The American Tract Society, 1814-1860

1946 ◽  
Vol 15 (2) ◽  
pp. 116-132 ◽  
Author(s):  
Elizabeth Twaddell

In 1825, at the founding of the American Tract Society in New York, its leaders declared that with this event began “a new era in the history of the American churches.” Ten years earlier, American Protestants had formed the American Bible Society for the purpose of publishing and distributing the Bible “without note or comment.” Beyond this single endeavor, they felt, sectarian loyalties made common missionary effort impossible. But now, the co-operation in the new Tract Society “of various local institutions, and of Christians of different denominations” heralded an era of harmony among the churches, and of unity in the national body politic. More than this, churchmen and philanthropists believed that through the agency of the Tract Society, and of other benevolent organizations of national scope, the force of a united Protestantism would speedily evangelize America and the world.

2012 ◽  
Vol 36 (3) ◽  
pp. 273-293
Author(s):  
Johannes Klare

André Martinet holds an important position in the history of linguistics in the twentieth century. For more than six decades he decisively influenced the development of linguistics in France and in the world. He is one of the spokespersons for French linguistic structuralism, the structuralisme fonctionnel. The article focuses on a description and critical appreciation of the interlinguistic part of Martinet’s work. The issue of auxiliary languages and hence interlinguistics had interested Martinet greatly from his youth and provoked him to examine the matter actively. From 1946 onwards he worked in New York as a professor at Columbia University and a research director of the International Auxiliary Language Association (IALA). From 1934 he was in contact with the Danish linguist and interlinguist Otto Jespersen (1860–1943). Martinet, who went back to Paris in 1955 to work as a professor at the École Pratique des Hautes Études (Sorbonne), increasingly developed into an expert in planned languages; for his whole life, he was committed to the world-wide use of a foreign language that can be learned equally easily by members of all ethnic groups; Esperanto, functioning since 1887, seemed a good option to him.


2020 ◽  
Vol 4 (1) ◽  
pp. 135-175
Author(s):  
Warseto Freddy Sihombing

AbstractNo one can be justified before God for doing good deeds. No matter how good a man is, if he does not believe in Jesus Christ, the Son of God, he will not be saved from the wrath of God to come. There is no human being who is right before God, and no sinful man can save himself in any way. The only way out is in the way that God has given to the problem of all sinners, by sending Jesus Christ to the world to die for sinners. "And for this he came, so that every man believed in him, who was sent by God" (John 6:29). The Bible teaches that salvation is only obtained because of faith in Jesus Christ. Jesus Christ is the object of that faith. This salvation is known as the statement "Justified by faith. Paul explained this teaching in each of his writings. This teaching of justification by faith has been repeatedly denied by some people who disagree with Paul's opinion. The history of the church from the early centuries to the present has proven the variety of understandings that have emerged from this teaching, but one important thing is that sinful humans are justified by their faith in Jesus Christ before God.Keywords: Paul;history; justified by faith.AbstrakTidak ada seorang pun yang dapat dibenarkan di hadapan Allah karena telah melakukan perbuatan baik. Sebaik apa pun manusia, jika dia tidak percaya kepada Yesus Kristus, Anak Allah maka ia tidak akan selamat dari murka Allah yang akan datang. Tidak ada seorang pun manusia yang benar di hadapan Allah, dan tidak ada seorang manusia berdosa yang dapat menyelematkan dirinya sendiri dengan cara apa pun. Satu-satunya jalan keluar adalah dengan cara yang Allah telah berikan untuk masalah semua orang berdosa, yaitu dengan mengutus Yesus Kristus ke dunia untuk mati bagi orang berdosa. “Dan untuk itulah Dia datang, yaitu supaya setiap orang percaya kepada Dia, yang telah diutus oleh Allah” (Yohanes 6:29). Alkitab mengajarkan bahwa keselamatan hanya diperoleh karena iman kepada Yesus Kristus. Yesus Kristus adalah obyek iman tersebut. Keselamatan ini dikenal dengan pernyataan “Dibenarkan karena iman. Paulus menjelaskan ajaran ini dalam setiap tulisannya. Ajaran pembenaran oleh iman ini telah berulang kali disangkal oleh beberap orang yang tidak setuju dengan pendapat Paulus. Sejarah gereja mulai dari abad permulaan sampai pada masa sekarang ini telah membuktikan beragamnya pemahaman yang muncul terhadap ajaran ini, namun satu hal yang terpenting adalah bahwa manusia berdosa dibenarkan oleh iman mereka kepada Yesus Kristus di hadapan Allah.Kata Kunci: Paulus; sejarah; iman; dibenarkan oleh iman.


Prospects ◽  
1992 ◽  
Vol 17 ◽  
pp. 475-525
Author(s):  
Jonathan R. Eller

September of 1961 brought welcome relief from the Berlin Crisis in the Oform of two distinctly American recreations: the World Series and the fall book season. As always, both seemed to focus on New York City, and the New York media brought excitement and suspense to fit both seasons: excitement – as Roger Maris attempted to break Babe Ruth's record of sixty home runs – and suspense, as Simon & Schuster ran eye-catching but mysterious ads for a new novel, revealing nothing more than the title – Catch-22. Everyone knew what Maris's quest meant, but no one seemed to know what “CATCH-22” meant.


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