By Charles D. Cashdollar
A non secular domestic explores congregational existence within British and American Reformed church buildings among 1830 and 1915. At a time whilst students became attracted to the daily adventure of neighborhood congregations, this ebook reaches again into the 19th century, a severely formative interval in Anglo-American non secular existence, to check the historic roots of congregational life.Taking the point of view of the laity, Cashdollar levels broadly from worship and tune to fund-raising and management, from pastoral care to social paintings, from prayer conferences to strawberry gala's, from the sanctuary to the kitchen. Firmly rooted in broader currents of gender, type, notions of middle-class respectability, expanding expectancies for private privateness, and styles of professionalization, he unearths that there has been a gentle shift in emphasis in the course of those years from piety to fellowship.Based on files, guides, and memorabilia from approximately one hundred fifty congregations representing 8 denominations, a religious domestic provides us a entire, composite portrait of spiritual existence in Victorian Britain and the US.
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Extra info for A Spiritual Home: Life in British and American Reformed Congregations, 1830-1915
Opportunities to exercise the right of suffrage varied considerably over the course of the nineteenth century, with the overall trend being toward expanded opportunity. In the parish kirks of the Church of Scotland, voting scarcely mattered before the Church Patronage Act of 1874; kirk sessions were self-perpetuating, and temporal matters and the selection of pastors were in the hands of the patron or town council. In Quoad Sacra churches, however, the right to elect a pastor was given to adult males who were both communicants and pewholders.
They performed marriages, attended funerals, and cared for their ﬂock with comfort and counsel. They chaired the presbyterian sessions or congregationalist church meetings and standing committees, and their inclinations affected the format and procedures used, as well as the range of issues likely to come before the group. 49 Much of a minister’s power, then, derived from persuasion, example, or expertise rather than stipulated authority. The force of personality counted for much in attracting the ﬂood of new members hoped for upon one’s arrival, or deciding a potentially difﬁcult issue such as installing an organ in a church that previously had only unaccompanied singing.
71 The formal political process—ofﬁce holding, meetings, and elections—was, however, only one way in which ordinary congregants accessed power. Both women and men had informal methods of inﬂuence and pressure. Simply by withholding their money, congregations could effectively veto a costly venture planned by the ofﬁcers or pastor. 72 Members could also register dissatisfaction by withholding attendance or volunteer labor. Presence at the morning service on Sunday was considered an obligation for members, and avoiding it would not have been an acceptable, or very effective, form of protest.
A Spiritual Home: Life in British and American Reformed Congregations, 1830-1915 by Charles D. Cashdollar