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|Le besoin de la vérité anglo-israélienne|
| Pendant les périodes de troubles nationaux, Dieu suscite toujours des hommes de force et de courage égaux pour répondre aux exigences de l'époque. Le besoin de la vérité anglo-israélienne|
Par : Dr Mordecai F. Ham
"POUR SERVIR L'AGE ACTUEL,
MAYNARD G. JAMES
Quel est le sens de la parabole du semeur ?
La parabole du semeur (également connue sous le nom de parabole des quatre sols) se trouve dans Matthieu 13:3-9 Marc 4:2-9 et Luc 8:4-8. Après avoir présenté cette parabole à la multitude, Jésus l'interprète pour ses disciples dans Matthieu 13:18-23 Marc 4:13-20 et Luc 8:11-15.
La parabole du semeur concerne un semeur qui éparpille de la semence, qui tombe sur quatre types de sol différents. Le sol dur "au bord du chemin" empêche la graine de germer du tout, et la graine ne devient rien de plus que de la nourriture pour oiseaux. Le sol caillouteux fournit suffisamment de sol pour que les graines germent et commencent à pousser, mais comme il n'y a "pas de profondeur de terre", les plantes ne prennent pas racine et se fanent rapidement au soleil. Le sol épineux permet à la graine de pousser, mais les épines concurrentes étouffent la vie des plantes bénéfiques. La bonne terre reçoit la graine et produit beaucoup de fruits.
L'explication de Jésus de la parabole du semeur met en évidence quatre réponses différentes à l'évangile. La semence est « la parole du royaume ». Le sol dur représente quelqu'un qui est endurci par le péché qu'il entend mais ne comprend pas la Parole, et Satan arrache le message, gardant le cœur terne et empêchant la Parole de faire une impression. Le sol pierreux représente un homme qui professe le plaisir de la Parole, cependant, son cœur n'est pas changé, et lorsque des problèmes surviennent, sa soi-disant foi disparaît rapidement. Le sol épineux représente celui qui semble recevoir la Parole, mais dont le cœur est plein de richesses, de plaisirs et de convoitises, les choses de ce monde détournent son temps et son attention de la Parole, et il finit par n'avoir plus de temps pour cela. La bonne terre dépeint celui qui entend, comprend et reçoit la Parole—et permet ensuite à la Parole d'accomplir son résultat dans sa vie. L'homme représenté par la « bonne terre » est le seul des quatre qui soit vraiment sauvé, car la preuve du salut est le fruit (Matthieu 3:7-8 7:15-20).
Pour résumer le point de la parabole du semeur : « La réception par un homme de la Parole de Dieu est déterminée par l'état de son cœur. Une leçon secondaire serait : « Le salut est plus qu'une audition superficielle, quoique joyeuse, de l'Évangile. Quelqu'un qui est vraiment sauvé continuera à le prouver. Que notre foi et nos vies illustrent la « bonne terre » dans la parabole du semeur.
The Navigators ® est un ministère chrétien international et interconfessionnel établi en 1933. Notre devise est : « Connaître le Christ, le faire connaître et aider les autres à faire de même ® ». Pour ce faire, nous construisons des relations de mentorat Life-to-Life ® – ou de formation de disciples – parmi les disciples de Christ, les équipant pour avoir un impact sur les gens autour d'eux pour la gloire de Dieu.
Le classique de Robert Coleman, The Master Plan of Evangelism, met en lumière la stratégie centrale de la formation des disciples de Jésus : il a investi dans le &hellip Continuer la lecture
Preuve, pseudoscience et les problèmes concernant le Jésus « historique » [ modifier ]
Obtenir le contexte [ modifier ]
Lorsqu'on discute de la qualité des preuves d'un Jésus-Christ historique, on se heurte à la question de comment il était historique, ce qui entraîne inévitablement le fait que la question soit entraînée dans le bébé de goudron connu sous le nom de mythe de Jésus. Comme indiqué ci-dessus, cet article n'est PAS sur le mythe de Jésus (qui a inclus des concepts d'un historique Jésus) mais sur les preuves et leur qualité.
