# data[].attributes.headline
American Board of Commissioners for Foreign Missions (ABCFM) (1810)

# data[].attributes.subject
American Board of Commissioners for Foreign Missions (ABCFM) (1810)

# data[].attributes.body
A missionary society that was established in the early 1800s by New England Congregationalists. One of the goals of the organization was to establish missions with American Indian tribes in order for them to convert to their religion. This was part of their Indian removal policy.

# data[].attributes.attachment_link.readable_text
Table of Contents

This article was most recently revised and updated by

American Board of Commissioners for Foreign Missions, first American foreign missionary society, established in 1810 by New England Congregationalists. Missionaries were sent to numerous countries and to American possessions, but the work in Hawaii was especially notable. From 1820 to 1848 more than 80 missionaries worked in Hawaii and introduced Christianity, Western education, and the press there.

When the United Church of Christ was formed in 1961 by merger of the Evangelical and Reformed Church and the Congregational Christian Churches, the American Board of Commissioners was absorbed into the new church's mission organization, the United Board for World Ministries.

Amy Tikkanen.

# data[].attributes.attachment_link.keywords[]
american board of commissioners for foreign missions

# data[].attributes.attachment_link.title
American Board of Commissioners for Foreign Missions | American organization

# data[].attributes.attachment_link.description
American Board of Commissioners for Foreign Missions, first American foreign missionary society, established in 1810 by New England Congregationalists. Missionaries were sent to numerous countries and to American possessions, but the work in Hawaii was especially notable. From 1820 to 1848 more than 80 missionaries worked in Hawaii and introduced Christianity, Western education, and the press there.

# data[].attributes.headline
Nat Turner's Slave Rebellion (August 21, 1831)

# data[].attributes.subject
Nat Turner's Slave Rebellion (August 21, 1831)

# data[].attributes.body
Nathanial Turn was an enslaved mad who led a rebellion of other enslaved people against their oppressors. This revolt led to the deaths of hundreds of slaves and more restrictions. These restrictions included prohibiting their education and assembly of enslaved people.

# data[].attributes.attachment_link.readable_text
Nathanial "Nat" Turner (1800-1831) was an enslaved man who led a rebellion of enslaved people on August 21, 1831. His action set off a massacre of up to 200 Black people and a new wave of oppressive legislation prohibiting the education, movement, and assembly of enslaved people. The rebellion also stiffened pro-slavery, anti-abolitionist convictions that persisted in that region until the American Civil War (1861-65).

Turner was born on the Virginia plantation of Benjamin Turner, who allowed him to be instructed in reading, writing, and religion. Sold three times in his childhood and hired out to John Travis (1820s), he became a fiery preacher and leader of enslaved Africans on Benjamin Turner's plantation and in his Southampton County neighborhood, claiming that he was chosen by God to lead them from bondage.

Did you know? Fifty-six Black people accused of participating in Nat Turner's rebellion were executed, and more than 200 others were beaten by angry mobs or white militias.

Believing in signs and hearing divine voices, Turner was convinced by an eclipse of the sun (1831) that the time to rise up had come, and he enlisted the help of four other enslaved men in the area. An insurrection was planned, aborted, and rescheduled for August 21,1831, when he and six others killed the Travis family, managed to secure arms and horses, and enlisted about 75 other enslaved people in a disorganized insurrection that resulted in the murder of an estimated 55 white people.

Afterwards, Turner hid nearby successfully for six weeks until his discovery, conviction, and hanging at Jerusalem, Virginia, along with 16 of his followers. The incident put fear in the heart of Southerners, ended the organized emancipation movement in that region, resulted in even harsher laws against enslaved people, and deepened the schism between slave-holders and free-soilers (an anti-slavery political party whose slogan was 'free soil, free speech, free labor, and free men') that would culminate in the Civil War.
READ MORE: Slavery in America

# data[].attributes.attachment_link.description
Nathanial "Nat" Turner (1800-1831) was an enslaved man who led a rebellion of enslaved people on August 21, 1831. His action set off a massacre of up to 200 Black people and a new wave of oppressive legislation prohibiting the education, movement, and assembly of enslaved people.

# data[].attributes.body
An organization that had the goal of preaching gospel, establish more churches, and give support to people that aren't as devout or don't practice religion at all and in need of help.

# data[].attributes.attachment_link.readable_text
The American Baptist Home Mission Society is Founded

*On this date in 1824, The American Baptist Home Mission Society was founded. This is a Christian missionarysociety founded during the Antebellum South era of America.

Its main predecessor the Home Mission Society was established in New York City in 1832 to operate in the American frontier, with the stated mission "to preach the Gospel, establish churches and give support and ministry to the unchurched and destitute." In the 19th century, the Society was related to the Triennial Convention of Baptists. In the 21st century, it is part of that Convention's successor, the American Baptist Churches, USA.

During the "Georgia Test Case" of 1844, the Georgia State Convention proposed the slaveholder, Elder James E. Reeve, be appointed as a missionary. The Foreign Mission Board refused to approve his appointment, recognizing the case as a challenge and not wanting to overturn their policy of neutrality in the slavery issue. They stated that slavery should not be introduced as a factor in deliberations about missionary appointments. This decision prompted the Alabama Baptist State Convention to challenge the Home Mission Board with what was called the "Alabama Resolutions", drafted by Rev. Basil Manly, Sr. They threatened to withdraw financial support from the national organization if their candidates were not considered for positions as missionaries, regardless of whether they were slaveholders.

In its response, the Board noted that they needed to maintain independence in their approval of missionary appointments. They further stated that in 30 years, no slaveholder had applied to be a missionary. They said missionaries traveled without servants, so no slaveholder could take slaves with him. Lastly, they said that they would "never be a party to any arrangement which would imply approbation of slavery." Dissatisfied with the decision, added to other sectional tensions, Baptists of nine Southern states split from the General (Triennial) Convention and in 1845 formed the Southern Baptist Convention.

Immediately following the American Civil War, the Society worked with freedmen to establish 27 Historically Black Colleges. Former slaves were eager for education after having been blocked from it for so long. The Home Mission Society sent missionaries to America's frontier, including some work with Native Americans and Negroes, but it was not until after 1865 that the trust for Indian work in the United States, which had almost been extinguished during the Civil War, was transferred by the Missionary Union (later the ABFMS and International Ministries) to the Home Mission Society. By 1877, 13 home missionaries were working among the Creek, Seminole, Delaware, Shawano, Kickapoo, Sac, and Fox in Indian Territory (modern Oklahoma).

Ministry with Black men, women, and children began during the American Civil War. Joanna P. Moore learned of the needs of the freed women and children on Island No. 10, north of Memphis on the Mississippi River. In November 1863, she found herself on Island No. 10 among "1,100 colored women and children in distress" and a Union Army encampment. She had $4 from her Baptist Sabbath School in Belvidere, Ill., a promise of another $4 each month, a commission from The American Baptist Home Mission Society (without salary); she was the first missionary appointment made to the South. She began a ministry that would span 40 years and earn her the moniker "Swamp Angel of the South." In 1864, she ministered to a group of people at Helena, Ark. In 1868 she went to Lauderdale, Miss., to help the Friends in an orphan asylum.

While she was at one time left temporarily in charge of the institution, cholera broke out, and 11 children died within one week; but she remained at her post until the fury of the plague was abated. She spent nine years near New Orleans, reading the Bible to those who could not read, writing letters in search of lost ones, and especially caring for the helpless old women that she met. She began the Fireside Schools in 1884 with "a prepared Bible lesson for all the family to read together daily; supplying the home with other appropriate books for parent and child to read together." She prepared a leaflet with Bible lessons each month called HOPE.

In 1866 it founded Nashville Normal and Theological Institute, the predecessor of Roger Williams University, for freedmen. In 1907, the Societies related to the Triennial Convention organized under the umbrella of the Northern Baptist Convention. The Home Mission Society merged with the Woman's Baptist Home Mission Society in 1955. From 1972 to 2010, the Mission Society operated under the name National Ministries of the American Baptist Churches USA. In 2003, the society merged with the American Baptist Education Society (founded 1888). Since 2010, it operates under the name American Baptist Home Mission Societies of the American Baptist Churches USA.

# data[].attributes.attachment_link.title
The American Baptist Home Mission Society is Founded

# data[].attributes.attachment_link.description
On this date in 1824, The American Baptist Home Mission Society was founded. This is a Christian missionarysociety founded during the Antebellum South era of America. Its main predecessor the Home Mission Society was established in New York City in 1832 to operate in the American frontier, with the stated mission "to preach the Gospel, establish churches and give support and ministry to the unchurched and destitute."

