#Trinity Evangelical Lutheran Church

[actualmermaid]

When you ask American Christians what church they go to, most of them will respond first with their denomination, or will describe their church as [Name] [Denomination]. (Trinity Episcopal, Augustana Lutheran, Harvest Presbyterian, St. Peter's Catholic church, etc)

Except Evangelicals, who will just tell you the name of the church they attend, and it's always something super nondescript like "Grace Fellowship"

soft rule: If You're Confused, They're Probably An Evangelical

[davidstanleytravel]

Holy Trinity Church (1869) in Vaasa belongs to the Evangelical Lutheran Church of Finland. Architect Carl Axel Setterberg designed it in the English Gothic style.

[dictatorkelly]

Rant incoming

I am so sick of seeing this post. I am a cradle Catholic who left the Church and came back, so this isn't a case of a prot who got her jimmies rustled. I get that this is meant as a "light hearted" """joke"""" but it comes across as mean spirited smugness. This does nothing to bring anyone closer to God (or in the Catholic view, anything to bring the lost sheep back into the fold). This attitude pushes people away from the Church. The main issue is of course assuming all protestants are evangelicals or nondenominationals that watch TV preachers. High forms of worship exist among protestants, with Anglicanism being the most obvious example. First: there is nothing that prohibits the use of incense among protestants. It isn't common across denominations, but it does exist.

This is a United Methodist pastor using incense in his service. Also note the vestments being used, a far cry from a business suit. Now let's talk about buildings. A side-note that my criteria was that it had to have been built after the reformation and specifically as a Protestant church, so no Westminster Abbey. Even though America is a young country, it still has some beautiful Protestant churches.

Like the National Cathedral in D.C., an Episcopal church.

Or Trinity Evangelical Lutheran church in Milwaukee. Compare these to the kinds of churches I grew up with in South Florida:

That last one is our *cathedral*, the seat of the diocese in Miami. It's not the worst but we can do so much better. The buildings look like this in part because of material restrictions (concrete holds up to hurricanes much better than more traditional construction materials), but also because South Florida wasn't really built until the invention of air conditioning, leading to gross modern trends in architecture. Here's a Presbyterian church in Broward for comparison:

Really not too much different. To sum up a very long effort post on a stupid meme: stop spreading judgements on other people's faith based on surface level pithy remarks. I know that cringey prots making similarly shallow slings at Catholics have never convinced me of anything. Why not debate Protestants based on the merits of their arguments instead? Otherwise all you're doing is showing ignorance.

Honestly, the biggest sin of protestantism isn’t the schism, but their sheer lack of DRIP.

[walkingthroughthisworld]

Its light of holiness imparts
The knowledge of our sinful hearts
That we may see our lost estate
And seek deliv'rance ere too late.


To those who help in Christ have found
And would in works of love abound
It shows what deeds are his delight
And should be done as good and right.


When men the offered help disdain
And wilfully in sin remain,
Its terror in their ear resounds
And keeps their wickedness in bounds.


The law is good; but since the fall
Its holiness condemns us all;
It dooms us for our sin to die
And has no pow'r to justify.


To Jesus we for refuge flee,
Who from the curse has set us free,
And humbly worship at his throne,
Saved by his grace through faith alone.

By Matthias Loy

Matthias Loy (March 17, 1828 - January 26, 1915) was an American Lutheran theologian in the Evangelical Lutheran Joint Synod of Ohio. Loy was a prominent pastor, editor, author and hymnist who served as president of Capital University, Columbus, Ohio.

[vegetablegardens454]

Christianity: An Overview

Christianity is one of the world's largest and most influential religions, with over two billion adherents globally. It is rooted in the teachings of Jesus Christ, who is regarded by Christians as the Son of God and the savior of humanity. Christianity has a rich history, diverse traditions, and a significant cultural impact. Christianity

Origins and History

Christianity began in the 1st century AD, emerging from Judaism. Jesus of Nazareth, a Jewish preacher, began his ministry around 30 AD. His teachings focused on love, compassion, forgiveness, and the imminent Kingdom of God. Jesus was crucified by the Roman authorities around 33 AD, but his followers believed he rose from the dead, a pivotal event celebrated as Easter.

