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‘Cathedral of the Confederacy’ reckons with its history and charts future

It happened Spirit-to-spirit , during the closing hymn of an otherwise lifeless Sunday morning worship service, without either of us uttering a word. I grew into adulthood genuinely knowing Christ and yet fooled by much that masqueraded as him, both within me and around me. I became a classic Good Christian high achiever.

By my mids, I was married, with two children. I had three books and 1, articles to my name.

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My writings included a weekly newspaper column and some pieces in regional magazines. But I did want to go with God. When he put it that way, I said yes. I thought that, once I followed where he led, it would feel right and make sense. But for weeks, months, years, it did not feel right. It did not make sense. Only afterward would I realize: God was teaching me to humble my soul, release my spirit , so that I could go where he was taking me. The stresses that affected my work the most were caused by:.

The SBC describes itself as cooperating, autonomous churches; its various entities, just there to help. And the system is designed to enable them. Working inside the structure, I began to glimpse all the above — yet only as if through a fog. I deeply felt the oppression, though. I poured my heart into the work.

Five-and-a-half years passed. Little by little, good things began to happen among the women in the churches. We were learning, making progress, beginning to move together. The full force of all that I had only begun to acknowledge had suddenly turned on me. A small group of denominational leaders spearheaded the abuse that erupted that day. A handful of women led the charge.

One man and one woman instigated it, yet managed to appear uninvolved. In time, the colluders included all my coworkers, people I had thought friends and every pastor and state and national SBC leader to whom I appealed. As I struggled to make it through each next day, blinders that had been slipping, slipping, were torn away. I did not deny it or turn away, but I did try to make what I was seeing fit with what I thought I knew.

The effort left me bewildered and spent. In desperation, I approached leaders who had ability to take things in hand.

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  • I described to each one the slander, sabotage and bullying I thought they knew nothing about. I believed they would be shocked and would rise up to act. I was wrong. None stood against the abuse. Two of them had incited it.

    We Confess!: The Civil War, the South, and the Church - Deborah Brunt - Google Livros

    I did not know the word gaslighting then, but I met it at every turn. People agreed together to call right, wrong and falsehood, truth. They engaged in — or turned a blind eye to — behavior that, come Sunday, they would preach and teach against. The fury of the abuse was evident only in secret, behind closed doors.

    Publicly, the abusers still looked like Good Christian leaders, especially to the Southern Baptists they led. And while I approached leaders in private, urging them to do what was right, a story began to circulate of a troublemaker in the ranks. Deeply confused, questioning myself, I kept asking God to show me what in me I needed to see and correct. Repeatedly, the Lord affirmed: It was right for me to present organizational options to the women in the churches, without pressuring them to choose.

    It was good for me to encourage women to listen to God and follow him. Honest, compelling, courageous, redemptive, this remarkable look at the conservative church culture rooted in the Deep South explores such topics as. Two of her great-great-grandfathers fought for the Confederacy. A University of Mississippi graduate and former Southern Baptist leader, she holds a doctor of practical ministry from Wagner Leadership Institute. Deborah and her husband live near Memphis. Convert currency. Add to Basket.

    Book Description Westbow Press, Condition: New. More information about this seller Contact this seller. Language: English. Brand new Book. God is revealing what we haven't wanted to see, so we can become who we truly are. He promises to cleanse us from bloodguilt not yet cleansed, as we say what we haven't dared say.

    So why don't we, who most tend to gravitate to the word "celebrate" when talking of the Civil War, instead throw all caution to the wind--and confess? Honest, compelling, courageous, redemptive, this remarkable look at the conservative church culture rooted in the Deep South explores such topics as king cotton and mighty oaks; the fast God has chosen; spiritual bulimia; spiritual schizophrenia; blood covenant; cleansing from bloodguilt; an undivided heart.

    Seller Inventory LHB New Book. Delivered from our UK warehouse in 4 to 14 business days. Established seller since These ministers would later dissolve the Springfield Presbytery and become the founders of the American Restoration Movement , from which the Christian Church Disciples of Christ and Churches of Christ denominations originate.

    Meanwhile, the Cumberland Presbytery , also within the Kentucky Synod, faced a shortage of ministers and decided to license clergy candidates who were less educated than was typical and who could not subscribe completely to the Westminster Confession. In , the synod suspended many of these ministers, even bringing heresy charges against a number of them, and by the synod had dissolved the presbytery. The CPC subscribed to a modified form of the Westminster Confession that rejected the Calvinist doctrines of double predestination and limited atonement.

