Search results
Results from the WOW.Com Content Network
Mount Sinai Holy Church of America, 1924; Church of Universal Triumph, Dominion of God, 1944; Black theology, 1966; Native American Church, 1800 (19th century) [5] Reformed Mennonites, 1812; Restoration Movement, 1800s; various subgroups of Amish, throughout 19th and 20th centuries; American Unitarian Association, 1825
The Second Great Awakening was a Protestant religious revival during the late 18th to early 19th century in the United States. It spread religion through revivals and emotional preaching and sparked a number of reform movements.
New Thought – 19th-century American spiritual movement; Principia College – Private liberal arts college in Elsah, Illinois, U.S. Therapeutic nihilism – View that medical treatment is futile; Third Great Awakening – Period of religious activism in American history
The 19th century saw the rise of Biblical criticism, new knowledge of religious diversity in other continents, and above all the growth of science. This led many Christians to emphasize the brotherhood, to seeing miracles as myths, and to emphasize a moral approach with religion as lifestyle rather than revealed truth.
Since the late 19th century, some right-wing Christians have argued that the United States of America is essentially Christian in origin. They preach American exceptionalism, oppose liberal scholars, and emphasize the Christian identity of many Founding Fathers. Critics argue that many of these Christian founders actually supported the ...
As a spiritual movement with roots in metaphysical beliefs, New Thought has helped guide a variety of social changes throughout the 19th, 20th, and into the 21st centuries. Psychologist and philosopher William James labelled New Thought "the religion of healthy-mindedness" in his study on religion and science, The Varieties of Religious Experience.
The Christian Connection was a Christian movement in the United States of America that developed in several places during the late 18th and early 19th centuries, composed of members who withdrew from other Christian denominations. It was influenced by settling the frontier as well as the formation of the new United States and its separation ...
Jean Meslier (1664–1729) had similar thoughts in the 18th century. In chapters 33 and 34 of his Testament, argues that Jesus "was really a madman, a fanatic" (étoit véritablement un fou, un insensé, un fanatique). [10] [15] Challenging the sanity of Jesus continued in the 19th century with the first quest for the historical Jesus.