The early Christian movement spread rapidly throughout the Roman Empire, despite periods of persecution. The apostle Paul played a crucial role in spreading Christianity to non-Jews (Gentiles), establishing numerous churches and writing letters (epistles) that form a significant portion of the New Testament.

In 313 AD, Emperor Constantine issued the Edict of Milan, legalizing Christianity and allowing it to be practiced openly. By the end of the 4th century, Christianity had become the official religion of the Roman Empire. Over the centuries, Christianity continued to evolve, experiencing schisms and reforms, leading to the formation of various denominations.

Core Beliefs

Christianity is based on the belief in one God, who exists in three persons: the Father, the Son (Jesus Christ), and the Holy Spirit. This concept is known as the Trinity. Christians believe that Jesus' death and resurrection provided salvation and reconciliation with God for all who believe.

The Bible is the sacred scripture of Christianity, consisting of the Old Testament (shared with Judaism) and the New Testament. Key teachings include the Ten Commandments, the Beatitudes, and the Great Commandment to love God and neighbor.

Major Denominations

Christianity is divided into three major branches:

Catholicism: The largest Christian denomination, led by the Pope in Rome. It emphasizes tradition, the sacraments (especially the Eucharist), and the authority of the Church.

Orthodoxy: Primarily found in Eastern Europe and the Middle East, the Orthodox Church maintains a continuity with the early Christian traditions. It emphasizes liturgy, icons, and the mystery of faith.

Protestantism: Emerging from the Reformation in the 16th century, it includes numerous denominations such as Lutheranism, Calvinism, Anglicanism, and Evangelicalism. Protestants emphasize the authority of the Bible, the priesthood of all believers, and salvation by faith alone.

Practices and Worship

Christian worship varies widely among denominations but generally includes reading scripture, prayer, singing hymns, and sermons. Sacraments, such as baptism and communion, are central rites. Christians gather for worship on Sundays, commemorating Jesus' resurrection.

Festivals and Holy Days

Christianity has several significant festivals:

Christmas: Celebrating the birth of Jesus on December 25.

Easter: Commemorating the resurrection of Jesus, the most important Christian festival.

Pentecost: Celebrating the descent of the Holy Spirit on the apostles, marking the birth of the Church.

Christianity and Culture

Christianity has profoundly influenced art, music, literature, and philosophy. Cathedrals, religious paintings, and classical music compositions often reflect Christian themes. Christian ethics have shaped laws, social norms, and human rights concepts.

Contemporary Issues

Modern Christianity faces numerous challenges and debates, including interfaith relations, secularism, social justice, and ethical issues such as bioethics, sexuality, and environmental stewardship. Christianity continues to evolve, addressing contemporary concerns while maintaining its foundational beliefs. Christianity

Conclusion

Christianity remains a vital and dynamic faith, deeply rooted in history and tradition while continually engaging with the modern world. Its message of love, hope, and redemption continues to inspire and guide millions of people around the globe.

[scentedchildnacho]

The park ...I got a sun burn.....and it sounded like ship wrecks and sirens....like mythology sirens that would sing to sailors and their boats would sink....

Maruta Gartner.....it didn't completely make sense.....the sign read that the beach priorly had been really camped and left to trash....and she would go paint over graffiti....

It made her sound like a dictator oh there could have been new stuff for the kids but there was these squatters so they just took what they had and punished the kids with an aids place

Usually if it's we don't want to do criminality urban ecology centers are opened not the tzu chi Thoreau plan....Thoreau lived in the Victorian age

Uhm I am glad I found the hare Krisna consciousness I am sure I was blessed in ways I dont realize or appreciate yet....

But that whole attempt at creating a poor Buddhist outside school colony mostly felt like I was personally stalked and attacked

I tried being vegan when I was younger and jobbed and it was actually one of the worst experiences of my life why ya bring it up now a little late to do

So I find compass a hazard program she as a mass murderer did have obsessions with elderly people she killed and stole from

They act in those programs like they do you a huge favor and none of those rations would come in without my restitution lawsuit....

Its me that was homeless and fast fooded and calls to better business were my long resistance and don't

Then needs to open Lutheran facilities they aren't federally allowed to be on...and threaten us to leave but sit on the property like bartenders themselves....