Il y a beaucoup de biais de confirmation et de pseudoscience tout au long du débat sur l'historicité (de totalement fictif aux Évangiles sont des documents historiques), où l'idée de ce qu'était Jésus est utilisée pour conduire chaque aspect de la recherche à une conclusion prédestinée. Le plus triste (dans les cas qui ne concernent pas purement et simplement la pseudoarchéologie biblique), c'est que ce n'est peut-être même pas la faute des chercheurs, autant que celle du modèle même qu'ils utilisent et de son rôle dans la détermination de ce qui est " données acceptables". ⎪] ⎫] ⎬] ⎬] De plus, la vaste vague d'« experts en fauteuil roulant » qui fournissent au public des informations obsolètes et/ou inexactes contribue beaucoup à brouiller davantage la compréhension des gens sur la question. C'est, espérons-le, où nous intervenons.
"L'absence de preuve n'est pas une preuve d'absence" [ modifier ]“ ” Dr Paul L. Maier : L'absence de preuve n'est pas une preuve d'absence. Ce n'est pas parce que quelque chose n'est pas mentionné qu'il n'existe pas.
Michael Shermer : Désolé - en science, nous n'autorisons pas cette forme de raisonnement. ⎭]
Le problème principal est « l'absence de preuve n'est pas une preuve d'absence » mais (et c'est la partie importante) le fardeau de dire que quelque chose s'est passé ou a existé devrait toujours être sur ceux qui font la réclamation. La critique de David Kusche concernant le Triangle des Bermudes s'applique à la fois à l'idée de Jésus « historique » (ce que vous voulez définir) et à l'une des théories du mythe du Christ :
Comme Price l'indique dans son 2011 La théorie du mythe du Christ et ses problèmes:
Au mieux, tous le silence de l'argument des sources montre que le récit des Actes de l'Évangile est plus légendaire que véritable historique, semblable aux récits « historiques » qui décrivent Lincoln comme un président bien-aimé - les dossiers contemporains réels montrent que Lincoln était sans doute le plus détesté Président des États-Unis, mais son assassinat le Vendredi saint a entraîné des sermons du dimanche destinés à l'origine à le ridiculiser ont été utilisés pour se transformer rétroactivement en une sorte de "Moïse américain qui a sorti son peuple de l'esclavage mais n'a pas été autorisé à traverser la Terre promise. " ⎯]
En plus du silence de la pseudoscience de l'argument des sources, la majorité des idées du mythe du Christ prennent tout élément de « preuve » qu'elles jugent pertinent et s'en servent. même dans le contexte de l'histoire, le concept n'a aucune pertinence réelle. Si vous voulez voir à quel point le mythe du Christ peut devenir mauvais (et que vous voulez tuer quelques cellules du cerveau en plus), regardez Zeitgeist tout dans cette chose est tort et est l'enfant d'affiche de mauvais Mythe du Christ.
Cela dit, le côté pro-historique de Jésus a ses propres problèmes. En raison de la façon dont les cultures ont raconté leurs histoires religieuses et mythiques au fil du temps, et en se basant en grande partie sur des études de « nouvelles » religions modernes (en particulier les religions de culte) et sur la façon dont elles divinisent leurs propres dirigeants, la plupart des érudits de L'histoire biblique croit que les évangiles de la Bible sont des preuves suffisantes pour dire que Jésus, ou une semence humaine pour les histoires que nous pourrions aussi bien étiqueter "Jésus", fait existent, et son existence peut être supposée d'eux. ⎱] ⎲] Et si une telle personne existait, il est également probable que les grands thèmes généraux soient basés sur la réalité, il aurait probablement été l'un des nombreux enseignants ou prophètes autoproclamés de l'époque ⎳& #93 et il a probablement coché les mauvaises personnes et s'est retrouvé mort. ⎱] Il est probable que le reste soit hautement embelli, composé ou recyclé à partir d'une autre mythologie. Cependant, "Certains plaisantent en disant qu'il y a autant de théories sur Jésus qu'il y a de savants pour les proposer". ⎴] Le problème avec ce raisonnement est que cet argument peut également être avancé pour Robin Hood, King Arthur, John Frum et Ned Lud. et nous avons des raisons de douter qu'ils aient existé en tant que personnes individuelles.
