Gilbert Tennent's Abolishment Of An Unconverted Ministry

Decent Essays
In the eighteenth century, the new and young Presbyterian Church in America had problems – 1) to get ministerial training only in New England 2) The procedures for examining immigrant ministers were inconsistent and inadequate (Class, April 10). In this time, Gilbert Tennent criticizes the system by asserting abolishment of abolishment of Parish-line, and insists on convert ministry. Samuel Blair also emphasizes convert ministry by narrating his experience of revival movement in his church.
Gilbert Tennent supports abolishment of abolishment of Parish-line by supporting private schools and seminars like William Tennent’s Log College in the sermon, The danger of an Unconverted Ministry, at the Presbyterian Church in Nottingham, Pennsylvania
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Civil War

Albert Barnes seeks justice and equality for all human beings in his writing “An Inquiry into the Scriptural Views of Slavery.” He asserts the abolition of slavery by interpreting the New Testament, and blames that slave system is unjust because the slavery system regards slaves as a property, not a human beings. Albert uses two bible verses, Eph. 6:9 and Col. 4:1, to support his argument. Both of bible verses warns or reminds slavery holders that our “master is in heaven” (1). As Barnes questions about “sanction” and “right” to own slaves, he asserts that there are no evidence to prove sanction and right to enslave in the bible. He defines the ownership by arguing that there is no “lawful owner of the slave” in the bible. Furthermore, Barnes insists slaves “right to all that such a man can earn” (2). Barnes tries to define the slave as “a man redeemed by the blood of Christ, and an heir of salvation” and to change the perspective of slavery as different level by saying “God have made of one blood all nations of men…”, all human beings have “same earthly ancestors”, and “children alike of the same heavenly Parent” against the people who think the slaves as a possession
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He argues female preacher is not appropriate light on the bible, and says, “vocation is spiritual, but it is also scriptural” (3). He even asserts that female’s calling is “confounded a human impulse with the Spirit’s vocation” (3). As he uses Titus 2: 4 and 5 to support his assertion, he put women in domestic limitation. He says that women should use teaching function for their younger sisters, and also he regards women as “a loving subject to husband” (4). He believes that double headed is not good for “a foundation for social order” because of “human finitude and sin”, thus, he insists the importance of “ultimate human head” and he only regards men as “ultimate human head” (4). Moreover, while Dabney insists on “Christ-like” as a woman is caring for children, he points that women’s work in public is “sinful and selfish ambition” (5). Lastly, he criticizes women’s preaching as “simply infidel”
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