# data[].attributes.body
A movement founded in British India by Mirza Ghulam Ahmad. Mirza claimed that he was a prophet which granted him followers for years to come. The role of a prophet was to relay the messages between God and the people. This movement had the goal of reviving Islamic faith in India.

# data[].attributes.attachment_link.readable_text
The Ahmadiyya Movement was founded in British India by Mirza Ghulam Ahmad (1836-1906), an Islamic reformist and mystic who in 1891 claimed that he was a prophet, revivalist ( mujaddid), and the messiah ( mahdi) anticipated by Muslims. The movement split in two following the death of Ahmad's successor, Maulana Nur ad-Din in 1914, with one group affirming Ahmad's messianic status (The Ahmadiyya Movement in Islam) and a second group regarding him as a reformer, but otherwise adhering to mainstream Islamic beliefs that understand Muhammad to have been the final prophet (the Lahore Ahmadiyya Movement).

The Ahmadiyya movement is regarded as heterodox by the majority of Sunni and Shi'a Pakistanis, and Ahmadiyya Muslims have been marginalized, discriminated against in various ways, and sometimes violently oppressed. After decades of agitation on the part of the Jamaat-e-Islami and other Islamist groups, Ahmadis were categorized as a non-Muslim minority in national law in 1974-a view held by the majority of Pakistanis today-and constitutional reforms in 1973 barred an Ahmadi from holding the presidency. As a result of these laws, Pakistani police have destroyed Ahmadi copies of and commentaries on the Qur'an, banned the profession of faith ( kalima) on Ahmadi gravestones, prohibited the construction of Ahmadi mosques, and even forbade the use of the term masjid ("mosque") by an Ahmadi, among other prohibitions. Ahmadi Muslims have also been targeted with violence by groups such as the Pakistani Taliban. Nonetheless, individual Ahmadis and Ahmadi organizations are active in educational, missionary, and community efforts worldwide.

The sentiments behind discrimination emerge from a number of doctrinal issues, especially Mirza Ghulam Ahmad's claim to prophecy which challenged the orthodox Islamic tenet that Muhammad was the final Abrahamic prophet, but other factors have made the Ahmadis more vulnerable. Historically, the Indian Muslim community took umbrage with Ahmad's unswaying loyalty to the colonial British at a time of rising nationalist sentiment. The Ahmadi community in colonial India also tended to be better educated and more prosperous compared to other Muslims. These religious, cultural, and political factors contributed to their early targeting by Muslim political groups upon independence. They are referred to as Qadianis in Pakistan, a derogatory term.

"Breach of Faith," Human Rights Watch, Vol. 17, No. 6 (2005).

Antonio R. Gualtieri, Conscience and Coercion: Ahmadi Muslims and Orthodoxy in Pakistan, (Montreal: Guernica Editions Inc, 1989).

Neha Sahgal, "In Pakistan, most say Ahmadis are not Muslim," Pew Research Center, September 10, 2013, accessed March 6, 2014.

James Minahan, Ethnic Groups of South Asia and the Pacific: An Encyclopedia (Santa Barbara: ABC-CLIO, 2012).

# data[].attributes.attachment_link.description
The Ahmadiyya Movement was founded in British India by Mirza Ghulam Ahmad (1836-1906), an Islamic reformist and mystic who in 1891 claimed that he was a prophet, revivalist ( mujaddid), and the messiah ( mahdi) anticipated by Muslims. The movement split in two following the death of Ahmad's successor, Maulana Nur ad-Din in 1914, with one group affirming Ahmad's messianic status (The Ahmadiyya Movement in Islam) and a second group regarding him as a reformer, but otherwise adhering to mainstream Islamic beliefs that understand Muhammad to have been the final prophet (the Lahore Ahmadiyya Movement).

# data[].attributes.headline
The Great Disappointment (October 22, 1844)

# data[].attributes.subject
The Great Disappointment (October 22, 1844)

# data[].attributes.body
During the Millerite movement, led by William Miller, it was proclaimed heavily that the return of Jesus Christ on planet Earth would be in 1884. These claims were made through a rigorous years of studying the Bible.

# data[].attributes.attachment_link.provider_name
Christian History | Learn the History of Christianity & the Church

# data[].attributes.attachment_link.readable_text
Current Issue

Subscribe to Christianity Today and get instant access to past issues of Christian History!

I n recent years, we have almost come to expect the well-publicized reports from Bible-belt Texas and avant-garde California of a self-proclaimed prophet announcing the end of the world. He attracts a large following or triggers a near panic—and ends up wrong. The most famous case on American soil, however, took place in the northeastern United States just before the Civil War.

Current Issue

Subscribe to Christianity Today and get instant access to past issues of Christian History!

The prophet of doom was no bug-eyed fanatic. He was a square-jawed, honest, church-going farmer named William Miller.

A former captain in the War of 1812, Miller converted from Deism in 1816. Excited, he began to "search the Scriptures" for the truth. After two years he was convinced he understood them—especially Daniel 8:14: "Unto 2,300 days; then shall the sanctuary be cleansed."

The cleansing of the sanctuary, Miller believed, could only mean the purging of the earth by fire—in short, the end of the world.

By interpreting these prophetic days as years and beginning from the date of the prophecy (placed by James Ussher at 457 b.c.), Miller concluded that the end of the 2,300 "days" would fall in 1843: "I was thus brought to the solemn conclusion that in about 25 years from that time all the affairs of our present state would be wound up."

The millennial frontier

Miller had grown up in Low Hampton, New York, near the Vermont border. He married in 1803 and moved to Poultney, Vermont, where he farmed and served as a sheriff and justice of the peace.

The area, filled with homesteading farmers, was on one of the main routes from New England to the Midwest. From the settled towns of the East, thousands of adventuresome Yankees were streaming toward the new lands beyond the horizon.

Optimism filled the air. One anthem in the 1840s announced, "We are living, ...

You have reached the end of this Article Preview

To continue reading, subscribe now. Subscribers have full digital access.

Already a CT subscriber? Log in for full digital access.

# data[].attributes.attachment_link.title
American Adventism: The Great Disappointment

# data[].attributes.attachment_link.description
When a New York farmer announced the date of Christ's return, thousands believed him.

# data[].attributes.body
An organization founded in 1875, the Theosophical Society has the goal of trying to advance the ideas of Theosophy. Theosophy is a religion that was establish the late 19th century that incorporated different beliefs that revolved around spiritualism, such as Hinduism and Buddhism.

# data[].attributes.attachment_link.readable_text
Featured Program

The Process of Self-Inquiry: Lessons from the Upanishads on Finding Our True Essence
Saturday, May 21, 2:00 – 4:30 p.m. CDT

In this interactive workshop, we will explore the process of self-inquiry taught in the Taittiriya Upanishad that can help us arrive at true knowledge about our essential nature.

Read more

Join Our Community

We are an international community of seekers. Together, we share, support, learn and grow in our humanity. Sign up today to receive the latest news, offers, interviews, and more!

The history of truth seeking at your fingertips.

Programs

Resources

Library

Our National Center offers a calendar full of events in which to participate. Whether it’s our popular Thursday Lecture Series, spiritual workshops, meditation retreats, yoga classes, or study groups, you will find many opportunities to deepen and stimulate your spiritual understanding.

We are happy to offer a wide range of resources for self-study and reflection in the form of articles, videos, audio programs, and sometimes combinations of all three!

Our unique library brings together the religious, philosophical, and spiritual traditions of the East and West, emphasizing the Ancient Wisdom tradition—Theosophy.

We stand committed to our human potential

Support the efforts of all of us to reach for and find our greatest spirit and self.

This first tree planting was a symbolic step in the transformation of prairie into the National Headquarters in Wheaton IL.

# data[].attributes.attachment_link.description
The Theosophical Society in America encourages open-minded inquiry into world religions, philosophy, science, and the arts in order to understand the wisdom of the ages, respect the unity of all life, and help people explore spiritual self-transformation.

# data[].attributes.headline
Watch Tower Bible and Tract Society (February 16, 1881)

# data[].attributes.subject
Watch Tower Bible and Tract Society (February 16, 1881)

# data[].attributes.body
The Watch Tower Bible and Tract Society was founded in the early 1880s by a man named Charles Taze Russell. This nonprofit organization was formed in order to spread the beliefs of Jehovah's Witnesses. It is a membership only type of organization that provides education and literature to its members.

# data[].attributes.attachment_link.readable_text
Besides the Watch Tower Bible and Tract Society of Pennsylvania, Jehovah's Witnesses use dozens of legal entities in various countries. Some of these entities include in their name such terms as "Watch Tower," "Watchtower," or a translation of one of these.