    Church growth in the Northeast was also accompanied by revivalism. While calmer and more reserved than those in the South, the revivals of the Second Great Awakening transformed religion in the Northeast, and they were often led by Presbyterians and Congregationalists. The New England theology modified and softened traditional Calvinism, rejecting the doctrine of imputation of Adam's sin , adopting the governmental theory of atonement , and embracing a greater emphasis on free will.

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    It was essentially an attempt to construct a Calvinism conducive to revivalism. While the Synod of Philadelphia condemned the New Divinity as heretical in , the General Assembly disagreed, concluding that New England theology did not conflict with the Westminster Confession. Notwithstanding the General Assembly's attempt to promote peace and unity, two distinct factions, the Old School and the New School, developed through the s over the issues of confessional subscription, revivalism, and the spread of New England theology.

    The New School faction advocated revivalism and New England theology, while the Old School was opposed to the extremes of revivalism and desired strict conformity to the Westminster Confession. The ideological center of Old School Presbyterianism was Princeton Theological Seminary, which under the leadership of Archibald Alexander and Charles Hodge became associated with a brand of Reformed scholasticism known as Princeton Theology.

    Heresy trials of prominent New School leaders further deepened the division within the denomination. Old School Presbyterians, however, were outraged when the New School dominated General Assembly of dismissed the charges. Lyman Beecher , famous revivalist, moral reformer and president of the newly established Lane Theological Seminary , was charged with heresy in but was also acquitted. Finney's revivals were characterized by his "New Measures", which included protracted meetings , extemporaneous preaching , the anxious bench , and prayer groups. Finney did just that in when he joined the Congregational church as pastor of the Broadway Tabernacle in New York City.

    The Old School faction was convinced that the Plan of Union with the Congregational churches had undermined Presbyterian doctrine and order. At the General Assembly, the Old School majority successfully passed resolutions removing all judicatories found under the Plan from the Presbyterian Church.

    In total, three synods in New York and one synod in Ohio along with 28 presbyteries, ministers, and 60 thousand church members one-fifth of the PCUSA's membership were excluded from the church. When the General Assembly met in May at Philadelphia, the New School commissioners attempted to be seated but were forced to leave and convene their own General Assembly elsewhere in the city.

    The Old School and New School factions had finally split into two separate churches that were about equal in size. The Synod of Philadelphia and New York had expressed moderate abolitionist sentiments in when it recommended that all its members "use the most prudent measures consistent with the interests and state of civil society, in the countries where they live, to procure eventually the final abolition of slavery in America". At the same time, Presbyterians in the South were content to reinforce the status quo in their religious teaching, such as in "The Negro Catechism" written by North Carolina Presbyterian minister Henry Pattillo.

    In Pattillo's catechism , slaves were taught that their roles in life had been ordained by God. In , the General Assembly ruled that slaveholding was not grounds for excommunication but also expressed support for the eventual abolition of slavery. Later, the General Assembly called slavery "a gross violation of the most precious and sacred rights of human nature; as utterly inconsistent with the law of God".

    The General Assembly was increasingly reluctant to address the issue, preferring to take a moderate stance in the debate, but by the s, tensions over slavery were increasing at the same time the church was dividing over the Old School—New School Controversy.

    ISBN 13: 9781449731786

    The conflict between Old School and New School factions merged with the slavery controversy. The New School's enthusiasm for moral reform and voluntary societies was evident in its increasing identification with the abolitionist movement. The Old School, however, was convinced that the General Assembly and the larger church should not legislate on moral issues that were not explicitly addressed in the Bible.

    This effectively drove the majority of Southern Presbyterians to support the Old School faction. The first definitive split over slavery occurred within the New School Presbyterian Church. In , Southern synods and presbyteries belonging to the New School withdrew and established the pro-slavery United Synod of the Presbyterian Church. By the s, New School Presbyterians in the North had moved to more moderate positions and reasserted a stronger Presbyterian identity.

    This was helped in when the Plan of Union between the New School Church and the Congregationalists was discontinued. Northern Presbyterians of both the Old and New School participated in the Christian Commission that provided religious and social services to Union soldiers during the Civil War.

    Furthermore, both schools boldly proclaimed the righteousness of the Union cause and engaged in speculation about the role of a newly restored America in ushering in the millennium.