Theology – Page 3

The Five Finger Exercise

The Stone-Campbell Restoration Movement was founded on the frontiers of the USA during the Second Great Awakening. Its origins lay in frontier reformers who were dissatisfied with Baptists, Methodists and Presbyterian teachings, and by 1832 they had united. The movement in many ways represents the story of dissent within Ulster and Scottish Presbyterianism as it played out on the American frontier.

The core message was to restore non-denominational Christianity to the planet bypassing all forms of Christianity back to the very beginnings. In their eyes, they were planting the same church described in the New Testament. It was their ability to preach that message to the common frontier folk, through the “Five Finger Exercise,” which helped create a potent cultural force still felt today in the Mid-West and South.

The “Five Finger Exercise” acted as a visual, using the five fingers on one hand, while preaching. It began in Ohio in 1827-30, and became a standard by which frontier folk and children could intellectually understand complex concepts and pass that knowledge orally. This simple visual was intended to answer the question, “What must I do to be saved?” The formula, still in use today, is as follows:

faith
repentence
baptism
remission of sins
gift of the Holy Ghost and eternal life

This simple and rational approach to salvation was appealing as it respected the human mind to make decisions. It spoke to those who could not accept an emotional conversation experience. The message was clear, humans were rational beings, the Bible was a rational book, and could be understood by the common person.

Some congregations would call themselves Christian Church, others Disciples of Christ, others Churches of Christ. Some would wear all three at the same time. Although the Restoration Movement was considered heretical by many evangelical preachers, the message of a restored church and Christian unity would spread like wildfire. By 1860, some have estimated that it was the fourth largest church in the USA, with some 200,000 members.

To further understand Restoration thought, I would suggest the following theological books from the three branches of the movement: Leroy Brownlow, Why I am a Member of the Church of Christ (1945), Position: non-instrumental Church of Christ; Jack Cottrell, The Faith Once for All: Bible Doctrine for Today (2002), Position: Christian Church/Churches of Christ; Peter Goodwin, ed. Chalice Introduction to Disciples Theology (2008), Position: Christian Church (Disciples of Christ); Ronald E. Osborn, The Faith We Affirm: Basic Beliefs of Disciples of Christ (1979), Position: Christian Church (Disciples of Christ); Rex A. Turner, Sr. and Don Shackelford, ed. Biblical Theology: Fundamentals of the Faith (2010), Position: non-instrumental Church of Christ.

Presbyterian Identity

13 Sep By Dwight Leave a Comment

The beliefs explaining the core identity of the Scots-Irish Presbyterians, helps us to understand what drove this community of believers with such zeal. It also helps us to understand many of the records they left behind. In this worldview, the Reformation is always reforming itself, with true reform never really being finished. This blog is best read with my “What is T.U.L.I.P.?” posted on 26 August 2012. Historic Presbyterian identity markers are:

Scripture. The Bible provides a perspective from which every question in life could be viewed. Historically, Presbyterians would view the Bible as verbally inspired and inerrant. In contemporary Presbyterianism, tensions exist over whether the Bible is verbally inspired, being the very autography of God; or thought inspired, conveying the meaning and not the words of God.

Divine Sovereignty. God continues to be supreme and rules the creation in an active manner; termed Providence. It is tied to election and predestination. Both the Sovereignty of God and the Providence of God are key Calvinist principles.

The Covenant. The Bible is viewed as a whole, with Old and New Testaments revealing God’s unified plan. This is the Covenant of Grace, with a chosen people, and God has an active relationship with them. Key themes such as salvation by grace alone, the necessity of blood atonement, and the church as a gathering of redeemed people (including children) are all Old Testament concepts brought forward in the work of Christ. Most Calvinist distinctives hinge on Covenant Theology.

The Law of God. The Law of God is revealed in the 10 Commandments. Believers are active participants in the political and social arena as the application of the Law of God is beneficial to everybody, believers and non-believers, in building a just society. This has prompted Presbyterians to be active participants in the political and social arena in many countries.

The Church. The church is in both the Old and New Testament; a living body, with Christ as its head. There are two sacraments; baptism and the Lord’s Supper. Baptism is an initiation into the community of believers, and the whole family, including children, becomes part of a Covenant community. Communion or the Lord’s Supper is a means of spiritual renewal.

Rpcnabanner — Reformed Presbyterian Church. Taken from www.wikipedia.org

The Kingdom of God. God will come to earth to reverse sins’ effects so that justice and righteousness prevail. Christ established the Kingdom on earth in the form of the church. However, the fullness of the Kingdom is when Christ comes again. The Christian must not retreat from it, but to engage it with actions, helping to bring peace and reconciliation to the world.