These various legal entities have enabled us to accomplish much since they were established, such as the following:

Writing and publishing. We have published some 220 million Bibles and about 40 billion pieces of Bible-based literature. Our publications are available in over 900 languages. The jw.org website allows people to read the Bible online without cost in more than 160 languages and to get answers to such Bible questions as, " What is the Kingdom of God? "

Education. We conduct a variety of schools for Bible instruction. For example, since 1943, some 9,000 of Jehovah's Witnesses have benefited from the intensive training provided by the Watchtower Bible School of Gilead, enabling them to serve as missionaries or to stabilize and strengthen our worldwide work. And each week, millions of people, including non-Witnesses, receive instruction at meetings conducted in each of our congregations. We also conduct literacy classes and have produced a textbook in 120 languages that teaches people to read and write.

Charity. We have provided material relief to those suffering from tragedies​-whether man-made, such as the 1994 genocide in Rwanda, or natural, such as the 2010 earthquake in Haiti.

Although much has been accomplished through the corporations and legal entities that we use, our work is not dependent on any of them. Each Christian has a personal responsibility to fulfill the God-given mandate to preach and teach the good news. ( Matthew 24:14; 28:19, 20) We believe that God is backing our work and that he will continue to be the one who "makes it grow."- 1 Corinthians 3:6, 7.

# data[].attributes.attachment_link.title
What Is the Watch Tower Bible and Tract Society?

# data[].attributes.attachment_link.description
Besides the Watch Tower Bible and Tract Society of Pennsylvania, Jehovah's Witnesses use dozens of legal entities in various countries. Some of these entities include in their name such terms as "Watch Tower," "Watchtower," or a translation of one of these.

# data[].attributes.headline
The Student Volunteer Movement for Foreign Missions (SVM) (1888)

# data[].attributes.subject
The Student Volunteer Movement for Foreign Missions (SVM) (1888)

# data[].attributes.body
An organization that was founded in 1888, that was tasked with trying to recruit college students for missionary work abroad. This recruiting process was used in order to strengthen the numbers of the missionaries so that they could spread their faith.

# data[].attributes.attachment_link.readable_text
"The evangelization of the world in this generation."

That was the rallying cry of the collegiate men and women who were part of the greatest missions mobilization movement in world history. It is called the "Student Volunteer Movement" and 100 dedicated believers in July of 1886 in Northfield, Massachusetts provided the powerful impetus to launch over 20,000 long-term, cross-cultural missionaries from America into a myriad of unreached parts of our world over the next 40 years.

During this time one out of every 37 college students signed a declaration that they were willing and desirous to spend their lives taking the gospel to a foreign field. If that same ratio was applied to the American college students of today, we would have well over half a million signing up to be missionaries.

Why can't it happen again today?

Why can't the fire that burned within those early student volunteers ignite again?

What is holding back this generation from becoming radical, world changing, disciples of Jesus Christ who yearn to take that same gospel to the ends of the earth?

What is the key to mobilizing this generation to evangelize the world?

Read Jay Gary's excellent article and ask the Lord to lay it on your heart what role He wants you to play.

This original story by
Jay Gary first appeared inWorld Christian magazine, July/August 1986.

One hundred years ago this summer they stepped forward, unexpected and almost unnoticed. They called students to volunteer for foreign missions. During the next 50 years the Student Volunteer Movement (SVM), as they named themselves, catapulted 20,000 Christians into overseas missionary service.

Today, a century later, the SVM no longer exists as an organization, but thousands of Christians still respond to its call: "the evangelization of the world in this generation."

The Summer Awakening at Mount Hermon

Every night of the academic year of 1885-86, Robert Wilder and his sister, Grace, prayed for a thousand new missionaries to emerge from the colleges of America. They had experienced first hand the spiritual needs of India, where their parents were missionaries. Moved to share this burden with others, Robert, who was a seminary student at Princeton College, invited five fellow students to his home on Sunday afternoons to study foreign missions. Grace usually prayed from her post in the room adjacent to the parlor that their hearts would be stirred. (It was not proper for young women to mix with unchaperoned college men.)

That spring, Robert received an invitation to attend the first summer Bible conference ever conducted for college students in North America. It was sponsored by the Young Men's Christian Association (YMCA), which in contrast to its work today, was then openly evangelical in orientation and outreach. D.L. Moody, the well-known evangelist of that day, hosted the event throughout the month of July at his "Mt. Hermon School," tucked away in the hills of western Massachusetts.

At first, Robert deliberated on whether to attend the conference, but his sister Grace saw in this event the answer to their prayers. She told him: "Robert, you have to go. There, I believe our prayers for a missionary awakening will be answered." She added prophetically, "God will raise up 100 students who will volunteer for missionary service."

When Wilder arrived at Mount Hermon on July 6, he joined 251 college men, representing 89 schools across America. From the start, he invited others to join him at an afternoon missions prayer meeting. At first, the prayer group numbered four, then 14; soon the numbers swelled to 21. Each of them signed the declaration Wilder had brought. It read, "We, the undersigned, declare ourselves willing and desirous, God permitting, to go to the unevangelized portions of the world."

Once they signed the declaration, these students started challenging others during the conference. Pledge-signers began to talk about missions everywhere-in the dining halls, at the swimming wharf, during leisurely hikes and on the athletic field.

Although Moody did not plan to include missions as an emphasis of the conference, within 10 days Wilder persuaded the evangelist to schedule a missionary program on two Friday evenings. At the second Friday meeting, students presented the spiritual needs of 10 nations. Those in the audience were deeply moved and hushed as they heard about lost souls in such countries as China, India, Persia and Japan. The meeting closed in quiet prayer, and everybody scattered among the groves overlooking the Connecticut river. Many prayed into the night, surrendering themselves to the lordship of Christ.

One who dedicated his life that night was John Mott, soon to be a junior at Cornell. He later became the greatest missionary statesman and ecumenical architect of modern times.

Mott described the mood of the conference in a letter to his parents: "The Holy Spirit is working here with mighty power. He has brought about the greatest missionary revival the world has ever known. Up to this noon, over 80 of the students have consecrated themselves to foreign missionary work and I know by Sunday night they will number 100. It thrills me through and through to record this fact. Here I have received a far richer anointing of the Spirit than I had dared to ask for before I came."

By the last day of the conference, a total of 99 students had signed the missionary declaration. As they knelt in prayer during a farewell meeting, one more person opened the door and slipped in, filling the ranks of what came to be know as the Mount Hermon 100. Grace Wilder's prophecy of 100 volunteers had come to pass.

The Missionary Surge

In the school year that followed, Robert Wilder and a fellow volunteer from Princeton traveled to 162 colleges, securing the names of an additional 2,100 volunteers.

Samuel Zwemer was one of them. Now remembered as the "Apostle to Islam," Zwemer was a student at Hope College in Michigan when he volunteered for missionary service through the SVM. He and a fellow seminarian sought to be considered for service in Arabia, the heart of the Muslim world. The mission board of the Reformed Church turned down their request because they considered such a mission "impractical." Undaunted, Zwemer and his friend organized their own mission and raised support. Zwemer ministered to Muslims in Bahrain and Cairo for more than 39 years.

By 1888, the missionary surge that started at Mount Hermon became formally organized as the Student Volunteer Movement for Foreign Missions, serving the campus department of the YMCA and the Young Women's Christian Association (YWCA). The SVM united groups of pledged students into local volunteer bands on the campuses, conducted conventions that drew thousands every four years, and published hundreds of missions pamphlets and textbooks.

In simple terms, the SVM was a huge divine megaphone in the ear of the Christian student. The SVM regularly sent "soon-to-be" missionaries on speaking tours of the college campuses. Their challenge to other students was not, "Pray for me," or "Please support me," but rather, "Come with me."

At the turn of the century the SVM had spread out through the YMCA-YWCA network to Britain, Holland, Germany, Australia and also into Japan, China and India. In 1916, 500 SVM volunteers sailed overseas to become missionaries, three-fourths of all new missionaries that year. In 1922, 700 volunteers sailed overseas, marking the highest yearly total of new missionaries the SVM had ever recruited. For one brief moment, among the students and churches of the world, there was, as one volunteer said, the "feeling that we were one team, working for one world, under one Captain."

