A Covenant Between Lindenwood College and the [Presbyterian] Synod of Mid-America

A statement by the Presbyterian Synod of Mid-America regarding its relationship with Lindenwood College

SELC District Convention at St. Lukes- June21-24, 2012

Materials and photo from the 2012 Convention of the SELC District (LC-MS) convention held at St. Luke\u27s from June 21-24. 2012

Pastoral counselling to young prisoners during and after imprisonment : case study within Mopane District of Limpopo Province

Thesis (M.Th. (Pastoral))--North-West University, Potchefstroom Campus, 2007According to research conducted in the Mopani District. Limpopo Province (South Africa) there is confirmation that young prisoners return to crime after their release and find themselves back in prison again. It is of vital importance that a problem of this kind within a society be addressed and one way of doing so is to oiler as much pastoral counselling as possible to young prisoners in prison and after their release. Pastoral counselling includes a wide range of assistance, inter alia, to give advice and information, to encourage and build self-esteem, to attend to inner well-being and order in society, as well as to bring about a change in the way the person thinks about morals and values and to pray and pray again. It would seem that there is still scope for improvement with regard to pastoral counselling to young prisoners.it is with this in mind that suggestions for pastoral guidelines have been put together in the course of this study. In Chapter 2 there is reference to basis memory principles as established from Scripture. A prisoner is as much an image bearer and representative of God as any non-imprisoned person and should as such be motivated to remain faithful to God in spite of circumstances; i.e. also to abide with God's law of loving God, neighbour and oneself in honour of God. Sin and crime stand in direct correlation to a broken relationship between man and God, and there is no doubt that God expects from the churches (all leaders and members included) to care for prisoners. Matthew 25:36-40 contains related reference. It has been well stated that churches should assume certain responsibilities towards prisoners as doing so is rooted in God's Word. God promises judgment to those who turn a blind eye and a deaf ear to prisoners. It is, therefore, necessary that an awakening call to churches be heard. The principles established through metatheory and empirical study are discussed in chapters 3 and 4. Churches are motivated to contribute to the well-being of young prisoners. Communities are faced by many c3 allenges, e.g. to promote crime prevention activities and to rehabilitate prisoners and thus to act pro-actively in nation building. The role of the church is and remains of extreme importance in accomplishing these goals. One cannot but come to the conclusion that every effort should be made by churches to join hands with NGOs and CBOs in the battle against crime.Master

Souvenir Program of the Synod of Missouri...of the Diamond Jubilee of Lindenwood College...

Souvenir Program of the Synod of Missouri of the Presbyterian Churches in the United States of America together with the Programs of the Diamond Jubilee of Lindenwood College and the Women\u27s Synodical Home and Foreign Missionary Societie

The Commission to Philip Phelps from the Board of Missions of the General Synod of the Reformed Protestant Dutch Church and a Letter from John Garretson to Philip Phelps

April 5, 1859; The Commission to Philip Phelps from the Board of Missions of the General Synod of the Reformed Protestant Dutch Church for the term of 12 months to serve as missionary at Holland. The Board would support him in the amount of $400. April 12, 1859; A letter to Phelps from John Garretson, Corresponding Secretary of the Board, about the call to serve the Academy.https://digitalcommons.hope.edu/vrp_1850s/1096/thumbnail.jp

Document of Requirements to Become a Preacher

A copy of the Synodale Verordeningen omtrent het Prediken van Students, a document concerning the requirements the students at Leiden must adhere to before they are allowed to preach in congregations of the Hervormde Kerk.https://digitalcommons.hope.edu/vrp_1830s/1018/thumbnail.jp

The Roll Book for Superintendents of Sabbath Schools

https://digitalcommons.hope.edu/vrp_1850s/1469/thumbnail.jp

The State Relationship with Religion:defined through disciplinary procedures of accounting and regulation

State regulation of charities is increasing. Nevertheless, although religious entities also pursue charitable objectives, jurisdictions often regulate them differently. In some states (including England until recently), the church (religious charities) are not called to account for their common-good contribution, despite owning significant assets and receiving public and government income. These regulatory and accounting variations emanate from a state’s historically informed positional relationship with religion, which may be discordant against increasing religious pluralism and citizens’ commonly-held beliefs. To open a debate on state–church relationships within the accounting history literature, this article analyses changes in England since 1534. It utilises a state–church framework from Monsma and Soper, combined with an application and extension of Foucauldian governmentality. The longitudinal study shows direct and indirect governmentality tools change with the state–church relationship. Such harmonisation of regulatory approach relies on citizens/entities subverting imposition of state demands which fail to meet their concept of common-good

The Churches' Bans on Consanguineous Marriages, Kin-Networks and Democracy

This paper highlights the role of kin-networks for the functioning of modern societies: countries with strong extended families as characterized by a high level of cousin marriages exhibit a weak rule of law and are more likely autocratic. To assess causality, I exploit a quasi-natural experiment. In the early medieval ages the Church started to prohibit kin-marriages. Using the variation in the duration and extent of the Eastern and Western Churches' bans on consanguineous marriages as instrumental variables, reveals highly significant point estimates of the percentage of cousin marriage on an index of democracy. An additional novel instrument, cousin-terms, strengthens this point: the estimates are very similar and do not rest on the European experience alone. Exploiting within country variation of cousin marriages in Italy, as well as within variation of a 'societal marriage pressure' indicator for a larger set of countries support these results. These findings point to a causal effect of marriage patterns on the proper functioning of formal institutions and democracy. The study further suggests that the Churches' marriage rules - by destroying extended kin-groups - led Europe on its special path of institutional and democratic development