In depth studies of these principles can be found in: Joel R. Beeke, Living for God’s Glory: An Introduction to Calvinism (2008); James Montgomery Boice, Foundations of the Christian Faith: A Comprehensive and Readable Theology (1986); Michael Horton, The Christian Faith: A Systematic Theology for Pilgrims on the Way (2011); Dr. Robert L. Reymond, A New Systematic Theology of the Christian Faith 2^nd ed. (1998).

Baptism for the Dead and the Genealogical Record (Part 2)

4 Sep By Dwight Leave a Comment

Theology creates records. To understand the theology behind a practice is to fully understand the records generated by that theology.

The Utah Mormon theology behind “baptism for the dead” is pretty straightforward from their perspective. Baptism by full submersion by the Mormon priesthood authority is essential for salvation. This includes the living and the dead. A living person stands in proxy for the deceased and the baptism is preformed in one of their many temples. Concerning the dead, they see the Mormon message being taught by missionaries (who are also dead) in the next realm before the final judgment. There the spirits of the dead can accept or reject the message. Baptism for the dead takes care of the fact no one knows who has accepted the message or when they are taught. If they accept, the baptism is there for them.

To keep track of the literally hundreds and hundreds of million names taken from the old records, and family knowledge, indexes needed to be kept. Otherwise someone else would perform the baptism again (which still happens).

All genealogists utilized these vast databases of names in their research. Most are familiar with the International Genealogical Index and to a lesser degree the older Temple Index Bureau. Other early pre-technology recording programs included the Family Group Records Archives. The current programs are stripped down and the date the baptism was preformed taken out. The down side to this is that if you have an Irish relative baptized in the 1865 and that deceased person was born in 1725, this may be the only place that information is recorded. What this usually means is that there was a branch of the family who joined the Utah Mormons, and took their genealogical duties serious. This is excellent by genealogical standards!

Baptism for the Dead and the Genealogical Record (Part 1)

3 Sep By Dwight Leave a Comment

The Catholics baptize infants through sprinkling; Baptists baptize believers by full submersion; Methodists practice infant and believers baptism by immersion, pouring and submersion; the Brethren baptize believers three times by submersion; the Quakers don’t baptize at all, and the Mormons baptize the living and on behalf of the dead by submersion. All practices leave behind their own unique set of records.

This blog will focus on the Mormon practice of “baptism for the dead” which has left behind some very important genealogical records. The reason being that the dead may have never heard of the Church of Jesus Christ of Latter-day Saints, and may have lived centuries before the church was founded in 1830. Whether you believe, disbelieve, or don’t care one way or another about the theology itself; be aware at some point you will come across this practice in your genealogical research.

I have to note that not all Latter Day Saints believe or practice baptism for the dead. This was a contentious point after 1844 in the American Mid-West as the church was preparing to migrate to the Rocky Mountains to build the Kingdom of God on earth. Many Mormons refused to acknowledge Brigham Young as the successor to their founding prophet Joseph Smith, and continued to practice the church in other forms. Among these are the Reorganized Church of Jesus Christ of Latter Day Saints (now Community of Christ), and the Church of Christ (Temple Lot) among many others. One early group organized in 1844 did practice baptism for the dead, the Church of Jesus Christ of Latter Day Saints (Strangites) who settled on Beaver Island, Michigan. For this discussion only the Utah church will be addressed.

Tomorrow’s blog will continue with further background and the records you can utilize in your genealogy!

What is T.U.L.I.P.?

26 Aug By Dwight Leave a Comment

Presbyterians are part of the Calvinist branch of Protestantism. Calvinist teachings have been summed up in the T.U.L.I.P formula; also termed “The Five Points of Calvinism.” To firmly grasp T.U.L.I.P. is to address why the Scots-Irish viewed themselves as a Covenant People elected by God with a destiny. In American religious history, it came to define the differences between Presbyterians and Methodists.

Below is a brief explanation of T.U.L.I.P. theology. Be aware that emphasis varies depending on how liberal, moderate or conservative a theological viewpoint:

Total Depravity: Humanity is corrupt, perverse and sinful due to inborn corruption. There is nothing humans can do pertaining to their own salvation.

Unconditional Election: God elected certain individuals for salvation from before the world was created. None deserve God’s favor, and only those whom God has elected will be saved. Election is not salvation. It only marks out certain individuals for salvation. The elect must still be saved through their faith in Jesus.

Limited Atonement: God’s elect are given to the Son to be redeemed. Because of Christ’s atonement, the redeemed are counted righteous before God; freed from guilt and condemnation.

Irresistible Grace: The Holy Spirit never fails to bring to salvation elect sinners. The elect respond to the Holy Spirit’s “special inward call.” This will allow the elect sinners to understand and believe spiritual truth.