Comme avec le mythe du Christ, le côté pro-historique de Jésus a sa propre brigade de fauteuils qui produit des choses tout aussi absurdes.
L'enfant d'affiche de cette folie est les efforts pour mettre Matthieu et Luc d'accord l'un avec l'autre en ayant des bêtises ad hoc comme Publius Sulpicius Quirinius faisant un recensement auparavant non enregistré (ignorons simplement le fait qu'il combattait au moins deux provinces à l'est de 6-3 avant notre ère avec lui étant Duumvir de la région 6-1 avant notre ère) ou déplaçant la mort d'Hérode le Grand à 1 avant notre ère comme le prétend Jack Finegan ⎵]. Bien sûr, rien n'est aussi mauvais que l'affirmation totalement idiote « L'existence de Jésus ne peut pas être prouvée scientifiquement » ou que « l'histoire n'est pas une science » qui, bien sûr, ignore le fait que dans de nombreuses universités et collèges, soit classer l'histoire en tant que société science ou l'avoir dans le cadre de leur social science département comme on le voit avec des institutions comme Michigan State University, San Diego State University et Radford University pour n'en citer que quelques-unes. Prentice Hall ("le premier éditeur national de manuels et de technologies pour les collèges et lycées") a même imprimé un livre intitulé L'histoire comme science sociale en 1971.
De plus, certains comme Hector Avalos, professeur d'études religieuses à l'Iowa State University, déclarent que les études bibliques dans leur état actuel ne suivent pas correctement la méthode historique et ont des problèmes systémiques majeurs si graves que le domaine a besoin d'une refonte totale sur comment il fait les choses. "Richard Carrier, dans son blog personnel, est encore plus critique à l'égard des études du Nouveau Testament, déclarant que l'épistémologie et la méthodologie utilisées sont de moins bonne qualité que celles vues ailleurs dans le domaine de l'histoire. [note 3]
Il suffit de regarder les problèmes concernant la présentation de Thalle comme "preuve" pour un Jésus historique ⎸] ⎹] ⎹] que le champ Est-ce que ont des problèmes de méthodologie, mais encore une fois d'autres domaines (comme l'archéologie) ont eu des problèmes de méthodologie similaires lorsque elles ou ils n'avaient que 50 ans environ. ⎺]
Dans sa publication savante évaluée par des pairs Sur l'historicité de Jésus Le transporteur déclare :
Un peu plus tard, nous obtenons ceci :
Cela dit, Carrier fait un point très important :
Euhémérisme vs apothéose [modifier]
Le plus grand biais de confirmation est peut-être l'idée que les peuples de l'empire romain en général et ceux de la Palestine du 1er siècle en particulier étaient comme nous en termes de scepticisme envers les revendications historiques et surnaturelles. [note 4]
La réalité est bien différente. Herodotus (ca. 484–425 BCE), the father of history, had argued that myths were distorted accounts of real historical events. Euhemerus (4th century - 3rd century BCE) took that idea and kicked it up to the next level suggesting that all myths had some basis in historical fact ⎽] "The work is of immense importance, for Euhemerus proposes that myth is history in disguise, that deities were originally living men and women who were elevated to divine status because of heroic feats when alive." ⎾]
Some people confuse Euhemerism with Apotheosism. Apotheosism is the taking of someone clearly historical and turning them into a divine being (such is what was supposedly done with the Emperor of Japan before the end of WWII). Euhemerism assumes that a deity was once an actual person.