The Boeing 747 memorial they to be church businesses did have to have strict dress codes

Song of the cell....I was Lutheran I am more interesting then the fake super heroine story of a messy addict Londoner goes into the church office when we are just ashamed

I don't like the states.....its not really just aggressive here it's just scary a lot.....

This old man told me a story of another lady....it was hard for her to fly a sign at first.......but eventually she found an okay spot and she was finally able to get transportation....so I'm sure I will be way happier when I don't have to be San Diego Ed anymore

No I wouldn't l.a. after San Diego and the intensity and animation I don't feel I connect emotionally and religiously with people here....

New York muslimism is really speculative to me in some way and claims of current technocrat divisions as a claim of history appears to me more speculative then non fiction history

Al quaida....if people are put under a technology as an electric fence to start seeing visions of the Trinity their are evangelical kid terrorists

If people are placed under a your poor police codes long enough they start getting light dehydrated till say only Allah is massive manic depression

Its all too current of a technology to say anything historical....

Truth may be we are like six million Jews in Nazi Germany and we are all like Jew experiments

Not saint brigettes I have never had meat loaf like it before or understood ketchup or not it's meat loaf and ketchup is obviously baked on a hard top crust

Brigettes butter...that will make the lost provisions okay....I want that butter every second week

As soon as I've had that butter I don't care what you have said to me or who you are

[kpkpkiran]

Lutheran Church in Lititz PA Happens at Mount Calvary Lutheran Church

Mount Calvary Evangelical Lutheran Church is a member of the Lutheran Church-Missouri Synod, which teaches and responds to the love of the Triune God: the Father, creator of all that exists; Jesus Christ, the Son, who became human to suffer and die for the sins of all human beings and to rise to life again in the ultimate victory over death and Satan; and the Holy Spirit, who creates faith through God's Word and Sacraments. The three persons of the Trinity are coequal and coeternal, one God. We accept and preach the Bible-based teachings of Martin Luther that inspired the reformation of the Christian Church in the 16th century. The teaching of Luther can be summarized in three phrases: Grace alone, Faith alone, Scripture Alone

[eternal-echoes]

“There are many brothers and sisters who expect from us the gift of love, of trust, of witness, of spiritual and concrete material help. I referred to this problem in my first Encyclical Deus Caritas Est, in which I said: “Love of neighbour, grounded in the love of God, is first and foremost a responsibility for each individual member of the faithful, but it is also a responsibility for the entire ecclesial community at every level: from the local community to the particular Church and to the Church universal in its entirety. As a community, the Church must practise love” (no. 20). We cannot forget the essential idea that from the outset constituted the very firm foundation for the disciples’ unity: “within the community of believers there can never be room for a poverty that denies anyone what is needed for a dignified life” (ibid.). This idea is always current, even if in the course of the centuries the forms of fraternal aid have changed; accepting contemporary charitable challenges depends in large measure on our mutual co-operation. I rejoice that this problem finds a vast resonance in the world in the form of numerous ecumenical initiatives. I note with appreciation that in the community of the Catholic Church and in other Churches and Ecclesial Communities, various new forms of charitable activity have spread and old ones have reappeared with renewed vigour. They are forms which often combine evangelization and works of charity (cf. ibid., 30b). It seems that, despite all the differences that need to be overcome in the sphere of interdenominational dialogue, it is legitimate to attribute charitable engagement to the ecumenical community of Christ’s disciples in search of full unity. We can all enter into co-operation in favour of the needy, exploiting this network of reciprocal relations, the fruit of dialogue between ourselves and of joint action. In the spirit of the gospel commandment we must assume this devoted solicitude towards those in need, whoever they may be. In this regard, I wrote in my Encyclical that: “the building of a better world requires Christians to speak with a united voice in working to inculcate ‘respect for the rights and needs of everyone, especially the poor, the lowly and the defenceless’” (no. 30b). To all those who are taking part in our encounter today I express the wish that the practice of fraternal caritas will bring us ever closer to one another and will render our witness in favour of Christ more credible before the world.”

