffee isn’t the extent of the available comforts either; on Saturday nights after each service there is live music and freshly prepared food available in a large courtyard of the church. Free childcare is also available and encouraged for any age kid up through middle school so they don’t have to sit through and potentially disrupt the adult service. Mother’s rooms are also available as a place for a mother to privately breastfeed or soothe her child with the additional option of viewing the service live through a TV playing in the room. These changes to how a church operates and the services it now offers are the result of expectations created by modern American culture. The original services of the Christian church were not even in English, but now we give our congregation bulletins with service notes laid out and even offer such accommodations as sign language interpreters.
While all of these changes come from cultural influences, they have also been capitalized on by the church as a way to reach their congregation in new and unique methods.
In the last words of the Gospel of Matthew are a few verses known as The Great Commision, “Then Jesus came to them and said, “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.”” (Holy Bible: New International Version Matthew 28:17-20) As a Christian one of the driving forces behind what we do is this direct statement from Jesus. He calls upon his people to go and share the gospel with others.
Reaching people with the Christian gospel in modern America can be challenging. Many are simply to busy for Christianity or are influenced and filled by so many other things that there just isn’t enough room. To better communicate with their audience Christianity has turned to many modern resources. Almost every large church now fully engages in social media. It is not uncommon for them to have a Facebook page, twitter account, and Instagram. The highly involved churches might even have FourSquare, Snap Chat, Pinterest and Vine. Any respectable church will also have a modern website with a calendar of current events and potentially a blog that pastors and other leaders within the church contribute to.
All of these things allow new platforms to engage with their target audiences. These tools are initially free and allow a platform that can be updated at any time to connect with people. For example, if a church event is going on, a tweet can be sent with an image and a hash tag letting others know about the opportunity. This can be retweeted by other members of the church and eventually it may provide someone with information about the church they were previously unaware of.
Simple organic moments like these create a network that is vital to the success of a church nowadays. One of the largest audiences that does not currently attend church are those in their twenties and thirties, especially without kids and unmarried. So what do churches start doing? Creating events for that specific age group in that specific season of life. Never in anything have a read did the first church host a night where the pastors answered questions about sex and what it looks like to stay pure and then there was a gathering that included food trucks, a DJ, and outdoor games for everyone to enjoy.
Churches have taken how they reach out to people to a whole new level. They will create opportunities that people have never had, they will come to where the people are, and if they are good at it, they will convince the people to join their church. Outreach approaches for centuries have worked as ways to evangelize by meeting a particular need, but as modern American culture shifts and changes, so will the ways that churches reach out to their communities.
While no one can say for sure whether these methods will be for the long term good or bad of the church, today’s churches are being influenced by modern American culture through technology, accommodations and comforts, and unique outreach approaches.
Word Count: 1519
Bibliography:
Green, Steven K. Inventing a Christian America: The Myth of the Religious Founding. N.p.:
n.p., n.d. Oxford Scholarship Online. May 2015. Web. Apr. 2016.
Holy Bible: New International Version. Grand Rapids, MI: Zondervan, 2011. Print.
Smith, James K. A., and Amos Yong. "Is There Room for the Spirit in a World Dominated by
Technology." Science and the Spirit: A Pentecostal Engagement with the Sciences.
Bloomington: Indiana UP, 2010. 197-98
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
PDF of 8.5x11
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
The Influence of Modern Culture on American Christianity
Description
An account of the resource
Religions are regularly shaped by the society that adopts them and Christianity is no different. Since it’s beginnings Christianity has both shaped the societies that have embraced it and been shaped by the societies as well. In modern America, Christianity has been taken to a new level by the influence of culture in the forms of advanced technology, modern accommodations and comforts, and unique outreach approaches.
Creator
An entity primarily responsible for making the resource
Csaszar, Lacey
Contributor
An entity responsible for making contributions to the resource
Lacey Csaszar
Source
A related resource from which the described resource is derived
Written by Lacey Csaszar
Publisher
An entity responsible for making the resource available
Lacey Csaszar
Date
A point or period of time associated with an event in the lifecycle of the resource
2016-04-22
Format
The file format, physical medium, or dimensions of the resource
8.5x11 PDF
Language
A language of the resource
English
Type
The nature or genre of the resource
PDF of Essay focusing on the Influence of Modern Culture on American Christianity
Subject
The topic of the resource
Christian humanism.
Christianity in mass media.
Christianity in literature.
American Culture
American Religion
Christian
Christian Church
Christian Church society
christian traditions
modern
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f7bb2ee6d3740bf91791cf5cc89db765
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
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Multiple Religions
Description
An account of the resource
The items and collections within this collection relate to numerous religious traditions. As such, these items cannot be classified as any one religious tradition.