The statement "Osiris, Attis, Adonis were men. They died as men they rose as gods." ⎿] captures the Euhemerism mindset perfectly. This is reflected in Clement of Alexandria's triumphant cry in Cohortatio ad gentes of "Those to whom you bow were once men like yourselves". "Thus Euhemerism became a favorite weapon of the Christian polemicists, a weapon they made use of at every turn" ⏀]
In fact, both Herodotus and Euhemerus stated that Zeus had actually been a mortal king (Euhemerus said he was buried on Crete) ⏁] ⏂] ⏃] , "Plutarch (c46 – 120 CE) sought to pin Osiris down as an ancient king of Egypt", ⏂] and Eusebius in the 4th century CE accepted Heracles as a flesh and blood man who by birth was an Egyptian and was a king in Argos ⏄] This assumption of men becoming mythical gods could have been what Justin Martyr really meant when he wrote "When we say that Jesus Christ was produced without sexual union, was crucified and died, and rose again, and ascended to heaven, we propound nothing new or different from what you believe regarding those whom you call the sons of Jupiter." ⏅]
To be fair to those who believed in Euhemerism, they could easily point to the winners of the Olympiads who in Greek times were revered in their home towns as if they were gods ie Apotheosism. Then you have the great feats claimed for these winners who we know actually existed:
With such feats recorded for people known to have actually lived and some actually done in the Olympiad stadium itself it is small wonder that even the educated could accept the view that Zeus, Osiris, and Hercules were once real people. And once they accepted that then despite the fantastic claims regarding Jesus the go-to for him would have been that he had been a living person and the stories simply exaggerations the very idea that Jesus might be nothing more than hallucination with no real person behind him would never occur to one with such a view. Carrier goes over Euhemerism as Element 45 in Sur l'historicité de Jésus. ⏊]
As far as skepticism goes, Carrier demonstrated in his 1997 Kooks and Quacks of the Roman Empire: A Look into the World of the Gospels that the people of that time were quite willing to use supernatural explanations to the point "Miracles were also a dime a dozen in this era."
So you not only have a culture that viewed the deification of once-living people as a normal part of history but they were quick to claim divine inspiration and as mentioned before you had would-be 'Messiahs', 'Sons of Man', 'Righteous Ones', and 'Elect [or Chosen] Ones' (i.e. "christs") showing up all over 1st century Palestine. ⏌] ⏍]
Silence and censorship [ edit ]
Remsburg's list contains 42 historians during or shortly after the supposed times of Jesus who should have, but did not, record anything about Jesus, his apostles, or any supposed acts that we find only in the Bible (which was improved upon in 2012 with the book No Meek Messiah, augmenting the number of "Silent Writers" to 146 ⏎] ). Although it is often used by armchair Christ Myth proponents, it was arguing against the Triumphalist-Jesus of Bethlehem and not against the Reductive-Jesus of Nazareth. Remsberg, in fact, stated "it is not against the man Jesus that I write, but against the Christ Jesus of theology" and felt there was just enough evidence to show that the Triumphalist-Jesus of Bethlehem was a historical myth on "a real event distorted and numberless legends attached until but a small residuum of truth remains and the narrative is essentially false" side of that definition. ⏏] Remsburg was ne pas saying Jesus the man didn't exist but rather the story of Jesus in the Gospels had no more historical reality than the stories of George Washington and the Cherry Tree, Davy Crockett and the Frozen Dawn, Jesse James and the Widow, or the many Penny Dreadful Dime Novels starring people like Buffalo Bill, "Wild Bill" Hickok, and Annie Oakley.
This goes into one of the strangest things about Jesus: the Christians were the ones preserving the records through copying and logically would have preserved references to Jesus. And yet we find here a total lack of material.
The early years of the Roman Empire are one of the best-documented eras of ancient history Jerusalem was a center of education Jesus is claimed even to have had scribes following him and that the population at large was aware of him. ⏐] Yet not one single non-Christian document written before 93 CE mentions any "Jesus", or even the crucifixion of a holy leader of the Jewish people in the 29-36 CE period. ⏑] This includes well-documented records from the Romans regarding criminal activities and crucifixion records. ⏒] "Jesus" (or "Yeshu" or "Yeshua" or "Joshua") was a very common name, with many contemporary troublemaking preachers of that name. [note 5] But even with that in mind, nothing of relevance seems to exist or if it did the Christian copyists didn't see fit to preserve it.
Numerous people who devrait have written about Jesus who either did not or whom the Christians did not preserve any words include:
David Fitzgerald's Ten Beautiful Lies About Jesus: How the myths Christians tell about Jesus Christ suggest Jesus never existed at all goes into the reasons that Seneca the Younger, Gallio, Justus of Tiberias, Nicolaus of Damascus, and Philo of Alexandria should have written about Jesus or the events surrounding his ministry and/or crucifixion if they happened as told in the Gospels.
As Carrier mentions you have this modèle of missing works that raises a few eyebrows when you look at it closely. ⏖]
Five recordings from Library of Congress collections
Performed by the Golden Jubilee Quartet. Recorded by Willis James, 1943.