- Pope Benedict XVI, Ecumenical meeting in the Lutheran Church of the Most Holy Trinity in Warsaw, 25 May 2006

[divination1330]

I think I can give a little insight? I’m a witch who was raised Catholic. My practice is pretty secular, but I’ve done research on integrating Catholicism into it.

I think with Catholicism, what lends itself to witchcraft is the rituals. Kinda all the grandeur and decorum of the mass, food and water representing body and blood, the singing and reciting stuff that always follows a schedule. To me, the mass is like one giant ritual. I haven’t been to specifically a Protestant mass, but I’ve been to Baptist and Lutheran practices. It definitely seems a lot less rigid and more modern compared to what happens in the Catholic Churches I’ve been to.

Also, in a lot of folk practices Catholicism is ingrained into certain parts, and vice versa. Due to the fact the Catholic Church evangelized many different areas, people either included catholic practices into their craft due to exposure or by force. Also, the Catholic Church adopted some pagan or magical practices to make it easier to convert pagans (like Christmas coming from Yule). I know for a fact this was used to convert Ireland (looking at u, Saint Patrick), with examples like the triquetra (thought to represent the cycle of life before being used for the trinity) and also a lot of warping on how the fair folk were treated (like being scared of catholic priests and churches). Also, there are instances in Irish legends where people used the name of god to curse their neighbors! Witchcraft and ritualistic practices are everywhere in Irish culture.

PS: just referencing Irish stuff a lot because that’s my background.

To summarize: Catholicism, in good and bad ways, has an ingrained history with witchcraft. This is through the ritualistic approach to the mass and through the adaptations to the religion and folk practices that happened due to missionaries and conversion efforts. I rly hope this helped!

I've noticed that it seems like most Christian Witches either are Catholic or at least follow a lot of Catholic practices?

Coming from a Protestant family, I've yet to find any Christian Witches that have a Protestant background.

I'm curious: What about Catholicism more easily lends itself to Christian Witchcraft vs. Protestantism (that doesn't seem to lend itself to it at all)?

Also, if you're a Christian Witch that comes from a Protestant background, I would very much love to discuss it with you!

[handeaux]

Cincinnati’s Brave (Or Foolish!) Steeplejacks

Crowds gathered – how could they not? – to watch the young man standing on one foot atop the cross at the pinnacle of the spire crowning the German Evangelical Lutheran Trinity Church on Race Street, just south of Liberty.

The cross was 16 feet high and eight feet wide, made of gilded, galvanized iron and reached 180 feet above its Over-the-Rhine neighborhood. The reckless young man was only 22, but he was a professional. According to the Cincinnati Enquirer [3 October 1889]:

“The man stands on one foot, then on the other, waves his hat and as nimble as a cat descends. This was the feat of William Rouse yesterday afternoon at 5 o’clock as witnessed by thousands of people who expected that every minute the fellow would lose his balance and blood-spatter the pavement below with his foolhardy brains. But he did not. He simply came down, stood on the arms and then slid down nimbly as a cat to the gilded globe on which the cross rests. The cross shook and swayed to and fro under the weight of Rouse as he stood upon the ten-inch-square top, and a thrill of horror ran through the spectators as they saw the swaying.”

Reportedly, Rouse had imbibed a shot of whiskey at noon, and was provided another gulp once he descended to the sidewalk. As the newspaper said, “He probably needed it.”

This was no acrobatic trick and it wasn’t a bet or a dare. William Rouse climbed the steeple of Trinity Church because it was his job. Rouse was a professional steeplejack, employed by J.C. Barhite, who had installed the cross atop the church. Rouse was charged with adding the final piece, a lightning rod. Mr. Barhite was a lightning rod dealer.

In addition to the local newspapers, Rouse’s exploit was reported throughout the Midwest, and was featured in the nationally distributed Illustrated Police News.

One might say that Rouse was born to this line of work. According to the Enquirer:

“Rouse is only 22 years of age and when a mere lad of 6 years, having lost both parents, was picked up, raised and taught the dangerous business of steeple-climbing by the late Weston.”

