American Business Philanthropy and Higher Education in the Nineteenth Century

1983 ◽  
Vol 57 (3) ◽  
pp. 321-346 ◽  
Author(s):  
Daniel A. Wren
Keyword(s):  
Higher Education ◽  
Nineteenth Century ◽  
Corporate Philanthropy ◽  
Business Leaders ◽  
American Business ◽  
State Colleges ◽  
Nineteenth Century America ◽  
Special Groups ◽  
Practical Education ◽  
The Church

Nineteenth century America witnessed the expansion of business enterprise as well as the extension of a system of higher education. Business philanthropy played a substantial role in higher education by filling the gap between the church-supported colleges of the colonial period and the state colleges and universities of later years. The philanthropy of American business leaders provided for scientific and polytechnical schools, opened colleges for women, extended new opportunities for black “freedmen,” and created the first undergraduate and graduate schools of business. Although nineteenth century law prohibited corporate philanthropy and offered no tax incentives, business leaders gave because they thought that they were stewards of wealth, they saw a need for practical education, they wished to create memorials for loved ones, and they desired to meet the needs of special groups of individuals.

Deification in the Long Nineteenth Century

2019 ◽  
pp. 55-81
Author(s):  
Ruth Coates
Keyword(s):  
Higher Education ◽  
Nineteenth Century ◽  
Twentieth Century ◽  
Political Culture ◽  
Institutions Of Higher Education ◽  
Religious Thought ◽  
History Of ◽  
Cultural Expressions ◽  
Russian Religious Thought ◽  
The Church

Chapter 2 sets out the history of the reception of deification in Russia in the long nineteenth century, drawing attention to the breadth and diversity of the theme’s manifestation, and pointing to the connections with inter-revolutionary religious thought. It examines how deification is understood variously in the spheres of monasticism, Orthodox institutions of higher education, and political culture. It identifies the novelist Fedor Dostoevsky and the philosopher Vladimir Soloviev as the most influential elite cultural expressions of the idea of deification, and the primary conduits through which Western European philosophical expressions of deification reach early twentieth-century Russian religious thought. Inspired by the anthropotheism of Feuerbach, and Stirner’s response to this, Dostoevsky brings to the fore the problem of illegitimate self-apotheosis, whilst Soloviev, in his philosophy of divine humanity, bequeaths deification to his successors both as this is understood by the church and in its iteration in German metaphysical idealism.

Schaff and Nevin, Colleagues at Mercersburg: The Church Question

1992 ◽  
Vol 61 (2) ◽  
pp. 169-190
Author(s):  
John B. Payne
Keyword(s):  
Nineteenth Century ◽  
Historical Development ◽  
Nineteenth Century America ◽  
Mercersburg Theology ◽  
The Church

For both Schaff and Nevin, while they were colleagues at Mercersburg, the issue of issues in mid-nineteenth century America as well as in Continental Europe and in England, was “the church question.” This subject has already been provided a seminal treatment by James H. Nichols to which all later students of Mercersburg Theology are deeply indebted. The purpose of this article is to attempt to shed new light on this question by focusing upon what was for both of them a critical ecclesiological issue, one upon which they in part agreed and in part disagreed—namely, the question of historical development. It is this issue which I believe especially provoked Nevin's theological crisis. This essay will also seek to describe Schaff's role in this crisis.

The Biblical Question and the English Liberal Catholics

1969 ◽  
Vol 31 (1) ◽  
pp. 108-120
Author(s):  
James Tunstead Burtchaell
Keyword(s):  
Higher Education ◽  
Nineteenth Century ◽  
Catholic Church ◽  
Access To Higher Education ◽  
Early Nineteenth Century ◽  
Irish Immigrants ◽  
The Reformation ◽  
The Church ◽  
The Catholic Church

Looking backward from the early nineteenth century, the Catholic Church in England had disappointingly little scholarly achievement of which to boast since the Reformation. Henry Holden, Charles Butler, John Lingard—all were men to be proud of, but Catholics of such intellectual bent were so few. And understandably so. The penal laws had effectively deprived the recusants of any access to higher education, and would perdure until the latter nineteenth century. Squires whose sons were barred for their faith from most schools and from the two universities had to be content to enroll them quietly at one or another of the exile schools across the channel. The Irish immigrants who later came to fill and overspill the churches in the nineteenth century had even less exposure to—and perhaps appetite for—scholarship. And the clergy who shepherded this extraordinary flock of secluded gentry and boisterous working folk pursued a highly sacramental and understandably unsophisticated pastorate. The Church naturally felt itself somewhat put upon, and fell into rather defensive postures. Scholarship would appear as a luxury at best, and at worst as a weapon that the Establishment seemed always more adept and smooth at handling.

Clerical Education in Nineteenth-Century Mexico: The Conciliar Seminaries of Mexico City and Guadalajara, 1821-1910

1980 ◽  
Vol 36 (4) ◽  
pp. 465-477 ◽  
Author(s):  
James H. Lee
Keyword(s):  
Higher Education ◽  
Nineteenth Century ◽  
Civil Society ◽  
Mexico City ◽  
Civil Wars ◽  
Catholic Church ◽  
The Political ◽  
Traditional Role ◽  
The Public ◽  
The Church

The nineteenth century represented an era of declining influence for the Catholic church in Mexico, and no aspect of that trend created broader repercussions than the eclipse of the clergy's traditional role in higher education. Before the midcentury civil wars the conciliar seminaries graduated nearly as many laymen as did the public colegios, the majority of which in any case employed priests on their faculties. The seminaries, consequently, forged a vital link between the church and civil society, a link which potentially enhanced the political and social influence of the episcopate.