Sung by Bertha Houston and congregation. An example of a World War II song sung in the Gospel style that was emerging in African American congregations at the time. Recorded by Willis James, 1943.
Sung by the Middle Georgia Four. Recorded by Louis Wade Jones, 1943.
Performed by the Four Brothers. Recorded by Willis James, 1943.
One of the few quartet groups that still performs Gospel a capella.
The precursor to black Gospel music is the African American spiritual, which had already been around for well over a century before Gospel music began its rise to popularity starting in the 1930s. Songs written by African American composers in the decades following emancipation that focused on biblical themes and often drew from spirituals were the source for the development of Gospel. An example is "De Gospel Cars," by the popular composer Sam Lucas.
When many African American communities migrated from rural to urban life during the first half of the twentieth century, they brought their worship culture with them. Echoing the ways of the single-room churches of the agrarian South, the storefront churches of the northern cities became the key setting for the development of Gospel.
Gospel artist Mahalia Jackson. Carl Van Vechten, Photographer. 1962. Prints and Photographs Division, Reproduction Number: LC-USZ62-120855
During the 1930s, Gospel music emerged from the coalescing of three types of musical activity: a) the hymn style of Charles Albert Tindley (1851-1933) a Philadelphia minister who composed hymns based on negro spirituals, adding instrumental accompaniments, improvisation and "bluesified" third and seventh intervals b) the minimalist, solo-sung "rural Gospel" tunes that appeared as a counterpart to the rural blues and c) the uninhibited, exuberant worship style of the Holiness-Pentecostal branch of the Christian church.
The shift from spirituals to Gospel is evident in the recordings of African American religious songs recorded in the 1930s and 1940s. The Holloway High School Quartet of Murfreesboro, Tennessee, recorded by John W. Work, III in 1941, provides an example of a traditional spiritual arranged for four-part harmony in "Old ship of Zion," The same group in the same recording session demonstrated the sound of Gospel, as they sang an updated version of an old spiritual, "Daniel saw the stone."
A key figure in the development of Gospel was Thomas A. Dorsey (1899 -1993). Referred to today as the father of Gospel Music, Dorsey pioneered the form in Chicago. Before devoting his career to the development of Gospel, Dorsey, the son of a Georgia Baptist preacher, was a prolific blues and jazz composer and pianist. The energetic rhythms and primal growls of secular music heavily influenced Dorsey's sacred composing style.
From its beginnings, Gospel music challenged the existing church establishment. Black religious leaders originally rejected Dorsey's approach because of its associations with the widely frowned-upon secular music styles of the era such as ragtime, blues, and jazz.
"I know I've got religion," sung by the Golden Jubilee Quartet in 1943, is an example of an old spiritual arranged for Gospel quartet. The use of a rocking beat in Gospel began in the 1940s, as the secular form of what came to be called rhythm and blues was also catching on. An example is "Death comes a knocking," performed by the Four Brothers, also recorded by Willis James in 1943.
Thomas Dorsey teamed up with vocalist Mahalia Jackson (1912 - 1972) who, like him, had been exposed during her formative years to the Baptist church and the sounds of blues artists like Bessie Smith (through an aunt's record collection). Together, Dorsey and Jackson bypassed the establishment and took their new Christian sound to the street corners of Chicago and elsewhere around the country. Jackson sang Dorsey's songs while the composer hawked copies of his sheet music.
Eventually, Dorsey and Jackson's vision spread through their alliance with a few likeminded musical pioneers to form of the National Convention of Gospel Choirs and Choruses, which is still thriving today.
During its early development, Gospel music featured simple piano and organ accompaniment. Male vocal quartets were popular, having emerged under the auspices of African American universities like Fisk and Hampton. Originally these groups sang a cappella spirituals, but started switching to the Gospel repertoire in the 1930s. In the 1940s, the quartets often added a fifth singer and guitar accompaniment.
The sound of slide guitar sound from Hawaii began to influence many genres of American music shortly after Hawaii became a US territory in 1898. A style of Gospel music, called "sacred steel," emerged. View the concert starring Aubrey Ghent playing the sacred steel lap guitar.