An All-encompassing Vision

The SVM was able to call out so many volunteers because their vision for what God intends to do in the world was clear. The phrase "the evangelization of the world in this generation" became the rallying cry for the SVM. This slogan assumed that it was not good enough just to go across the world and do a good job. This watchword demanded that the volunteers work toward finishing the task of evangelism worldwide in their lifetime. The watchword was explained in hundreds of SVM speeches, appeared in the pages of nearly every issue of their newsletter and was discussed at every volunteer meeting on campus. It became their guiding light. Reflecting on the impact of this watchword, John Mott, who became the chairman of the SVM, said, "Next to the decision to take Christ as the leader and Lord of my life, the watchword has had more influence than all the other ideals and objectives combined to widen my horizon and enlarge my conception of the kingdom of God." For a time it became the Protestant world's most widely recognized and effective slogan.

But these early SVM-ers needed more than catchy slogans to keep their vision. The SVM also helped students organize into small groups to study foreign missions in their extra-curricular time, letting "the facts become the fuel by which to feed the missionary flame." During the school year of 1914, the SVM reported that
40,400 students in more than 700 colleges were studying its missions materials. John Mott could claim that the study of missions "is now regarded to rank with Bible study as one of the two foremost and fundamental Christian activities among students."

An Uncompromising Commitment

These early volunteers also gave themselves unreservedly. Robert E. Speer, for example, turned his back on promising career plans to volunteer for missionary service. He earned his reputation at Princeton College as a hard-hitting defensive tackle on the varsity football team. Speer planned to follow his father as a lawyer and politician. As a result of Wilder's challenge, however, he became a "pledge-signer" and prepared for missionary service along with several of his classmates. After he graduated, he visited different colleges for a year and signed up more than a thousand volunteers.

Later, an invitation from the Presbyterian Board of Foreign Missions interrupted his preparation for mission work. They asked him to fill their highest administrative post. For a second time, Speer abandoned his own career plans-this time the dream of becoming a missionary. Refocusing his efforts, Speer influenced thousands through his speaking engagements during the next 46 years. He raised the number of Presbyterian missionaries serving overseas from 150 to 1,500.

It's one thing to understand God's intentions for the world; it's another thing to measure one's life goals by that vision and to make the necessary adjustments. But that's what these early SVM-ers did, neglecting pleasure, ambition and praise.

"Man, of all luggage, is the hardest to move. The head heeds the admonition, but the heart postpones assent," wrote Robert Wilder. In order to move college students to action, he developed a declaration card like the one used at Mt. Hermon. The latter version read, "It is my purpose, if God permits, to become a foreign missionary." According to an historian of the SVM, 20,5000 students who had signed the declaration reached the field by 1945. In a real sense, this declaration became the cornerstone of the SVM.

Many volunteers later bore witness to the impact the declaration had on them. More than 60 years after signing his declaration card, Sherwood Eddy, an early volunteer, recalled, "There have been a few crucial moments that shaped my whole life. One was a quiet evening, in 1893, in Union Theological Seminary when I signed the Student Volunteer declaration card. At that moment I "became" a missionary."

Looking Back. Looking Forward

A hundred years have passed since the SVM swept onto the scene of intercollegiate life in North America. By the 1930s, the SVM's parent organization, YMCA-YWCA, lost its evangelical fervor and gradually ceased to play any significant role in the life of college students. Others like InterVarsity, Campus Crusade and the Navigators have moved onto the campuses to call college students to follow Christ to the world.

Today, another generation of students and young adults are stepping forward for missionary service. The SVM slogan, "the evangelization of the world in this generation," still challenges college students to live their lives in uncompromising commitment. The Master is still walking in our midst, saying, "Come with me."

Reprinted with permission

Friend, there are still billions of people living in darkness and waiting to hear the good news.

What is God stirring in your heart? Contact us and let us know!

We will try to steer you in the right direction as you seek to be the most strategic you possibly can to fulfill the Great Commission mandate the Lord has given us.

# data[].attributes.attachment_link.title
The Story of the Student Volunteer Movement - Campus Ministry Today

# data[].attributes.attachment_link.description
"The evangelization of the world in this generation." That was the rallying cry of the collegiate men and women who were part of the greatest missions mobilization movement in world history. It is called the "Student Volunteer Movement" and 100 dedicated believers in July of 1886 in Northfield, Massachusetts provided the powerful impetus to launch [...]

# data[].attributes.headline
Central Conference of American Rabbis (1889)

# data[].attributes.subject
Central Conference of American Rabbis (1889)

# data[].attributes.body
The CCAR is an association that started in 1889 in order to strengthen the Jewish community. They do this by spreading the practice of the Jewish people, such as intellectual leadership and wisdom. The goal of the organization is to create a voice for the Jewish people so that they have representation.

# data[].attributes.attachment_link.readable_text
The Central Conference of American Rabbis is the Reform rabbinic professional leadership organization that instills excellence in the Reform Jewish rabbinate. The oldest and largest rabbinic organization in North America, the CCAR strengthens the Jewish community by providing religious, spiritual, ethical, and intellectual leadership and wisdom for the 2,200 rabbis who serve more than 2 million Reform Jews throughout North America, Israel, and the world. The CCAR's unique contribution to a continued vibrant Jewish community and Reform Movement lies in its work fostering excellence in Reform Rabbis, enhancing unity and connectedness among Reform Jews, applying Jewish values to a contemporary life, and creating a compelling and accessible Judaism for today and the future.

Founded in 1889, the CCAR is a mission-driven organization with a clear focus on strengthening the Jewish community by supporting the rabbis who lead it. The CCAR achieves its mission of empowering Reform Rabbis to provide religious, spiritual, and organizational leadership by enhancing rabbis' personal and professional lives, and by amplifying the voice of the Reform Rabbinate in the Reform Movement and broader Jewish community on critical social, ethical, cultural, religious, and human rights issues of the day. The CCAR also supports rabbis by providing a center for lifelong rabbinic learning, resources, and innovation, providing rabbis ongoing opportunities for Torah study, professional development, spiritual growth and emotional well-being, specialized services-including placement, pension, mentoring, and transition training-and chevruta -a nurturing community among rabbis.

The CCAR today is financially stable and organizationally sound with a new governance structure, rebuilt infrastructure, development, and enhanced programs and services. Also today, lay leaders join with rabbis as volunteers on certain CCAR Committees, as pro bono advisors, and as financial supporters. In fact, recent publication naming gifts from members of Jewish communities have enabled the CCAR to publish new liturgy and resources, to increase its education offerings, and to offer more services to rabbis and communities.

Meeting the Needs of the Changing Jewish Community and the Changing Rabbinate

The CCAR addresses challenging issues within the Reform Movement and Jewish community, ranging from changing demographics to new financial realities. At the same time, as the organization working directly with rabbis "on the front lines," the CCAR is fulfilling its specific role by meeting the needs of Reform Rabbis in the 21st Century. At its core, Reform Rabbis are-as we have been for 2000 years-teachers of Torah. At the same time, Reform Rabbis serve as religious, spiritual, educational, pastoral, and organizational leaders. In addition, today's rabbis are called upon to expand upon a traditional base of knowledge to serve as community organizers, outreach experts, digital technology and communications mavens, and financial managers/fundraisers.

CCAR Rabbinic Continuing Education - A Lifetime of Learning and Growing

To address both the traditional roles of the rabbinate and today's demands for new capacities and skill sets, the CCAR provides significant support for rabbis starting from their days in seminary, throughout their entire careers, and into retirement. One highlight is the CCAR's expanded Rabbinic Lifelong Continuing Education program-unprecedented in its depth and breadth-with a vast array of Torah and professional development classes through in-person seminars, webinars, extensive study at Conventions, and through our regional Kallot.

These learning opportunities are in addition to the CCAR's programs, which include coaching for rabbis, specialized group supervision, and individual consulting. In creating these opportunities, the CCAR calls upon the best scholars, visionaries, and leaders from both the non-profit and for-profit worlds.

The CCAR's multi-day seminars exemplify the way in which CCAR successfully meets today's changing needs through continuing education. Our seminars include: Rabbi as "Chief Engagement Officer": The Five Essential Conversations Every Rabbi Must Master; Shekels: Fundraising for Rabbis; and For Every Rabbi in Job Transition: Your First 100 Days In Your New Position. The organization also runs CCAR Interim Training for Rabbis: Fundamentals in Transitional Rabbinic Work, a multi-day, two-year program that helps congregations make healthy transitions to new settled rabbis. In addition, the CCAR's annual Convention is a four-day intensive learning opportunity to enrich, educate, and strengthen CCAR member rabbis. And the CCAR organizes annual educational leadership trips to Israel for rabbis, helping them stay current on the latest realities of Israel, learn to run and lead congregational trips, and helping them gain skills in bridge-building between North American Jews and Israel.