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
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The Affects of Christianity, Buddhism, and Islam in Public Schools
Description
An account of the resource
Religious associations not being allowed to be discussed throughout the world is a major problem. These controversies affect romantic relationships, family relationships, and economics most frequently. The three religions I will be discussing most in depth include; Christianity, Buddhism, and Islam. All three religions have a very hard time passing for being properly taught in public school systems. Which I think is an article very up for debate and also based on the maturity of the teacher. I am so ecstatic to dive into this subject.
Creator
An entity primarily responsible for making the resource
Ashley N. Schneller
Contributor
An entity responsible for making contributions to the resource
Ashley N. Schneller
Source
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http://www.theblaze.com/contributions/educators-ignore-the-part-religion-can-play-in-education/
http://www.faithfacts.org/christ-and-the-culture/the-impact-of-christianity
https://carm.org/christians-and-education
http://www.centerforpubliceducation.org/Main-Menu/Public-education/The-law-and-its-influence-on-public-school-districts-An-overview/Religion-and-Public-Schools.html
Publisher
An entity responsible for making the resource available
Bhikkhu Bodhi
Matt Silck
John Horvat
Date
A point or period of time associated with an event in the lifecycle of the resource
1962-present
Language
A language of the resource
English
Subject
The topic of the resource
Christianity, Buddhism, Islam, school prayer, 1962, public schools, economics, family relationships
Buddhism
Christian Church
economics
family relationships
Islam
population
Public Schools
punishments
school prayer
significant others
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da0b77fbd0612b36edafab934db0a45e
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Christianity
Description
An account of the resource
The items and collections within this collection relate to the religion of Christianity
Website
A resource comprising of a web page or web pages and all related assets ( such as images, sound and video files, etc. ).
Local URL
The URL of the local directory containing all assets of the website
https://roleofreligioninpolitics.wordpress.com
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Role of Religion in Politics
Description
An account of the resource
The first of many constitutional amendments in the United States was formally separating the role of religious institutions from the government. Centuries later, religion is still mentioned when watching presidential debates or when talking about "controversial" policies because there is still a strong presence of religious principles in the United States government. This is because the Christian Church - the dominant religion in the United States - in particular has power in the government because of the influence on some of our government officials and average citizens. Consequentially, there are irreligious citizens, or non-Christian Americans that are forced to live by values that they may be indifferent to them.
This a blog that addresses the influence that religion has on the implementation of government policies. The range of Christian influence on American lives has become the norm, for instance the addition of "under God" in the Pledge of Allegiance, but the dismissal of other religious deities while on school grounds. The absence of uniform sexual education in school because of beliefs that in order to educate, there would need to be exposure to "obscenities," like the human body. The right to marriage is something that was a privilege given only to heterosexual couples, it's been less than a year since same-sex marriages were forced to be granted and recognized. Women don't always have rights to make decisions about their own body's because of the fact that they have the ability to bear children and there are Christian principles that can object to their ability to prevent conception or to terminate it. These are all topics that are mentioned within this blog, they all point out the role religion plays in politics in America, and therefore the role it plays in all our lives.
Creator
An entity primarily responsible for making the resource
Parchment, Malika
Contributor
An entity responsible for making contributions to the resource
Malika Parchment
Date
A point or period of time associated with an event in the lifecycle of the resource
2016-03-15 to 2016-04-15
Format
The file format, physical medium, or dimensions of the resource
PDF 75.82 KB
Language
A language of the resource
English
Type
The nature or genre of the resource
Blog
Subject
The topic of the resource
Religion and Politics--United States.
Religion in the public schools--United States.
Separation of church and state.
United States. Supreme Court.
Marriage.
Christian Church
Equality
government
Politics
REL1300
Religion
United States
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Dublin Core
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Title
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Christianity
Description
An account of the resource
The items and collections within this collection relate to the religion of Christianity
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Text
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The battle between Protestant and Catholic versions of Christianity is long-waged; since the dawn of the Protestant reformation in the 16th century, both sects have changed dramatically in the way they identify themselves as well as in the way they identify each other. Hate between the two is a common sentiment, seen in literature and political commentary in regions around the world. However, it is notable that these sects have recently, in the post-WW2 era, found a way to coexist, especially in the United States. In this paper, I will focus on how these sects have moved closer together in their beliefs and practices, the advent of the 'non-denominational Christian church' that is sweeping the nation, and ultimately the shared mission that both sects have.