Although singers like Aretha Franklin had introduced Gospel style songs to the pop charts with songs like "Think" in 1968, church-centric Gospel music began to cross over into the mainstream following the release in 1969 of the recording of "O Happy Day" by the Edwin Hawkins Singers, a mixed-gender Gospel chorus based in the San Francisco Bay area. The song, which was based on a mid-eighteenth century English hymn sold more than a million copies in two months (well above average for a Gospel recording) and earned its composer, Edwin Hawkins (born 1943) his first of four Grammy Awards.
Since Hawkins, other artists have emerged, taking Gospel music well beyond the black church. Today's Gospel songs are more harmonically complex than their traditional counterparts. Prominent names in the contemporary Gospel field include Andrae Crouch, Take 6, The New York Community Choir and the Cultural Heritage Choir.
These days, Gospel songs are performed as solos or by small or large ensembles, and by men and women of all ages. Both blacks and whites sing the repertoire and the instrumentation possibilities are limitless, ranging from synthesizers and drums to full symphony orchestras. Hear, for example, Marion Williams's 1992 recording of "Amazing Grace,"
The genre continues to make an impact on the popular music today. Its influence can be heard in the work of many secular performers, from the folk stylings of Simon and Garfunkel to the soul outpourings of Adele.
The Statler Brothers
Named after a brand of tissues, the four members of the Statler Brothers did not in fact share a fraternal bond what they did share, however, was the distinction of being one of the most successful vocal harmony groups in the history of country music. Formed in the group's home base of Staunton, Virginia, in 1955, the Statlers were originally a church trio comprised of bass vocalist Harold Reid (born August 21, 1939), baritone Phil Balsley (August 8, 1939), and tenor Lew DeWitt (March 12, 1938). In 1960, Reid's younger brother Don (born June 5, 1945) signed on to take the lead vocal reins, and the quartet performed gospel music under the name the Kingsmen.
After arranging a meeting with the promotional department for a local Johnny Cash concert, the Kingsmen were asked to open the performance. Cash was so impressed that he invited the group to join the tour, and after changing their name to the Statler Brothers, they remained on the road with Cash from 1963 to 1971. The Statlers signed to Columbia in 1964 and a year later scored a huge country and pop hit with DeWitt's "Flowers on the Wall," which also lent its name to their 1966 debut album. 1967's The Statler Brothers Sing the Big Hits held true to its title's promise, generating a pair of Top Ten singles in "Ruthless" and "You Can't Have Your Kate and Edith, Too."
In 1969, the quartet moved to Mercury Records, where they remained for over two decades their first single for the label, 1970's "Bed of Rose's," was a Top Ten hit. In the same year, they held their first Fourth of July picnic for decades, the celebration remained an annual holiday staple, drawing tens of thousands of fans each summer. Throughout the first half of the '70s, the Statlers remained fixtures on the Top 40 charts thanks to a string of nostalgic singles like 1972's "Do You Remember These" and "The Class of '57," 1973's "Carry Me Back," and 1974's "Whatever Happened to Randolph Scott." Their LPs of the period were often concept records: 1972's The Statler Brothers Sing Country Symphonies in E Major was whimsically formatted like an orchestral performance (complete with side-break "intermission"), while 1975's joint release Holy Bible/Old Testament and Holy Bible/New Testament fulfilled the group's long-standing dream to record a gospel project. 1973's Alive at the Johnny Mack Brown High School, on the other hand, was a tongue-in-cheek effort recorded under the group's comic alias Lester "Roadhog" Moran & the Cadillac Cowboys.
The sentimental "I'll Go to My Grave Loving You" was a Top Five hit in 1975 and was included on the Statlers' first best-of compilation, released later in the same year. After a series of Top Ten hits that included 1977's "The Movies" (another recurring Statler theme) and "I Was There," they earned their first chart-topper in 1978 with "Do You Know You Are My Sunshine," from the album Entertainers. On & off the Record. In 1980 the Statler Brothers celebrated their first decade on Mercury with 10th Anniversary, which featured the smash "Charlotte's Web," taken from the film Smokey & the Bandit, Pt. 2, in which the group also co-starred.