The CCAR staffs and coordinates the CCAR/HUC-JIR Mentoring Program during rabbinic students' final year at the Hebrew Union College-Institute and continuing during their first two years in the field, with almost 200 experienced rabbis mentoring new rabbis in their transition from the seminary to the work place. The Mentoring Program exemplifies what HUC-JIR and CCAR leadership have termed the "handoff" at Ordination from the College-Institute to the CCAR, wherein the CCAR provides lifelong learning for Reform Rabbis built upon the foundation established at HUC-JIR.

Liturgy and Other Publications

Throughout its history, the CCAR has contributed to the unification of the Reform Jewish community and the feeling of connection between individual Jews through the publication of liturgy. The use of one Movement prayerbook, whether the Union Prayer Book (1892), Gates of Prayer, and now Mishkan T'filah, has remained the most important unifying factor for Reform Jews. Today, with the CCAR's publication of the World Union edition of Mishkan T'filah, a Russian Haggadah, and Polish and Spanish versions of our prayerbooks, the CCAR Press connects Progressive Jews around the world.

CCAR Press publications also provide resources for the entire Jewish community. This includes the publication of resources such as On the Doorposts of Your House for home celebrations and personal prayer, and Mishkan Ga'avah: Where Pride Dwells, A Celebration of LGBTQ Jewish Life and Ritual.

With its rich history of giving professional and personal support to Reform rabbis, the CCAR is uniquely positioned to meet the ongoing professional needs of its more than 2,200 member rabbis -virtually the entire Reform rabbinate -and to develop and provide programs and projects focused on fostering excellence in rabbinic leadership. The CCAR also offers rabbinic placement services to rabbis, congregations, and other organizations. These services have in recent years expanded beyond the placement of CCAR rabbis in URJ congregations to include transition services, self-assessments, and more.

CCAR operations are overseen by an elected Board of Trustees and its organizational capacities are enhanced by: a Chief Executive who is one of the first and only woman Chief Executives to lead a religious organization;a senior staff consisting of experienced rabbis who have both served congregations and organizations; a professional publisher on the leading edge of today's publications; a CFO team with significant experience in overseeing financial operations of both for-profit and non-profit entities; a Budget & Finance Committee, an Investment Committee, which includes several members who work in finance.

# data[].attributes.attachment_link.title
About Us - Central Conference of American Rabbis

# data[].attributes.attachment_link.description
About the CCAR, Central Conference of American Rabbis, the Reform rabbinic professional leadership organization that instills excellence and innovation in the Reform Jewish rabbinate. The CCAR strengthens the Jewish community by providing religious, spiritual, ethical, and intellectual leadership and wisdom for the 2,200 rabbis who serve more than 2 million Reform Jews around the world.

# data[].attributes.headline
Wounded Knee Massacre (December 29, 1890)

# data[].attributes.subject
Wounded Knee Massacre (December 29, 1890)

# data[].attributes.body
The Wounded Knee Massacre was an event in which there was a a slaughter of about 300 Lakota Indians. They were killed by American troops in the area of Wounded Knee Creek in South Dakota.

# data[].attributes.attachment_link.title
Wounded Knee Massacre | Facts, History, & Legacy

# data[].attributes.attachment_link.description
Wounded Knee Massacre (December 29, 1890), the slaughter of approximately 150–300 Lakota Indians by U.S. Army troops in the area of Wounded Knee Creek in southwestern South Dakota. The massacre was the climax of the U.S. Army’s late 19th-century efforts to repress the Plains Indians.

# data[].attributes.body
A movement that that happened in the streets of Los Angeles in order to revive people's faith. At these revival meetings people would gather in crowds in order to get spiritually healed in forms of baptisms and other spiritual rituals.

# data[].attributes.attachment_link.readable_text
Public Domain

The Azusa Street Revival, beginning in the spring of 1906, largely spawned the worldwide Pentecostal movement. It commenced in a former African Methodist Episcopal church building located at 312 Azusa Street in Los Angeles, California. The primary leader was evangelist William J. Seymour, who came to Los Angeles from Mississippi to preach the apostolic faith, a teaching that combined the baptism of the Holy Spirit with speaking in tongues (glossalalia), such as was experienced in Jerusalem on the Day of Pentecost, as recorded in Acts 2.

From the beginning, Seymour's Apostolic Faith Mission attracted attention because of the unusual features of its worship services. As one newspaper reporter commented, "Colored people and a sprinkling of whites compose the congregation, and night is made hideous in the neighborhood by the howlings of the worshipers who spend hours swaying forth and back in a nerve-racking attitude of prayer and supplication." Yet Seymour and his initial small group of worshipers persisted, and more people were attracted to the services.

To inform people around the world about events at Azusa Street, Seymour and Clara E. Lum, a white woman, co-edited a paper, Apostolic Faith. It was distributed without charge to thousands of ministers and lay people. Gary McGee, Assembly of God historian, states that 5,000 copies of the first edition (September 1906) were printed, and by 1907 the press run reached 40,000. Within two years of the paper's initial printing, Seymour and Lum entered into a long conflict over the paper and its mailing lists. Because of the conflict, his disavowal of the initial evidence teaching, and racial conflicts within Pentecostalism, Seymour largely fell into obscurity by 1912.

# data[].attributes.attachment_link.description
The Azusa Street Revival, beginning in the spring of 1906, largely spawned the worldwide Pentecostal movement. It commenced in a former African Methodist Episcopal church building located at 312 Azusa Street in Los Angeles, California. The primary leader was evangelist William J. Seymour, who came ...

# data[].attributes.headline
Laymen's Home Missionary Movement (1920)

# data[].attributes.subject
Laymen's Home Missionary Movement (1920)

# data[].attributes.body
A movement founded in 1920 by Paul S. L Johnson that proposed religious organization. Like many other movements, the LHMM, had the main focus of spreading their religious beliefs by gaining the attention a wider audience. The reach of the LHMM spread from the United States, Europe, and Asia.

# data[].attributes.body
The Scopes Trial was a popular trial in the early 1900s that revolved around a high school teacher being charged with violating state law by teaching the theory of evolution in class. This is important, because religious was seen as a prominent tool in teaching children creationism.

# data[].attributes.attachment_link.readable_text
Scopes Trial, (July 10-21, 1925, Dayton, Tennessee, U.S.), highly publicized trial (known as the "Monkey Trial") of a Dayton, Tennessee, high-school teacher, John T. Scopes, charged with violating state law by teaching Charles Darwin's theory of evolution. The trial's proceedings helped to bring the scientific evidence for evolution into the public sphere while also stoking a national debate over the veracity of evolution that continues to the present day.

In March 1925 the Tennessee legislature had passed the Butler Act, which declared unlawful the teaching of any doctrine denying the divine creation of man as taught by the Bible. World attention focused on the trial proceedings, which promised and delivered confrontation between fundamentalist literal belief and liberal interpretation of the Scriptures. William Jennings Bryan led for the prosecution and Clarence Darrow for the defense.

Jury selection began on July 10, and opening statements, which included Darrow's impassioned speech about the constitutionality of the Butler law and his claim that the law violated freedom of religion, began on July 13. Judge John Raulston ruled out any test of the law's constitutionality or argument on the validity of evolutionary theory on the basis that Scopes, rather than the Butler law, was on trial. Raulston determined that expert testimony from scientists would be inadmissible.

The trial's climax came on July 20, when Darrow called on Bryan to testify as an expert witness for the prosecution on the Bible. Raulston moved the trial to the courthouse lawn, citing the swell of spectators and stifling heat inside. Darrow's cross-examination challenged Bryan on various biblical stories and the validity and practicality of their literal interpretation. Bryan responded by claiming that Darrow's "only aim was to cast slurs on the Bible." With Raulston limiting the trial to the single question of whether Scopes had taught evolution, which he admittedly had, Scopes was convicted and fined $100 on July 21. On appeal, the state Supreme Court upheld the constitutionality of the 1925 law but acquitted Scopes on the technicality that he had been fined excessively.

In the trial's aftermath, Tennessee prevented the teaching of evolution in the classroom until the Butler Act's repeal in 1967. Additionally, the state legislatures of Mississippi and Arkansas passed their own bans on the teaching of evolution in 1926 and 1928, respectively, which also lasted for several decades before being repealed.

# data[].attributes.attachment_link.description
Scopes Trial, also called the 'Monkey Trial,' highly publicized trial that took place July 10-21, 1925, during which a Dayton, Tennessee, high-school teacher, John T. Scopes, was charged with violating state law by teaching Charles Darwin's theory of evolution.