Perseverance of the Saints: Termed “once saved, always saved,” or “Eternal Security,” the elect are redeemed by Christ, and kept in faith by the power of God. They cannot lose their salvation.

More details can be found in Michael Horton’s, The Christian Faith (2011); Robert L. Reymond’s, A New Systematic Theology of the Christian Faith (1998); David N. Steel, Curtis C. Thomas and S. Lance Quinn, The Five Points of Calvinism (2004).

What is a Dispensation Record?

21 Aug By Dwight Leave a Comment

Marriage Dispensations were issued if there was a question about a couple seeking to get married in a Catholic church by a priest. Then the matter would go before the bishop of the diocese. At that point a dispensation (permission) would or would not be granted for the marriage to be performed. In essence, a dispensation was an exception to what was normally forbidden by church law.

These are usually kept at the diocese offices, not being part of the parish registers. The way you know a dispensation was requested is that it is noted in the parish register. These records are usually considered somewhat sensitive, with many dioceses restricting who can and cannot study them. A call to the diocese archives should clarify their policy.

From a genealogist perspective, dispensations are tame. Reasons for a dispensation range from the couple being distantly related (consanguinity), an issue with the reading of the marriage banns in church or bringing a common-law marriage into a church marriage. From my experience, the most important ones are when a Roman Catholic wants to marry a non-Catholic by a priest. This generates an important record. I see Catholics marrying Protestants all the time, and the first thing I do is look for a dispensation. Again, from my experience, information about the Protestant may not include personal details. The good information, such as birth place and parent’s names will probably be on the Catholic party.

A good online article seeking to clarify some of the misconceptions about dispensations is Dan MacDonald’s “Some Notes on Marriage Dispensations in Roman Catholic Marriage Records”: www.brikwall.com/marrdispensations.html

These are fascinating records, and worth your time to pursue. They may be the only place you will locate the birth place in Ireland and the parent’s names for your immigrant ancestor.

Dictionary of Quaker Terms and Phrases (Part 3)

22 Jul By Dwight Leave a Comment

In this Part 3 of my Quaker Dictionary, I conclude this series on terms which are not necessarily self-explanatory. My hope is that Part 1-3 provide a brief reference to help you understand and appreciate the contributions out Quakers ancestors made worldwide.

Rightly Ordered: Those procedures for the conduct of Friends business, that encourage a Meeting to carry out its corporate activities under divine leading.

Seasoning: Taking the time to seek the Light rather than moving into a matter hastily.

Settled: All together under the leading of the Spirit.

Speak to One’s Condition: The experience of receiving a message directly from God or through another person, that touches another person at a deep, helps one solve a problem or make a right decision.

Standing Aside: An action taken by an individual who has reservations about a particular decision, but who also recognizes the decision is clearly supported by the Meeting.

Standing in the Way: A person who feels a spirit led objection to a decision or proposed action of the Meeting may stand in the way, thus preventing further action.

Stop in the Mind: An expression used by Friends when they feel uneasy and cannot follow a course of action.

A stop: Rather than a leading to do something, a stop is the sense that a Friend should not do something.

Testimony: 1) A positive testimony to God in the case of a deceased friend; 2) A special testimony of concern for a specific matter; 3) A testimony of disownment or disunity; 4) When used as “Testimonies,” this includes the Quaker principles of equality, peace, simplicity and truth.

Thee was favored: The preferred phrase for one Friend to offer another when their ministry has seemed particularly powerful and Spirit filled.

Threshing Session: A Meeting to consider in depth a controversial issue, but in a way that is free from the necessity of reaching a decision.

Travelling Friends: Also called Ministering Preachers or Visiting Preachers would hold gatherings where they would preach of their experience of the inward Christ.Travel(ing) Minute: The endorsement a Meeting gives to one of its members who is traveling under weight of a concern to other Meetings or to the wider world.

Truth: 1) Christ or the divine guide; 2) The Quaker ethical tradition.

Waiting upon God: Actively seeking and attending to God’s will in expectant silent worship.

Dictionary of Quaker Terms and Phrases (Part 1)

20 Jul By Dwight Leave a Comment

The immigration of Irish Quakers (Society of Friends) to just about everywhere the Irish settled, means there are millions of us with Quaker ancestors. In our research we often are uncertain of what certain Quaker words and phrases mean in the records.

In this three part dictionary, I set forth some terms. I am drawing from books, online dictionaries, and have limited my list to terms which are not necessarily self-explanatory.

Acknowledgement: Apology by an offending member.

Advices: Ideals stated as a continuing reminder of the basic faith and principles.

Affirm(ation): A legal declaration as opposed to swearing an oath.

Birthright Member: The child of Quakers recorded at birth on the membership rolls.

Center(ing) Down: An endeavor to quite restless thoughts and open the heart in order to hear the Spirit speak directly.