After 1982's The Legend Goes On, DeWitt was forced to leave the band as a result of Crohn's disease the illness ultimately killed him on August 15, 1990. The remaining Statlers tapped Jimmy Fortune as his successor, and immediately Fortune earned the group its second number one with his "Elizabeth" (an homage to actress Elizabeth Taylor), from the album Today. Their next two LPs, 1984's Atlanta Blue and 1985's Pardners in Rhyme, were credited simply to the Statlers each record generated a number one hit -- "My Only Love" and "Too Much on My Heart," respectively -- again composed by Fortune. They returned as the Statler Brothers for the 1986 inspirational release Radio Gospel Favorites, followed later in the year by Four for the Show. 1987's Maple Street Memories produced the Top Ten single "Forever" 1989's "More Than a Name on the Wall," which peaked at number six, was their last significant hit. They continued releasing albums, however, and in addition to remaining a popular touring act in the '90s, the Statler Brothers also hosted a long-running variety show on TNN.
In 2002, the group announced their retirement from the road. On October 26, they played their last concert at the 10,000-seat Salem Civic Center in Salem, Virginia, not far from Staunton, where they'd started out and where they continued to maintain their headquarters. Although no longer touring, the group remained active, releasing a new gospel album, Amen, on Crossroads Records and following it in 2003 with a CD/DVD of their final show. In 2006, Mercury released Favorites, a 12-song compilation handpicked by the band's remaining members. The album features only the group's original works recorded after the departure of DeWitt, ranging from 1983 to 1993. Founding member Harold Reid died on April 24, 2020 due to kidney failure he was 80 years old.
Brothers Ronnie and Michael Booth started singing with their dad, Ron Sr., in 1990. When he retired in 1998, the boys carried on the tradition with Jim Brady.
The trio has been winning awards ever since, including Trio of the Year, Male Group of the Year, Best Live Performer of the Year and Song of the Year.
Booth Brothers Members:
Former members include Charles Booth, James Booth, Wallace Booth, Ron Booth, sr., Joseph Smith, and Jim Brady.
Booth Brothers Starter Songs:
Hurricane Katrina scattered Morton's congregation at New Orleans' Greater St. Stephen Full Gospel Church in 2005, but he maintained contact with many of his members as he traveled across the country. After the storm, he passed the leadership of the church to his wife, Debra B. Morton, and he started a church in Atlanta: GSS Changing a Generation . Now, he says, Greater St. Stephen is one church in two states. Morton is also a gospel recording artist and an international television preacher.
Founder and senior pastor of Ray of Hope Christian Church in Decatur, Ga., Hale is known as a woman of vision and is recognized for her leadership, integrity and compassion. She established a mentoring program, Elah Pastoral Ministries Inc., in 2004 to assist in the spiritual and practical development of pastors and para-church leaders. In September 2005 she convened her first Women in Ministry Conference , a premier national conference with a focused mission to "develop, coach and mentor Christian women in ministry for the 21st century." Hale has been inducted into the African American Biographies Hall of Fame and the Martin Luther King Board of Preachers of Morehouse College.
“The congregation has heard my entire life.”
Camp Hill, a borough near the western bank of the Susquehanna River, is carved by train tracks that snake behind neighborhoods and connect a meatpacking plant, the corporate offices of Rite Aid pharmacy, and a towering mill that crushes grain into bagged flour. Highways converge here before crossing the river into Harrisburg, the state capital. To the south, the land swells, gently at first and then in sharp inclines as it meets the northern edge of the Blue Ridge Mountains. Strip malls and factories dissolve into countryside where farmers use their road-front real estate to display Bible passages.
Oakwood Baptist Church &ndash one wing a sanctuary, the second a small preschool through kindergarten program &ndash sits on the edge of a neighborhood of modest homes and mature trees. It was a community where Donald Foose was largely unknown when he and his wife began attending services at Oakwood in 2001.
Conrad, the head pastor whose father had preached at Oakwood for three decades before him, was initially unaware that Foose had been a longtime minister and a principal about 15 miles away at Harrisburg Christian School. When Conrad learned that he had a fellow preacher in his congregation, he wondered whether God had given Oakwood a gift. So in 2006, he asked Foose to join him in ministry.