“The late Weston” refers to Joe Weston, who had died just two years before his ward achieved national attention for his demonstration atop the Trinity Church cross. Weston was also in the lightning rod business and his obituary stated that he had climbed all of the tallest steeples in Cincinnati and its environs. Interestingly, Weston was also apprenticed, at an early age, to a lightning rod purveyor. “Weston” was born Rodriguez, but was taken into the household of J.H. Weston soon after his father, among the first Latino residents of Cincinnati, died. Like his apprentice, Weston garnered some headlines for his achievements. According to the Cincinnati Commercial Tribune [2 July 1887]:

“Many of his feats will be remembered by our citizens. Among those was the placing of the American flag on the top of the steeple of the First Presbyterian Church on the Centennial Fourth of July [1876]. This is the tallest steeple in the city, being 285 feet from the ground.”

Weston first brought out crowds of spectators when, at the age of 12, he installed the lightning rod atop the steeple of St. Peter Cathedral. He returned to that lofty perch at least twice more, to decorate it with bunting for the archbishop’s jubilee and, later, with crape for the archbishop’s funeral.

Weston was only 41 when a brain inflammation proved fatal in 1887. His obituaries recorded a peculiar phobia: Although Weston was positively fearless while climbing the tallest structures in the city, he was deathly afraid of basements and cellars and refused to venture underground.

Weston’s pupil, Rouse, continued to seek ever greater heights after his jig atop Trinity Church, and he continued to appear in the newspaper columns. In 1897, when he would have been about 30 years old, Rouse staged an assault on the flagpole atop the Hauck Brewery. Although the flagpole was only 150 feet tall, Rouse brought out the crowds as he clambered up, attached a block and tackle, then hoisted himself back up as he prepared to paint it.

A few years later, Rose married and fathered a son. The census records and city directors suggest that Louisa Rouse demanded a more earthbound routine for the father of their child. William Rouse’s occupation is listed as “painter,” with the implication that a tall ladder is as far as he climbed from then on.

Rouse was almost 70 years old when heart disease got the better of him. He is buried at Spring Grove Cemetery.

At some point, Trinity Church (now Prince of Peace Lutheran) got a new cross. The current cross atop the steeple is in a style known as a “cross trefly,” but the cross Rouse danced upon was a plain Latin cross, as was the cross as illustrated by Caroline Williams for the Enquirer in 1933.

[maciulek]

An interior of evangelical Holy Trinity church in Tomaszów Mazowiecki, Central Poland. Watercolor on 42 x 56cm paper, based on a self-made photo. This picture doesn't fully evoke the likeness of the very interior that I photographed - but it was meant to try and envision the former colour scheme before it was altered by now-past tenants of this temple. Originally the first brick temple in this town, it had been abandoned as evangelical parish, decimated by second World War, sought refuge in a larger lutheran church that was originally built to accomodate a much greater number of people than the old church. Since then the building of Holy Trinity church had been leased to a catholic parish that dissolved later on, but not before decorating columns and wall with copious amount of brown paint in a manner that did little to improve its current state. Nowadays the temple remains in the hands of evangelical parish, but no longer fulfills its original function.

You can also find my works on Facebook and Pinterest.    

[bvar]

Holy Trinity Evangelical Lutheran Church in #garfieldnj #njchurcheverysunday⛪️ You can subscribe to Pastor Anthony’s journal on #Substack. His most recent advice? “Today let’s do something different! Be happy. All day.“ 🙂 #church #jerseycollective (at Holy Trinity Evangelical Lutheran Church) https://www.instagram.com/p/Cg9hd9grBCE/?igshid=NGJjMDIxMWI=

[rightasrainee]

Thank you anon for the ask and Demi for answering - genuinely, this kind of frankness and willingness to have a dialogue makes me happy.

I understand there are differences, but as Demi pointed out: we believe in Christ. Is it in a different way than many other Christians do? Yes. We do not believe in the Trinity, but we do believe in the Godhead, in Jesus as The Son of God and that He lived, taught, suffered, died, and was resurrected and that He lives today.

Anon is right, we're not the same as Protestants, Catholics, Lutherans, Evangelicals or any other denomination of, or non-denominational Christian. But we do believe in Jesus Christ. It's in the name: the Church of Jesus Christ of latter-day Saints. So while we do have our differences, Demi said it really well: let's just unite in our love of Christ and in being Christians together. I love Jesus, and I'm so happy that you love Him too.