Henry Boynton Smith and Church History in Nineteenth-Century America

2016 ◽  
Vol 85 (2) ◽  
pp. 302-327 ◽  
Author(s):  
Annette G. Aubert
Keyword(s):  
Nineteenth Century ◽  
Church History ◽  
Church Of Christ ◽  
Central Position ◽  
Nineteenth Century America ◽  
German Education ◽  
History Of ◽  
History Of Doctrine ◽  
American Society ◽  
The Church

Henry Boynton Smith (1815–1877) was one of the few nineteenth-century American scholars committed to disseminating German methods of ecclesiastical historiography to a country known for its anti-historical tendencies. However, modern scholars have generally overlooked his significant contributions in this area. Hence exploring his scholarly reception and specifically his History of the Church of Christ, in Chronological Tables will fill a niche in the historiography of church history.Philip Schaff (1819–1893), the renowned church historian and founder of the American Society of Church History, was one of the few contemporaries of Smith who understood that Smith's scholarship was on a par with that being produced in Germany. Schaff specifically praised Smith's chronological tables—evidence of Smith's German education among some of the best German historians of the period, including Leopold von Ranke and August Neander. This essay reviews Smith's History of the Church of Christ, in Chronological Tables in the context of the newly emerging scientific history and describes his contribution to nineteenth-century American scholarship. Smith is worthy of attention for establishing a central position for the history of doctrine and for promoting the field of church history and the use of chronological tables in nineteenth-century America.

The Whore of Babylon and the Abomination of Abominations: Nineteenth-Century Catholic and Mormon Mutual Perceptions and Religious Identity

2004 ◽  
Vol 73 (1) ◽  
pp. 139-167 ◽  
Author(s):  
Matthew J. Grow
Keyword(s):  
Nineteenth Century ◽  
Jesus Christ ◽  
Religious Identity ◽  
Latter Day Saints ◽  
Nineteenth Century America ◽  
The Road ◽  
The Church ◽  
Proper Authority ◽  
Spiritual Quests

In 1846, Oran Brownson, the older brother of the famed Catholic convert Orestes A. Brownson, penned a letter to his brother recounting a dream Orestes had shared with him much earlier. In the dream, Orestes, Oran, and a third brother, Daniel, were “traveling a road together.” “You first left the road then myself and it remains to be seen whether Daniel will turn out of the road (change his opinion),” Oran wrote. At approximately the same period in which Orestes converted to Catholicism “because no other church possessed proper authority,” Oran joined The Church of Jesus Christ of Latter-day Saints because he believed that “proper authority rests among the Mormons.” Indeed, in an era characterized by denominational proliferation, democratization, and competition, Catholic and Mormon claims to divine authority proved appealing to some Americans, like the Brownsons, wearied by the diversity and disunity of the Protestant world. Oran cautioned Orestes to not trust polemical literature against Mormonism, but to “get your information from friends and not enemies.” Orestes could have repeated the same warning about Catholicism, given the number and intensity of nineteenth-century attacks on both Catholics and Mormons. Leaving mainstream Christianity to join the most despised religions in nineteenth-century America, the Brownson brothers embarked on spiritual quests that few contemporary Americans would have understood, much less approved.

Context and Meaning: Roman Catholic Devotion to the Blessed Sacrament in Mid-Nineteenth-Century America

1985 ◽  
Vol 54 (4) ◽  
pp. 482-495 ◽  
Author(s):  
Ann Taves
Keyword(s):  
United States ◽  
Nineteenth Century ◽  
Roman Catholic ◽  
The United States ◽  
The Body ◽  
Nineteenth Century America ◽  
Holy Water ◽  
The Moment ◽  
The Church ◽  
As If

A French visitor to a nineteenth-century Irish Catholic parish in the United States described the scene as follows: Behold them, when the sanctuary bell announces the moment of consecration; they raise their hands, they extend their arms in the form of a cross, they pray and sigh aloud; at times some leave their pew and prostrate themselves in the aisle, in order to assume a more suppliant and adoring attitude. … If you wait until the end of mass, you will be further edified. You will see them approach as near as possible to the high altar, before which they bow profoundly, making several genuflections, and frequently remain for a moment almost prostrate to the ground. From here they go to kneel at the altar of the Blessed Virgin, then before that of St. Joseph. Then follows a last and touching station before the body of the dead Christ which the Italians call the pietá; they pray here for a few moments, and respectfully press their lips to the five wounds of the Saviour. At the door of the church they take holy water, sign themselves with it repeatedly, and sprinkle their faces with it; then turning to the tabernacle they make a last genuflection, as if to bid farewell to our Lord, and finally withdraw.

Cyrus Hall McCormick: American Business Leader

1936 ◽  
Vol 10 (5) ◽  
pp. 69-76
Author(s):  
Ralph M. Hower
Keyword(s):  
Nineteenth Century ◽  
Business Leaders ◽  
American Business ◽  
Business Leader ◽  
Business Methods

If a man's ability is to be rated according to the amount of money he makes, Cyrus H. McCormick was one of America's ablest business leaders in the nineteenth century. A more discriminating view of his career would necessitate some important qualifications in such an estimate. McCormick's personal achievements—both as inventor and as a business man—were truly remarkable in the period before about 1860, and during the whole course of his life he demonstrated rare talents and performed prodigious deeds. But in his later years he made serious errors in judgment, failed to adopt well-rounded policies, and pursued business methods which were fundamentally poor. While his managerial successes and financial profits were very notable, his record as a whole does not reflect the sober and well-balanced judgment which is essential to the first-class business mind.

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