# data[].attributes.body
Scientology is a religion that was created by an American author L. Ron Hubbard. The beliefs of Scientology are based around humans being immortal, with their bodies being a temporary vessel that they inhibit while their spirits living forever. Scientology however gets a bad reputation with its promotion through poplar figures in media and the government. It is also seen in the public eye that Scientology members are part of a cult.

# data[].attributes.attachment_link.provider_name
Official Church of Scientology: What is Scientology?

# data[].attributes.attachment_link.readable_text
L. Ron Hubbard began his studies of the mind and spirit in 1923, resulting in a manuscript entitled "Excalibur" in 1938. It was in this unpublished work that the word Scientology first appeared to describe what Mr. Hubbard termed "the study of knowing how to know." He decided against publishing the book for the fact, "'Excalibur' did not contain any therapy of any kind but was simply a discussion of the composition of life." Consequently, "I decided to go further."

That "going further" resulted in Dianetics, a subject which was introduced into the much broader field of Scientology to provide an actual "therapy" easily applied by the man in the street. Thus, in 1947, he wrote a manuscript detailing the core discoveries of Dianetics. Although not published at the time, the manuscript was circulated among friends and colleagues, who copied it and passed it on to others. (This work was eventually published in 1951 as Dianetics: The Original Thesis.)

As copies of the manuscript continued circulating, Mr. Hubbard began receiving a flood of letters requesting further information. Indeed, he soon found himself spending all his time answering letters and decided to write a comprehensive text on the subject -Dianetics: The Modern Science of Mental Health.

Published on May 9th, 1950, it sparked a storm of popular enthusiasm, and immediately hit the New York Times bestseller list where itremained for 28 consecutive weeks. As such, it was the biggest selling book on the mind ever written, and remains so today. Contained within was the discovery of the reactive mind- the hidden source of nightmares, unreasonable fears, upsets and insecurity.

Yet L. Ron Hubbard never considered Dianetics an end to his research but,rather, a steppingstone to the discovery and isolation of a long-elusive life source. And indeed, the techniques of Dianetics provided the means by which practitioners soon began discovering past lives. Pressing application and research even further came the accomplishment of what is known as exteriorization -demonstrating the spirit was indeed separable from the body and mind: The Scientology religion was born.

Thereafter, L. Ron Hubbard delved ever deeper into the spiritual nature of Man, documenting his discoveries in thousands of recorded lectures, films, articles and books.

While to present those discoveries, he literally circumnavigated the globe and so Churches of Scientology opened on four continents-headquartered at his long-term residence in southern England.

Through ensuing years, L. Ron Hubbard continued advancing the subject until his passing in 1986.

His legacy comprises tens of millions of published words, recorded lectures and films,while with over 250 million copies of his books and lectures in circulation, he has inspired a movement spanning all continents and all cultures.

# data[].attributes.attachment_link.description
L. Ron Hubbard began his studies of the mind and spirit in 1923, resulting in a manuscript entitled "Excalibur" in 1938. It was in this unpublished work that the word Scientology first appeared to describe what Mr. Hubbard termed "the study of knowing how to know."

# data[].attributes.headline
Immigration Act of 1965 (October 3, 1965)

# data[].attributes.subject
Immigration Act of 1965 (October 3, 1965)

# data[].attributes.body
A federal law passed by Lyndon B. Johnson that abolished the National Origins Formula which was a immigration quota instated in the 1920s. This formula limited the amount of people that were able to immigrate to America. With this immigration act in place, its goal was to lessen discrimination against migrants from other countries in the long run.

# data[].attributes.attachment_link.readable_text
From Ballotpedia

Jump to: navigation, search

Immigration in the U.S.

DACA and DAPA

Admission of refugees

Birthright citizenship

The Immigration and Naturalization Act is a federal immigration law. Also known as the Hart-Celler Act, the law eliminated the national origins quota system, which had set limits on the numbers of individuals from any given nation who could immigrate to the United States. The act was signed into law by President Lyndon B. Johnson (D) on October 3, 1965, and took effect on June 30, 1968.[1]

Background

National origins quota system

See also: Immigration and Nationality Act of 1952

According to the United States Department of State Office of the Historian, "the Immigration Act of 1924 limited the number of immigrants allowed entry into the United States through a national origins quota." The act provided for the granting of immigration visas to 2 percent of the total number of people of each nationality in the United States, calculated as of the 1890 census. Immigrants from Asia were barred under this system. Quotas were not applied to immigrants from the Western Hemisphere. The Immigration Act of 1924 was also known as the Johnson-Reed Act.[2]

The Immigration and Nationality Act of 1952, also known as the McCarran-Walter Act, modified the national origins quota system introduced by the Immigration Act of 1924, rescinding the earlier law's prohibition on Asian immigration. Under the 1952 law, national origins quotas were set at one-sixth of 1 percent of each nationality's population the United States as of the 1920 census. At the time of enactment, the law provided for the issuance of 154,277 visas under the quota system. Immigrants from the Western Hemisphere continued to be excluded from the quota system, as were the non-citizen husbands of American citizens (non-citizen wives of American citizens had been exempted from the quota system earlier).[3][4]

Legislative history

The United States House of Representatives approved the Immigration and Nationality Act by a vote of 318-95 on August 25, 1965. The United States Senate approved an amended version of the bill by a vote of 76-18 on September 22, 1965. The House voted to adopt the Senate's version of the bill by a vote of 320-70 on September 30, 1965. President Lyndon B. Johnson (D) signed the Immigration and Nationality Act into law on October 3, 1965.[1][5]

Provisions

President Lyndon B. Johnson (D) signed the Immigration and Naturalization Act of 1965 at the Statue of Liberty in New York City.

Eliminating national origins quotas

The Immigration and Naturalization Act of 1965 eliminated the national origins quota systems established by earlier legislation. In lieu of national origins quotas, the Immigration and Naturalization Act of 1965 established consistent per-country ceilings (i.e., no country was subject to a higher or lower limit than any other country). The law mandated that "no person shall receive any preference or priority or be discriminated against in the issuance of an immigrant visa because of his race, sex, nationality, place of birth, or place of residence."[1][6]

The Immigration and Naturalization Act and subsequent legislation established worldwide limits on immigration to the United States. As of August 2016, according to the American Immigration Council, this limit was set at 675,000 permanent immigrants. Immediate relatives of U.S. citizens and refugees were exempted from this limit. As of August 2016, the per-country ceiling was set at 7 percent of the total number of people immigrating to the United States in a fiscal year.[6]

Preference categories

Family preferences

The Immigration and Naturalization Act of 1965 and subsequent legislation established preference categories for individuals seeking visas to reunite with their families in the United States. These categories are listed below in descending order, which the highest preference category listed first:[1][6]

1. Immediate relatives (including spouses, unmarried minor children, and parents) of U.S. citizens

2. Unmarried adult children of U.S. citizens

3. Spouses and minor children of lawful permanent residents

4. Unmarried adult children of lawful permanent residents

5. Married adult children of U.S. citizens

6. Brothers and sisters of U.S. citizens

Professional preferences

The Immigration and Naturalization Act of 1965 and subsequent legislation established professional preference categories for individuals seeking visas. These categories are listed below in descending order, which the highest preference category listed first:[1][6]

1. "Persons of extraordinary ability" in the arts, sciences, education, business, or athletics

2. Individuals holding advanced degrees or possessing "exceptional abilities in the arts, science, or business"

3. Skilled workers with a minimum of two years of training or experience; unskilled laborers for permanent positions

4. Other special classes of immigrants, including religious workers, employees of U.S. foreign services posts, and former U.S. government employees

5. Individuals investing between $500,000 and $1 million "in a job-creating enterprise that employs at least 10 full-time U.S. workers"

Support and opposition

Support

President Lyndon B. Johnson (D), in a statement he delivered upon signing the Immigration and Naturalization Act, argued that the law established more equitable criteria for determining entry into the United States than previous national origins quota systems:[7]

Representative John Lindsay (R) described his support for the bill and his opposition to prior quota systems in the context of America's involvement in the Vietnam War:[9]

Opposition

Representative William Miller (R) opposed the Immigration and Naturalization Act, arguing that it would exacerbate existing unemployment issues by encouraging an influx of immigrants to the United States:[10]

Myra C. Hacker, vice president of the New Jersey Coalition, echoed these sentiments in testimony delivered at a United States Senate immigration subcommittee hearing in February 1965:[10]

Impact

Numbers of lawful permanent residents

The chart and table below present information about the total number of individuals obtaining lawful permanent resident status in the United States by fiscal year. The Immigration and Naturalization Act of 1965 took full effect in 1968.[11]