But y'all are Mormons tho..like, when people say "Mormon", they understand that to be "member of LDS Church", and a lot of Christians look at yall's theology and see that it is very different than their own, so they identify you as MORMONS not CHRISTIANS. I think it is disingenuous to pretend LDS Church is the same as other Protestant/Non-Catholic Churches, because they simply are not close enough.

I know what you mean, I don’t pretend that we fit in theologically with many other denominations, and I definitely understand it from the perspective of us not aligning perfectly with creeds that many people believe determine what a Christian is. I totally respect that belief and I’m not expecting anyone to bend it for us. But the quote I posted was from a talk about the official name of the church, which is The Church of Jesus Christ of Latter-day Saints, and about the reasons why we’ve been trying to emphasize that name. “Mormon” originated as a derogatory nickname by people who hated the church, and though for a long time the church tried to embrace the nickname, in recent years we’ve been asked to try to drop it because many people don’t even understand what the actual name of the church is and that we believe in Christ. The nickname has led some people to think that we worship Mormon or if they’ve never heard the full name they don’t know that we worship Christ at all. The quote was relating a story from a man who was trying to explain to a friend that his spiritual identity is in Christ alone. Our worship of and focus on Christ is why we consider ourselves Christians and why we ask to not be referred to as Mormons, because it’s often been misleading and doesn’t give credit to Him (and we ask that if there must be a shorthand, which I totally get there needs to be because our name is long as heck, that people use Latter-day Saints). I know that not everyone is going to be willing to call us Christian and I know we don’t fit in with the more mainline denominations, but despite our differences there are more similarities than people think when you get to the heart of it. We base our lives on and worship our Savior and all we ask is that that be acknowledged, because it’s the most important thing, regardless of whether you want to call us outright Christians like we do. That was the main point of the quote, that our devotion to Christ should be what’s focused on, that that may be the unifier between our differences, and that we make a point of not accepting the labels given to us that do not point towards the Savior.

[uwmspeccoll]

Milwaukee Monday

THE SPIRES OF OLD MILWAUKEE

As one rises over the Menomonee Valley on the North-South Freeway of I-94 just south of the Marquette Interchange, a spectacular view emerges of Milwaukee’s industrial past and present, but even more evidently of Milwaukee as a city of spires. In every direction, the cityscape is dotted with dozens of spires for miles in every direction, a testament to the religious heritage of the city. 

This week we present photographs of a few of those religious institutions along with photographs of how they appear today. The older photographic images, ca. 1890, are from our very rare bound set of 100 photographic plates, Milwaukee Illustrated, published in Milwaukee by J.C. Iversen & Co. You may also find a digitized copy in our digital collection, Milwaukee Neighborhoods. The structures, and what they look like today, from top to bottom, are:

1.) Temple Emanu-El, 1025 N Broadway Street. Congregation Emanu-El B'ne Jeshurun emerged out of a Yom Kippur service held in Milwaukee in 1847, and remains a flourishing congregation today. Three tiny congregations merged in 1856 to form B’ne Jeshurun, but in 1871, 35 families split off to form Congregation Emanu-El, building the synagogue pictured here at the corner of what is now Broadway and State Streets in 1872. This structure no longer exists and the corner is now at the heart of the Milwaukee School of Engineering campus. As the B’ne Jeshurun congregation grew and moved north, a new facility was built on Kenwood Blvd, in 1922, directly across the street from what would become our UW-Milwaukee campus in 1956. In 1927, the two congregations re-merged to become Congregation Emanu-El B'ne Jeshurun (CEEBJ). Again, with many of its congregants moving further north, the Kenwood facility was acquired by UWM in 2000 to become the Helene Zelazo Center for the Performing Arts, and CEEBJ moved to its current facility on Brown Deer Road at the far northern edge of Milwaukee.

2.) St. Paul's Episcopal Church, 904 E Knapp Street. The historic image shown here is a view of St. Paul's Episcopal Church before the bell tower was completed. The church was designed by local architect Edward Townsend Mix in Richardsonian Romanesque style and built in 1884 using Lake Superior Sandstone, a dark red sandstone found near the Apostle Islands in Lake Superior. It is especially noted for its collection of Tiffany stained glass windows. The church was restored and rebuilt after a fire in 1953. The building is listed in the National Register of Historic Places, and continues to serve a congregation that was established in 1838.