In his piece titled "Protestant-Catholic Tensions," John Kane notes that the tensions were indeed growing stronger as of the early 1950s. He notes "Protestantism's lack of vigor [as] the result of urbanism, the attack on fundamentalism by physical science, and the inherent weakness or strength of Protestantism – its right to protest by splitting off from the parent organization into numerous sects" (Kane 666). This establishes then that the multiple sects within the overall picture of Protestantism can be seen as either strength or weakness, and that regardless it is a significant part of the definitional difference between Protestantism and Catholicism. It is important to note the impact that situational factors can have on these Protestant-Catholic relationships in America as well as what the general history between the sects has looked like. Kane speaks at length on the "impression that Protestant-Catholic relationships in the United States are shifting in the direction of conflict" (Kane 663). He notes that the conflict between Protestants and Catholics have "rarely been static" throughout the history of the United States; he explains that the pattern the conflicts seem to follow is a shift "from accommodation to conflict to a limited cooperation and back again as situational factors and the definition of these factors have varied" (Kane 663).
This rollercoaster shift noted by Kane is evident even from the early 1950s to now. To begin, we will establish the landscape of the tensions at the beginning of this span of time. Catholicism is, according to Kane, "predominantly an urban religion" and saw growth with the influx of central and southern European immigration at the beginning of the twentieth century (Kane 666). He argues that the structured element of Catholicism that came with schools and churches ready for newcomers was very inviting, and that even their policies against contraception contributed vastly to their growth. This establishes, then, that the tension at the beginning of the postwar era were there and relied heavily on the very structure of the two which allowed Catholicism advantages in growing much quicker than the often stagnant Protestantism.
In an effort to more empirically judge these tensions and their growth, Kane quotes a study made by Professors Berelson and Lazardsfeld of Christian Century and America for the beginning of the years 1939, 1944, and 1949. Christian Century is a _____ and America is a Roman Catholic publication of the Society of Jesus; both are claimed to "have wide circulation and appear influential within their respective fields" (Kane 568). Using the method of content analysis, this study found an "increase of items critical of the respective groups in each case over the period of five or ten years prior to 1949" (Kane 569). Christian Century almost tripled their critical items of Catholicism in 1949 and while America initially decreased their items critical of Protestantism initially, they had grown nearly five times by 1949. He uses this study to conclude that the tensions had either rose or at the very least grown more articulate.
It is established, then, that the 1950s began with heightened tensions between these two sects. However, despite these heightened tensions leading up to this period, it is worth noting that his period also saw the aftermath of World War 2, which ended in 1945. War is something that has historically brought the two sects together, giving them a common enemy to base their relationship on. Mark Wild, in his piece titled 'Urban Christianity' in the United States After World War 2, notes that "the postwar period witnessed a sea change in American religions beliefs and practices; church attendance and membership rose to unprecendeted levels by the late-1950s, traditional bases of religious authority weakened, and new forms of belief and practice proliferated" (Wild 645). What this suggests, then, is that not only does war provide a common enemy – it also provides the common struggle of rebuilding in its aftermath. It is worth noting, too, that Kane is writing in 1951, just before this surge in church attendance and membership for all denominations across the board happened. Both authors also point out the recent rising in scholarship not only on the church and its function in general but also specifically on the divide within the church and what it takes to overcome it.
Before progressing past this point in our timeline, it is important to understand that these tensions are based in more than church structure and theology. Kane explains that "Protestant objections to Catholicism are not entirely on religions grounds" and that as religion constitutes a way of life, its teachings very often bleed into areas including market values, political beliefs, and family structure, and this is where the majority of tensions lie between Protestants and Catholics (Kane 665). This struggle between religion and culture is touched on in Anthony Carroll's Church and Culture: Protestant and Catholic Modernities. In it, Carroll explains that the "question of how church and culture should relate to one another is not a new one" and that due to our "increasingly pluralistic and interconnected world with competing worldviews, the church and culture relationship needs to be re-actualised for our time" (Carroll 163). This is important to keep in mind, because not only are these conflicts rooted in culture as much as they are rooted in theology, but they are also being pushed farther by culture. In other words, the shape of our current cultural landscape is encouraging these conflicts in ways they have not been subjected to in a long time.
For this phenomena, the response of the churches to racism and integration provides an excellent case study. Wild sifts through the varying yet limited studies done on this issue and found that "given the concordance between religion and community, Christians almost inevitably drew on their faith to understand and negotiate the ways that race structured social relations in the city" (Wild 648). His findings indicate that within this understanding of race structure was impacted by the specific denomination's view to where their community exists. The Catholic parish has a fixed nature: "Catholic churches often remained in 'transitioning' neighborhoods" and thus "became a site of contest and accommodation for modern race relations" (Wild 649). He notes that there was often social, cultural, and economic resistance to integration in these neighborhoods that paired with movements for racial justice and tolerance among the clergy. In other words, the church's response and understanding of the vent were directly influenced by the churches community to stay where it was and let the people shift accordingly. Protestant parishes, on the other hand, tended to migrate with their congregations; instead of staying in one place and letting the people shift, the parish would follow the people.