Unemployment rates

The chart and table below present information about unemployment rates in the United States from 1965 to 2015. The Immigration and Naturalization Act of 1965 took full effect in 1968.[12]

See also

External links

Full text of the Immigration and Naturalization Act of 1965

Footnotes

1. ↑ Jump up to: 1.0 1.1 1.2 1.3 1.4 Government Publishing Office, "Immigration and Naturalization Act of 1965," accessed March 16, 2017

2. ↑ U.S. Department of State Office of the Historian, "The Immigration Act of 1924," accessed March 14, 2017

3. ↑ U.S. Department of State Office of the Historian, "The Immigration and Nationality Act of 1952," accessed March 14, 2017

4. ↑ Pew Research Center, "Chapter 1: The Nation’s Immigration Laws, 1920 to Today," September 28, 2015

5. ↑ GovTrack, "H.R. 2580 (89th): An Act to amend the Immigration and Nationality Act, and for other purposes – Votes," accessed March 16, 2017

6. ↑ Jump up to: 6.0 6.1 6.2 6.3 American Immigration Council, "How the United States Immigration System Works," August 12, 2016

7. ↑ LBJ Presidential Library, "President Lyndon B. Johnson's Remarks at the Signing of the Immigration Bill, Liberty Island, New York," October 3, 1965

8. ↑ Jump up to: 8.0 8.1 8.2 8.3 Note: This text is quoted verbatim from the original source. Any inconsistencies are attributable to the original source.

9. ↑ Migration Policy Institute, "The Geopolitical Origins of the U.S. Immigration Act of 1965," February 5, 2015

10. ↑ Jump up to: 10.0 10.1 Center for Immigration Studies, "Three Decades of Mass Immigration: The Legacy of the 1965 Immigration Act," September 1995

11. ↑ U.S. Department of Homeland Security, "Table 1. Persons Obtaining Lawful Permanent Resident Status: Fiscal Years 1820 to 2015," accessed March 16, 2017

12. ↑ United States Department of Labor, "Labor Force Statistics from the Current Population Survey: Unemployment rate," accessed March 16, 2017

13. ↑ To facilitate comparison, all rates are from December of the year indicated.

Only the first few references on this page are shown above. Click to show more.

[show]

v • e

Ballotpedia

# data[].attributes.attachment_link.title
Immigration and Naturalization Act of 1965

# data[].attributes.attachment_link.description
Ballotpedia: The Encyclopedia of American Politics

# data[].attributes.headline
The International Society for Krishna Consciousness (ISKCON) (July 13, 1966)

# data[].attributes.subject
The International Society for Krishna Consciousness (ISKCON) (July 13, 1966)

# data[].attributes.body
ISKCON is a Guadiya Vaishnava religious organization with the goal of spreading their Hinduism beliefs. They taught the practice of Bhakti yoga which was the love of God Krishna. They practiced their love of Krishna with song, dance, and rituals of worship.

# data[].attributes.attachment_link.readable_text
Find your local temple on ISKCON Centres

Know more about the practice of Bhakti Yoga

Study Groups

News

Live Chat

News

Save Earth Now! New Bhadra Purnima Campaign

Boy George Performs at Bhaktivedanta Manor

ISKCON Relief for Ukraine

1,700 Ukrainian Devotees Saved from Catastrophic Danger

A Look at Mayapur Nrsimhadeva’s TOVP Temple

Find ISKCON events local to you or anywhere in the world.

Killing Time

How to Eat Healthy

Why bad things happen

I very much welcome events such as this, which will help us all to celebrate the values and benefits of diversity… but also shows the positive expression of belief that is characteristic of the Krishna consciousness movement.
Tony Blair Former Prime Minister, United Kingdom

# data[].attributes.body
3HO was founded in 1969 by Yogi Bhajan spread his teachings to the West. His teachings mainly incorporated Kundalini Yoga, which focuses on chanting, singing, breathing exercises, and poses to strengthen ones energy and chakra. Today they still spread their beliefs to members online with readings and social media influence.

# data[].attributes.attachment_link.readable_text
3HO is a nonprofit with a mission to inspire everyone everywhere to realize their full potential through the uplifting experience of Kundalini Yoga.

We believe that the teachings and practices of Kundalini Yoga support a person in realizing their full human potential, with reverence and respect for life itself and love and compassion for others.

3HO is a nonprofit in service to a global mission to connect millions more people, and a broader diversity of people, with the transformational practices of Kundalini Yoga for the betterment of individuals and communities worldwide. We envision a world in which people everywhere are empowered and supported in the ways that matter to all humans: personal fulfillment, health and well-being, families and relationships, work and professional expression — united in service to the evolution of life.

Healthy, Happy & Whole

The three H’s of our name stand for healthy, happy, and holy, encapsulating the aspiration of complete well-being: physical, psychological, emotional, and spiritual. Whole and holy share the same root and speak to our human divinity — knowing that light within ourselves and recognizing it in others.

What We Do

Our mission is to inspire everyone everywhere to realize their full potential through the uplifting experience of Kundalini Yoga. We do this through:

EDUCATION. We create, curate, and share Kundalini Yoga teachings and practices, continually growing our comprehensive hub of digital experiences, practice opportunities, readings, and communications through our website, emails, and social media.

CONNECTION. We bring people together through annual events, and increasingly through digital experiences, with a focus on elevating voices from all parts of the global Kundalini Yoga community. Through the International Kundalini Yoga Teachers Association (IKYTA), we connect teachers with resources and teaching opportunities.

AWARENESS. We expand awareness and practice of Kundalini Yoga around the globe, fostering individual empowerment and community connection through our own efforts — including the service-based 3HO Luminaries project — and in collaboration with the Kundalini Research Institute (KRI). Learn more about other sister non-profits here.

Why We Matter

3HO provides a universe of practices, lifestyle support, and education to millions of Kundalini Yoga practitioners and thousands of teachers in dozens of countries. Additionally, our global ambassador program, the 3HO Luminaries, brings the yogic value of service (seva) to new populations and parts of the world.

3HO also has the honor of being a consultative NGO with the United Nations through the Economic and Social Council (ECOSOC), which brings people and issues together to promote collective action for a sustainable world. The third of the UN’s 17 Sustainable Development Goals focuses on health and well-being and we believe in the potential of Kundalini Yoga to make a positive contribution in this area.

Who We Are

The 3HO organization is comprised of a dedicated team of Kundalini Yoga practitioners, working in service to the 3HO mission and overseen by a board of directors. Our small team has employees all around the world, ranging from folks who have just started their Kundalini Yoga journey within the past couple years to others who have been practicing their whole lives. We all share a commitment to expanding the possibilities in people’s lives and for the planet through Kundalini Yoga.

Brief History

3HO was founded as a nonprofit in 1969, when Yogi Bhajan introduced the teachings known as Kundalini Yoga to the West. Many seekers of that time were drawn to the practice, and Kundalini Yoga found a dedicated following as individuals experienced a profound sense of true fulfillment on all levels—body, mind, and soul. Soon a growing group of students began teaching, and Kundalini Yoga communities formed all over the world.

Over the next 50 years, annual gatherings brought communities of practitioners together—families and friends, first-timers, old-timers, and everyone in between—and 3HO became a cornerstone for Kundalini Yoga events, providing resources aimed at sharing the benefits of the practice with anyone who wants them. This mission remains at the heart of 3HO International today.

Sixteen years after the death of 3HO’s founder, a number of individuals came forward with allegations of abuse by Yogi Bhajan. The 3HO Board, leadership, staff, and community have focused on responding ethically and compassionately to those who reported harm, through the critical work of listening, truth-telling, deep reflection, and commitment to a healing process.

We stand with the survivors, and we stand by this vibrant community that is rooted in the teachings and practices that have transformed our own lives and the lives of millions of others.

As has been the case since Yogi Bhajan’s death in 2004, it is our community as a whole that serves as the face, voice, and moral compass leading our organization into the future. Full healing and reconciliation will continue to take time, but we have already entered into a new era. We believe in the transformational power of Kundalini Yoga and in the ability of the worldwide community to further evolve the relevance and accessibility of the practice to benefit future generations.

You can also read 3HO’s 2020 Annual Report, including a letter from the CEO reflecting on the events of 2020, as well as perspective and insights on directions we are taking our work in the world: to bring the uplifting experience of Kundalini Yoga to people everywhere.

By continuing to use our website, you agree to the use of analytical cookies to collect website visitor statistics and give you the best user experience possible. We value you and vow to never sell or give out your personal information. You may visit "Cookie Settings" to provide a controlled consent.