3.) Immanuel Presbyterian Church, 1100 N Astor Street. This is one of the most important works by Edward Townsend Mix, built in the High Victorian Gothic style, 1873–75. The exterior is ashlar Wauwatosa limestone, with openings trimmed in red-orange and gray sandstone. The interior was damaged by fire in 1887 and reconstructed in 1889. Like St. Paul's Episcopal, this church also has Tiffany art-glass windows added in 1900. Immanuel Presbyterian Church is  listed in the National Register of Historic Places, and continues to serve a congregation that was established in 1870.

4.) St. James Episcopal Church, 833 W. Wisconsin Ave., and Calvary Presbyterian Church, 935 W Wisconsin Ave. In the historic photograph, St. James is in the foreground with Calvary Presbyterian on the left one block further west. In the contemporary photos, St. James is on the left, Calvary on the right. St. James was designed by Detroit architect Gordon William Lloyd in an English Gothic Revival style beginning in 1867. Calvary Presbyterian was designed by Milwaukee architects Henry C. Koch and Julius Hess in Gothic Revival style and built in 1870. Both are listed on the National Register of Historic Places, but because of dwindling membership, St. James closed as a church in 2017 and reopened in 2020 as a venue for weddings and other events.

5.) Trinity Evangelical Lutheran Church, 1046 N 9th Street. The church was designed by Milwaukee architect Frederick Velguth in a combination of High Victorian Gothic with German Gothic styles in 1878. The exterior is mainly Cream City brick, a distinct light-colored brick manufactured locally, along with some sandstone details. In 2018, a four-alarm fire broke out causing extensive damage, and rebuilding and restoration is ongoing today. This church is also listed on the National Register of Historic Places, and serves a congregation that was established in 1847.

View more photographs from Milwaukee Illustrated.

View other photographs of Milwuakee!

[gravitascivics]

A REACTION

As this blog continues the story of the political culture in America and how it either promoted or discouraged a federated view among its people, the next chapter concerns a great reaction.  The First Great Awakening, beginning roughly in the late 1720s – with a definite presence in the 1730s – can mostly be seen as a reaction. That reaction was to the Enlightenment. But as was the case with most other movements in America of that time, its origins can be traced to Europe.

         As this posting will describe below, religious Protestants and some Catholics found the secular arguments of Enlightened thinkers as being either blasphemous to God or out and out mistaken.  In the United Kingdom, the reaction took on the name Evangelical Revival. In America, the term American evangelicalism was used to denote a trans-denominational reaction constituting this Great Awakening.  And this thrust was aimed not at a group level of focus, but at the personal – individual – level.

         Commentary here is limited to the Awakening’s effects on the political culture of the colonists.  The messaging by such leaders of the movement as George Whitefield, John Wesley, and Jonathan Edwards centered on having believers look introspectively at their morality.  What they called for was a personal conviction and how each is dependent on salvation secured by Jesus’ sacrifice.  They rebelled directly to Enlightened thinking and its view of objectifying reality or what was believed to be reality.  

Instead, these Revivalists emphasized a conversion not based so much on intellectual acceptance, but on a “new birth” which one experiences in the heart.  This appealed to those who looked at the importance of having an emotional commitment.  This placed a heightened emphasis on the practice of revivals – open demonstrations of emotional commitments.  And by doing so, it appealed to common folks not privileged to have higher educational experiences.  So, for example, in England, evangelical Anglicans took on prominence within the Church of England.  There were contingencies within Methodism (influenced by the work of Whitefield and Wesley).  Denominations not so affect were Lutherans and initially Quakers.[1]

Another point of note in terms of the developments in England was certain retention of what this blog has described as basic Puritanical beliefs.  The evangelistic move, in effect, meant increased pastoral or spiritual guidance by church ministers.  This led to appointing or naming non ministers to take on these responsibilities. It also meant an increased effort to seek out those shunted by the established Church of England, democratizing these religious concerns.  Part of the message was that Christianity was also meant for the “neglected.”