Another factor that has impacted this divide is the accelerated rate of immigration the United States has seen since 1965. The immigration of southern and central European Catholics to the United States at the beginning of the twentieth century and the subsequent impact it had on Catholic growth was touched on earlier. According to Wild, his immigration happening from 1965 onwards is of a different nature. It has spurred a rise in smaller church communities that were independent and unattached from the larger sphere of politics within the Christian religion. In other words, non-denominational churches have seen their rise in concordance with the rise in immigration. Wild notes that despite the smaller impact the independent churches he describes as "smaller, ephemeral, and less socially active institutions" leave, they have seen growth due to the gravitation of immigrants to "institutions that resembled those they'd left behind, even if these institutions were disconnected from municipal politics" (Wild 650). Interestingly, Wild cites studies showing that the growth in these independent, evangelical, or otherwise Protestant city churches recently has been concentrated in immigrant communities. In these communities, "even traditionally Catholic populations have built Pentecostal and other Protestant churches" (Wild 650). All of this is to suggest that the heightened rates of immigration have complicated the landscape of Catholic and Protestant relations in ways that have required them to work together for the overall implementation of their faith and has also caused a growth in the communities of the latter.
In the wake of this re-actualization occurring in our cultural landscape of pluralism and interconnectedness, urban American Christianity has changed in its function from its original appearances. Notably, urban Christianity, regardless of denomination, is learning to work with governments and other agencies for the betterment of the people as a whole. Wild notes Sacramento as a case-study for this interaction; various denominations, including the modern non-denominational strand, of Christianity have engaged with municipal politics on welfare issues in this city. The Catholic Church has taken it a step farther; he notes that "the Catholic Church participated in an 'urban consensus' in which secular and religious leaders of various faiths worked together for the benefit of the city" (Wild 647). This is important because it shows that causes besides mutual enemies, as we saw earlier with war, can bring these often conflicting sects together. This goes beyond the Catholic/Protestant divide, too; this examples alone shows secular leaders and religious leaders of completely different faiths working together for overall good, and there are more examples like it.
Ultimately, Kane's observed rollercoaster of relations between these two areas of Christian influence is proved here: from accommodation to conflict to cooperation, even our recent history proves that these religious institutions have an extremely complicated and fast-evolving relationship. In this post-WW2 era, relations between the Protestant and Catholic institutions have shown the same pattern that their history has followed since the 16th century, though perhaps in a more expedited form. We are now in a phase of cooperation as the churches move together to stand against secular growth; whether it will last is hard to determine. Regardless, the modern, independent churches played a huge role in developing these relations and have helped both see that they do in fact share the same mission in the end.
Page Break
Works Cited
Kane, John J. "Protestant-Catholic Tensions." American Sociological Review16.5 (1951): 663-72. JSTOR. Web. 14 Apr. 2016.
Carroll, Anthony J. "Church and Culture: Protestant and Catholic Modernities." New Blackfriars 90.1026 (2009): 163-77. JSTOR. Web. 14 Apr. 2016.
Wild, Mark. "‘Urban Christianity’ in the United States After World War II."History Compass 9.8 (2011): 644-56. Web.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Microsoft Word Document
Dublin Core
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Title
A name given to the resource
Protestantism versus Catholicism: The Ever Evolving Nature of Church Growth
Description
An account of the resource
This essay looks at the tensions between Protestantism and Catholicism and analyzes the shifts within these tensions, noting the revolving nature of them from accommodation to conflict to cooperation and back again. This essay focuses specifically on the 1950s era through modern times.
Creator
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Sneed, Paige A. N.
Contributor
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Paige A. N. Sneed
Date
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2016-04-15
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Creative Commons
Format
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PDF
Language
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English
Type
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Document
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The topic of the resource
Protestant-Catholic
Catholicism
Religion, culture, and history
1950
Catholicism
Christian Church
Christian Denominations
christian sects
Christianity
cultural impacts
Evolution
immigration
independent church
Protestantism
Religion
religion and culture
religious communities
tension
world war 2
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Christian Science
Description
An account of the resource
The items and collections within this collection relate to the First Church of Christ, Scientist, also known as Christian Science, a form of Protestant Christianity
Still Image
A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials.