Read More

# data[].attributes.attachment_link.description
By continuing to use our website, you agree to the use of analytical cookies to collect website visitor statistics and give you the best user experience possible. We value you and vow to never sell or give out your personal information. You may visit "Cookie Settings" to provide a controlled consent.

# data[].attributes.headline
Lyng v. Northwest Indian Cemetery Protective Association (Nov 30, 1987)

# data[].attributes.subject
Lyng v. Northwest Indian Cemetery Protective Association (Nov 30, 1987)

# data[].attributes.body
This case mainly revolved around the construction of a paved roadway that would cut through the Chimney Rock area of the Six Rivers National Forest. The construction of the road would damage grounds that have been used by Native Americans. These grounds have been used to perform religious rituals.

# data[].attributes.attachment_link.readable_text
Sort:

by seniority

by ideology

<< decision 1 of >>

# data[].attributes.attachment_link.title
Lyng v. Northwest Indian Cemetery Protective Association

# data[].attributes.attachment_link.description
Did the First Amendment’s Free Exercise Clause prohibit the government from harvesting or developing the Chimney Rock area?

# data[].attributes.headline
Native American Graces Protextion and Repatriation Act (November 16, 1990)

# data[].attributes.subject
Native American Graces Protextion and Repatriation Act (November 16, 1990)

# data[].attributes.body
NAGPRA is an a policy that got enacted in 1990 that states that Congress will recognize that any human remains of any ancestry must at all times be treated with dignity and respect.

# data[].attributes.attachment_link.readable_text
Since 1990, Federal law has provided for the repatriation and disposition of certain Native American human remains, funerary objects, sacred objects, and objects of cultural patrimony. By enacting NAGPRA, Congress recognized that human remains of any ancestry "must at all times be treated with dignity and respect." Congress also acknowledged that human remains and other cultural items removed from Federal or tribal lands belong, in the first instance, to lineal descendants, Indian Tribes, and Native Hawaiian organizations. With this law, Congress sought to encourage a continuing dialogue between museums and Indian Tribes and Native Hawaiian organizations and to promote a greater understanding between the groups while at the same time recognizing the important function museums serve in society by preserving the past. ( US Senate Report 101-473 ).

# data[].attributes.attachment_link.title
Native American Graves Protection and Repatriation Act (U.S. National Park Service)

# data[].attributes.attachment_link.description
Since 1990, Federal law has provided for the repatriation and disposition of certain Native American human remains, funerary objects, sacred objects, and objects of cultural patrimony. By enacting NAGPRA, Congress recognized that human remains of any ancestry "must at all times be treated with dignity and respect."

# data[].attributes.headline
Religious Freedom Restoration Act (November 11, 1993)

# data[].attributes.subject
Religious Freedom Restoration Act (November 11, 1993)

# data[].attributes.body
This law states that it prohibits any agency, department, or official of the United States or any State from substantially burdening a person's exercise of religion even if the burden results from a rule of general applicability. This law stemmed from the need of religious freedom when it came to the Native American tribes and their rituals.

# data[].attributes.attachment_link.readable_text
By Jonathan Griffin | Vol . 23, No. 17 | May 2015

All Religious Freedom Restoration Acts contain a basic balancing test between the state's interest in regulating an area of law and the burden that places on a person's religious practice.

Connecticut and Rhode Island passed religious freedom restoration acts before the federal government passed its law in 1993.

Twenty-one states currently have religious freedom restoration acts on their books.

The First Amendment of the U.S. Constitution protects many freedoms Americans hold dear, but these freedoms are not absolute. The U.S. Supreme Court has ruled that burning a flag is protected under the First Amendment, but trading or soliciting child pornography is not. Freedom of the press doesn't give a reporter the right to refuse a grand jury subpoena, but it does allow a newspaper to publish classified documents.

The right of Americans to freely exercise their religious beliefs also intersects with laws otherwise neutral to religion. Some religions use controlled substances, such as peyote, in religious ceremonies, while others deem education unnecessary after eighth grade. Religious Freedom Restoration Acts (RFRAs) provide a "strict scrutiny" test for courts: namely, that government may not burden or restrict a person's exercise of religion, unless it demonstrates that the burden or restriction furthers a compelling government interest and is done through the least restrictive means.

Federal Action

The First Amendment states "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof...." This clause, comprising the "Establishment Clause" and the "Free Exercise Clause," is the basis of the First Amendment freedom of religion protection. For most of American history, these clauses were the basis upon which court challenges of an individual's religious freedom were decided. However, a series of court decisions, beginning in the 1960s and culminating in the 1990 Employment Division v. Smith decision, expanded states' power to enforce laws applicable to all citizens, when the impact on religious beliefs was incidental.

The federal Religious Freedom Restoration Act (RFRA) was enacted in 1993 as a response to the Smith decision. This bipartisan legislation aimed to restore and codify Americans' religious freedom rights by requiring that even laws of general applicability must be narrowly tailored to meet a compelling government interest in instances where the free exercise of religion is affected. The act was considered applicable to both the states and the federal government until 1997 when, in City of Boerne v. Flores, the Supreme Court ruled that RFRA was an unconstitutional intrusion into state authority, and was invalid as applied to state law.

In an effort to further clarify federal law, Congress passed the Religious Land Use and Institutionalized Persons Act (RLUIPA) in 2000, providing that state and local zoning laws cannot impose a significant burden on religious institutions. Congress also amended RFRA in 2003 to clarify that it applies only to federal laws and those in Washington, D.C., Puerto Rico, and any other U.S. territories or possessions.

The U.S. Supreme Court weighed in again in 2014 in Burwell v. Hobby Lobby, when it determined that closely held for-profit corporations qualify as persons under federal RFRA and therefore could assert a valid RFRA claim.

State Action

Prior to the Boerne decision, Connecticut and Rhode Island had already taken action to emulate the federal Religious Freedom Restoration Act. From 1994 to 1997, no other state enacted a religious freedom restoration law, but after the Boerne decision, states became more active. Between 1998 and 2000, nine states enacted RFRAs. Four states enacted religious freedom restoration acts between 2002 and 2009, six have done so since 2010, and 11 states are considering religious freedom bills in 2015 sessions. Some, such as Alabama and Illinois, explicitly mention the Boerne decision in their preambles.

Others, such as Arkansas and South Carolina, reiterate the original federal law's purpose.

All state religious freedom restoration acts contain language similar to the federal act regarding the basic test for weighing government interest versus religious burden, but state RFRAs contain unique provisions beyond that basic principle. For example, five states-Alabama, Connecticut, Missouri, New Mexico and Rhode Island-do not require the burden or restriction on religion to be "substantial."

The Supreme Court has not differentiated between "substantial burden" and "burden" in the context of religious freedom restoration acts, but some decisions have attempted to distinguish the terms. For example, nonpayment of federal income taxes based on religious beliefs is not a substantial burden on religion because the government interest in maintaining the public fiscal health is a compelling one. Nine states-Arizona, Idaho, Kansas, Kentucky, Louisiana, Oklahoma, Pennsylvania, Tennessee and Virginia-define "burden" or "substantial burden" in statute. Their definitions vary. Burdens must be greater than "trivial ... or de minimis infractions" in Arizona and Idaho; they are defined as actions that would "inhibit or curtail religious practice" in Oklahoma, Tennessee and Virginia; and specific examples of burdens are provided in Kansas, Kentucky, Louisiana and Pennsylvania.

Six states also define "person" in their laws. Just as the Supreme Court did in the Hobby Lobby case, two states-Indiana and South Carolina-define a person as, among other provisions, a corporation. Three other states-Arizona, Louisiana and Pennsylvania-extend the definition to religious assemblies or institutions. Kansas defines a person as "any legal person or entity" under Kansas or federal law.

Finally, Indiana and Texas provide that RFRA can be invoked when the state government is not involved in the lawsuit. In the 19 other states with a religious freedom restoration act, a RFRA lawsuit must be invoked against the government, presumably in response to the laws that restrict their religious practices. Texas allows its law to be used only as a defense "without regard to whether the proceeding is brought in the name of the state or another person." Indiana's law similarly allows a religious freedom claim to be asserted as a claim or a defense, presumably allowing RFRA to be invoked in a private civil lawsuit, although NCSL is unaware of a notable case in either state where this has occurred.
PDF Version

# data[].attributes.attachment_link.keywords[]
national conference of state legislatures

# data[].attributes.attachment_link.description
Religious Freedom Restoration Acts contain a basic balancing test between the state's interest in regulating an area of law and the burden that places on a person's religious practice. Twenty-one states currently have religious freedom restoration acts on their books.