More specifically, Methodist congregations or societies arranged themselves around “classes.”  Those were meetings in which individual attendees were urged to confess their transgressions to others and, by doing so, the aim was to bolster each other. In addition, meetings would conduct “love feasts” in which practitioners shared testimonies.  This had the effect among many to develop an associated identity – a federal aim.  Here, the Methodists proclaimed three beliefs:

1.    People are, by their nature, “dead in sin.”

2.    Only faith can “justify” them.

3.    The faithful exhibit, both inwardly and outwardly, holiness.[2]

This might remind the reader of Puritanical beliefs (TULIP) in that it is not good works that merit a heavenly reward, but in this case faith – in the case of Puritans it was being chosen by God.

         So, what did this movement find when it first hit the colonies?  The Great Awakening found a willing public but a diverse audience.  As this blog has already established, the New England colonies had adopted a Puritanical, congregational view.  The middle colonies, being more tolerant, had established a more diverse religious landscape populated by Quakers, Dutch Reformers, Anglicans, Presbyterians, Lutherans, Congregationalists, and Baptists. They were all treated equally by law and conducted their services openly.  And in the Southern colonies, one found an official Anglican church, but also a good number of Baptists, Quakers, and Presbyterians.[3]  

But it has also been recorded that at that time a general low level of church membership was prevalent due to population growth – high immigration – and the effects of the Enlightenment.  Many, especially among the higher educated, turned to atheism, Deism, or Unitarianism, this last belief rejected the trinity (belief in the three-person God) and predestination.  This state of affairs, of course, stirred a reaction by those attending established churches.

That reaction took on the revivalist ideas described above.  Led by New England Puritans, Scots Irish Presbyterians, along with a belief in European Pietism, the faithful took on the messaging of revival and piety which was making their way across the Atlantic.  The result was an American version of evangelical Protestantism.  This placed an emphasis “on seasons of revival, or outpourings of the Holy Spirit, and on converted sinners experiencing God’s love personally.”[4]  

Some of these activities can be traced in New England to the 1710s.  But given the limited means of spreading the “good news,” such activities were limited in New England to local occurrences. Interestingly, an earthquake and the ensuing “press” coverage led to the dissemination of these practices beyond local churches.  And with the “importation” of European developments, the Great Awakening took off in America.

For readers who might be interested in these developments, they might look up the work of a couple of early ministers.  They are Theodorus Jacobus Frelinghuysen and William Tennent.  The first, ascribed by some as the “father” of America’s version of the Great Awakening, influenced the second who argued that one needed a definite personal conversion to a faith experience followed up by an “assurance of salvation” which was necessary to claim one’s Christianity.

Through Tennent’s efforts, one finds the ideas of the Great Awakening making their way to the New Jersey/New York area[5] and one cannot deny how this would affect political ideals of Americans in general.  The next posting will continue in this vein.  To this point, though, one can but identify that these developments had no to little effect on how Americans felt about their federated values – if anything, they were strengthened but in a parochial way.

[1] Sydney E. Ahlstrom, A Religious History of the American People – 2nd ed. (New Haven, CT:  Yale University Press, 1972).

[2] Alan Taylor, American Colonies:  The Settling of North America (New York, NY:  Penguin Books, 2001).

[3] Howard John Smith, The First Great Awakening:  Redefining Religion in British America, 1725-1775 (Madison, NJ:  Fairleigh Dickinson University Press, 2015).

[4] Thomas S. Kidd, The Great Awakening:  The Roots of Evangelical Christianity in Colonial America (New Haven, CT: Yale University Press, 2007), xiv.

[5] Ahlstrom, A Religious History of the American People.

[officialvirago]

Trinity Evangelical Lutheran Church (built 1914), 10014 81 Ave NW, Edmonton, Alberta, Canada. (These photos were taken when the temperature was not quite so hot back on February 24, 2021). #oldstrathcona #whyteavenue #yeg #edmonton #TrinityEvangelicalLutheranChurch #streetphotography #architecture #church #godisinthedetails #wandering #details #TrinityLutheranChurchedmonton #Alberta #Canada (at Trinity Lutheran Edmonton) https://www.instagram.com/p/CQoKnXPnRXp/?utm_medium=tumblr