Original Format
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Black & white photonegative, 35 mm.
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Title
A name given to the resource
Front of First Church of Christ, Scientist in Tallahassee
Description
An account of the resource
Monochrome picture of First Church of Christ, Scientist, Church Building circa 1961.
Creator
An entity primarily responsible for making the resource
Tallahassee Democrat
Contributor
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John L. Crow
Source
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State Archives of Florida, Florida Memory. <https://www.floridamemory.com/items/show/267234> Location: 30740C. Tallahassee Democrat collection, M87- 27, Box 9, Image Number TD01445B
Publisher
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Tallahassee Democrat
Date
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1961-05-22
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Copyrighted
Format
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Black & white photonegative, 35 mm.
Type
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Still Image
Subject
The topic of the resource
Religious buildings--Florida--Tallahassee
Churches--Florida--Tallahassee
Christian Science church buildings--Florida--Tallahassee
Tallahassee (Fla.)--Buildings, structures, etc.
1961
35mm
building
Christian Church
Christian Science
church building
May
Monochrome
photonegative
sign
State Archives of Florida
Tallahassee
Tallahassee Church
Tallahassee Democrat
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Christian Science
Description
An account of the resource
The items and collections within this collection relate to the First Church of Christ, Scientist, also known as Christian Science, a form of Protestant Christianity
Still Image
A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials.
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The actual physical size of the original image
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
First Church of Christ, Scientist, Church Building
Description
An account of the resource
Front of church building, taken slightly to the left of front. First Church of Christ, Scientist, Church, Tallahassee, Florida
Creator
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Crow, John L.
Contributor
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John L. Crow
Source
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Photograph courtesy of John L. Crow
Date
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2015-01-24
Rights
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Public Domain
Format
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Digital Image 5312x2988 pixels @72dpi
Language
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English
Type
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Still Image
Subject
The topic of the resource
Christian Science--History--20th century
Christian Science church buildings
Church buildings--Florida--History.
Church buildings--Florida--Tallahassee
2015
building
Christian Church
Christian Science
church building
January
John L. Crow
sign
Tallahassee
Tallahassee Church
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Dublin Core
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Title
A name given to the resource
Christian Science
Description
An account of the resource
The items and collections within this collection relate to the First Church of Christ, Scientist, also known as Christian Science, a form of Protestant Christianity
Still Image
A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials.
Original Format
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Digital Image,
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5312x2988 pixels @72dpi
Dublin Core
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Title
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First Church of Christ, Scientist Church Sign
Description
An account of the resource
Upper portion of front of church showing sign of the church name.
Creator
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Crow, John L.
Contributor
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John L. Crow
Source
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Photograph courtesy of John L. Crow
Date
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2015-01-24
Rights
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Public Domain
Format
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Digital Image, 5312x2988 pixels @72dpi
Language
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English
Type
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Still Image
Subject
The topic of the resource
Christian Science--History--20th century
Christian Science church buildings
Church buildings--Florida--History.
Church buildings--Florida--Tallahassee
2015
building
Christian Church
Christian Science
church building
January
John L. Crow
sign
Tallahassee
Tallahassee Church
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Christianity
Description
An account of the resource
The items and collections within this collection relate to the religion of Christianity
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Text
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Essay explaining why the Church has been seeing a decline in membership
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Word Document
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Title
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Christianity: An Outdated Past
Description
An account of the resource
An essay describing the reasons the Church, after thousands of years of growth, is losing members
Creator
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Buckley, Peter K.
Contributor
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Peter K. Buckley
Source
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Peter Buckley
Date
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2015-12-4
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PDF
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English
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Document
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Catholicism
Roman Catholic Church
Baptist
Homosexual
Women's Rights
Women
Amish
Public Schools
Supreme Court
Catholic
Christian Church
Homosexual
Public School System
Southern Baptist
Supreme Court
women
Women's rights
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The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Christianity
Description
An account of the resource
The items and collections within this collection relate to the religion of Christianity
Still Image
A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials.
Original Format
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Picture of the First Christian Church of Tallahassee's Pastor (on right)
Dublin Core
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Title
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Pastor Mike Shockey and myself
Description
An account of the resource
This is a picture of the current pastor of the First Christian Church of Tallahassee on the right, Mike Shockey, and myself on the left.
Creator
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Brown, Keenan
Contributor
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Stephen D. Smith
Source
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Keenan Brown
Publisher
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Tallahassee Florida
Date
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2015-10-08
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JPG
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English
Type
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Still Image
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Christian Church
Christianity
Pastor
Christian Church
Christianity
pastor