Conrad, in an interview, said Foose paused at the suggestion.
&ldquoHe said, &lsquoI have something in my past. I can't pass a background check,&rsquo&rdquo Conrad recalled.
Foose told him that he had been falsely accused of molesting a teenage girl but decided he would not fight the charges to spare his family the pain of a trial, Conrad said.
In the letter he wrote after leaving Oakwood, Conrad said Foose&rsquos secret had been shared under pastor-member confidentiality, so he did not tell the congregation before it voted to approve Foose&rsquos move to leadership. The two men also had agreed, he said, that Foose would not become involved with Oakwood&rsquos school.
Churchgoers accustomed to Conrad&rsquos sedate sermons now had a second pastor at the other extreme. Foose preached with a passion that bordered on anger, and though some found him harsh, others were moved by the urgency in his tone. Away from the pulpit, Foose was playful, especially with the church&rsquos children. He lowered himself to the little ones&rsquo eye level, roughhoused with the boys, and teased the teen girls. Parents appreciated that he took time to make their children feel welcome at church and considered his doting grandfatherly.
Oakwood later added three more pastors, who led the church with the support of a lay-member board of deacons. Conrad revealed in his letter that other church leaders learned of Foose&rsquos criminal record. But like him, they trusted in a man who they had prayed beside for years. Conrad said that Cliff Karlsen, a deacon who worked as an officer with a nearby police department, said he had checked into Foose&rsquos past and had no problem with Foose staying in ministry. Foose took on greater leadership at Oakwood and occasionally preached at other churches in the area.
Foose ultimately became superintendent of Oakwood&rsquos day school, although it&rsquos unclear exactly when that occurred. No formal announcement was made, and former church leaders either declined to be interviewed or said they didn&rsquot know.
Conrad, in his letter, said Foose started by helping at the school when it was short on money and staff and needed additional adults in the classroom.
&ldquoOnce that door was opened it became impossible for me to shut it,&rdquo Conrad wrote. He said he asked Foose to keep his distance from the school&rsquos children but that Foose ignored him.
Conrad described church leaders just once grappling with the legal implications of allowing a man convicted of sexual abuse to be involved in their school. In an interview, he said the conversations happened when Pennsylvania legislators strengthened the state&rsquos laws following the child sex abuse conviction of Penn State assistant football coach Jerry Sandusky. Central among the legislation that went into effect in 2014 and 2015 was a mandate that virtually anyone working with children in the state, including volunteers, had to undergo criminal background checks.
Pennsylvania, even before then, had required school employees to get clearances and to complete a form declaring whether they had been convicted of a host of sex-related crimes, including Foose&rsquos. It is unclear whether those laws applied to Foose, who was employed by the church while holding responsibilities with the school. But even with the expansion of the laws, Oakwood&rsquos leaders didn&rsquot act.
Conrad said a small group that included Karlsen, Foose, and a member of the congregation who was an attorney reviewed the new legislation and noted that &lsquoPastor&rsquo was not listed among the professions requiring background checks. He said the men discussed finding Foose a new office outside of the church, then decided it wasn&rsquot necessary, instead telling Foose that he shouldn&rsquot be involved in any of the church&rsquos children&rsquos programs.
&ldquoHe was supposed to slip in and out of the office without the kids even knowing he was in the building,&rdquo Conrad said. &ldquoCliff (Karlsen) said it's best if the kids don't even know he's in the building.&rdquo
Karlsen, who was chairman of the board of deacons at the time that the new laws were passed, declined to be interviewed for this story. In an email, he blamed Conrad for hiring Foose but acknowledged that he later looked into Foose&rsquos record and endorsed him as pastor. He said he believed then that Foose had been wrongly convicted.
&ldquoThe incident happened over twenty years ago his family has forgiven him and moved on, and most importantly, he has repented and been forgiven by God,&rdquo Karlsen wrote.
Meanwhile, Foose presented himself to his congregation as an open book. In a 2014 interview on a regional Southern Baptist association's website, he was asked to share something about himself that would surprise his flock.
&ldquoThe congregation,&rdquo he said, &ldquohas heard my entire life.&rdquo
Voir la vidéo: MUSIQUES DE GEORGIE TOUCHETIE (Octobre 2021).