Centered: The state of an individual or group in touch with the divine presence.

Children of Light: A name which early Quakers called themselves.

Christ Within: That of God in everybody. The Inward (Inner) Light.

Clearness: Confidence that an action is consistent with the divine will.

Concern: A spiritual principle or thought brought before a group of Meeting to be tested as truth.

Consistent Friend: Members who are particularly obedient to the outward testimonies.

Convinced Friend: A person who becomes a member of a Monthly Meeting.

Disorderly Walker: Members of a Meeting who are deemed to be acting contrary to the Truth and the Way.

Disownment/Disunity: Termination of membership.

Elder(ing): When used as a verb, “to elder” it is can be used to encourage a member. When used “been eldered” this is to bring into question an individual’s behavior.

Exercise: The exploration of a deep concern that has been brought to a Meeting.

Gathered (Covered) Meeting: A worshipping group when the presence of God is felt.

Hold in the Light: To ask for God’s presence to illumine a person, situation or problem.

In right ordering: Meaning in accordance with Friends practices.

Inward (Inner) Light: This Inner Light guides and directs each person bringing a unity with the Spirit of God. It is a direct, unmediated experience with the Divine.

CONTINUED TOMORROW

Quakers and the Inward Light

6 Jul By Dwight Leave a Comment

If you have Colonial American ancestors, then chances are very high you have a branch belonging to the Society of Friends (Quakers). However, few of us really understand why they were considered dangerous radicals in both England and Ireland the 1600s. Part of this has to do with their theology of the “Inward Light.”

The Inward Light (Inner Light) has shaped the Quaker worldview. It is a metaphor to express that all people have access to the inspiration of the Holy Spirit. This empowers individuals and groups, with no need for a clergy. For “Silent Quakers” whose meetings are based upon silence, no one speaks unless directed by the Inward Light. At that point, any man or woman can share their promptings in an unedited format. Once a proclamation from the Inward Light is judged true, then the message is sent out far and wide. It becomes a call to action.

Little has been written on Quaker theology, because there is no one accepted doctrinal viewpoint. Helpful references are: Willmer A. Cooper’s A Living Faith: An Historical and Comparative Study of Quaker Beliefs (2001); Pink Dandelion’s The Quakers: A Very Short Introduction (2008) and his An Introduction to Quakerism(2007); and Janet Scott’s What Canst Thou Say?: Towards a Quaker Theology (1980). One uniting factor in such a diverse belief system is the Inward Light.

The Inward Light has allowed Quaker thought to “march forward” with the times. This has allowed them a profound and progressive voice. As they came to certain positions regarding prison work, equality of women, spiritual equality, opposition to slavery, social justice, and the opposition to war, it affected the larger society where they were living. Ideas originating from the “Inward Light” may be tame by today’s standards, but historically, they threw governments and churches in chaos.

Irish, African, Slave, Muslim, Christian and Hoodoo Practitioner

29 Jun By Dwight Leave a Comment

The intermixing of Europeans with African slaves produced new religious ideas. This happened openly in the 1600s as Irish indentured servants intermixed with Africans. It also happened through the master-slaver relationship. What it gave birth to was little known piece of American religious history.

Many of the kidnapped Africans were Muslim, and a hybrid form of the faith continued on the plantations, combining Islam, Protestant Christianity, and Hoodoo. Hybrid Islam survived on the isolated Georgia islands into the 1870s. In regard to Hoodoo, it means to “conjure.” It is a folk practice, mixing the Germanic-Swiss hexmeister from Lancaster County, Pennsylvania, with indigenous African, Islam, Native American and European folk magic.

If you study the “Slave Narratives” recorded in 1936-38; the former slaves describe the mixed practices. These are on www.ancestry.com under the database: “U.S., Interviews with Former Slaves, 1936-1938,” and elsewhere on the Internet. Georgia Presbyterian minister Rev. Charles Colcock, wrote a guide for missionaries going on the plantation. His The Religious Instruction of Negros in the United States (1842): http://docsouth.unc.edu/church/jones/jones.html provides amazing details as to what he observed. He noted the slaves took the stories of the Quran and transferred them over to the Bible seeing both religions as the same religious idea (see page 125), and this was 1842! It’s an otherworldly and bizarre read by our standards!

Concerning Christianity, Catholic slaves often would mix their faith with Louisiana Voodoo. In the Protestant South, the Baptist and Methodist denominations would dominate African American life. There they mixed Hoodoo into their faith. Voodoo and Hoodoo are very different.

Just be careful not limit what it means to be Irish to white and Christian. Irish identity may have become submerged into the African American experience, but the Irish contributed to the mixture of ideas and faith (Catholic, Protestant and folk religion).

« Previous Page

Call Today! 801.699.2450

Or send us an Email