Relevant bibliographies by topics / American baptist convention

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Academic literature on the topic 'American baptist convention'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "American baptist convention"

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Bozeman, Theodore Dwight. "John Clarke and the Complications of Liberty." Church History 75, no. 1 (March 2006): 69–93. http://dx.doi.org/10.1017/s0009640700088338.

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In the historiography of English and American Baptist movements there is no more familiar convention than this: Baptists early and late championed freedom of the religious conscience, rejected the use of force in spiritual affairs, and, either expressly or by implication, accepted the corollary of religious pluralism. With few exceptions, modern scholars have either assumed or implied by the logic of their arguments that the historic Baptist commitment to religious liberty was not only strong but categoric. By implication also, it did not evolve but arose full blown in the initial Anglo-American Baptist insurgency itself in the seventeenth century. To take one example: in a chapter-length treatment of the “struggle for religious liberty,” a currently authoritative history of American Baptists affirms that colonial Baptists “led other dissenters in championing the cause of religious liberty” and the separation of church and state. Then as later, the advocacy of freedom “for persons of all faiths—or no faith” was their “genius.“ Genius—here is the key claim. Liberty of religious choice and practice is joined to conversion or adult baptism as a principle of the faith both original and definitive. Baptist intoleration in any form becomes a virtual oxymoron.
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McMahone, Marty. "Broadening the Picture of Nineteenth-Century Baptists: How Battles with Catholicism Moved Baptists Toward Separationism." Journal of Law and Religion 25, no. 2 (2009): 453–86. http://dx.doi.org/10.1017/s0748081400001211.

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Discussions about the historical meaning of religious liberty in the United States often generate more heat than light. This has been true in the broad discussion of the meaning of the First Amendment in American life. The debate between “separationists” and “accommodationists” is often contentious and seldom satisfying. Both sides tend to believe that a few choice quotes that seem to disprove the other side's position prove their own. Each side is tempted to miss the more nuanced story that is reflected in the American experience. In recent years, this division has been reflected among those who call themselves Baptists. One group, best represented by the work of the Baptist Joint Committee for Religious Liberty, tends to argue that the Baptist heritage is clearly steeped in the separation of church and state. The other group, probably best represented by the Ethics and Religious Liberty Commission of the Southern Baptist Convention, tends to reject the term separation and sees value in promoting an American society that “affirms and practices Judeo-Christian values rooted in biblical authority.” This group tends to reject the separationist perspective as a way of defending religious liberty. They argue that Baptists have defended religious liberty without moving to the hostility toward religion that they see in separationism. Much like the broad story of America, the Baptist story is considerably more complicated than either side makes it appear.
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de Sánchez, Sieglinde Lim. "Crafting a Delta Chinese Community: Education and Acculturation in Twentieth-Century Southern Baptist Mission Schools." History of Education Quarterly 43, no. 1 (2003): 74–90. http://dx.doi.org/10.1111/j.1748-5959.2003.tb00115.x.

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During Reconstruction between one-fourth and one-third of the southern African-American work force emigrated to northern and southern urban areas. This phenomenon confirmed the fears of Delta cotton planters about the transition from slave to wage labor. Following a labor convention in Memphis, Tennessee, during the summer of 1869, one proposed alternative to the emerging employment crisis was to introduce Chinese immigrant labor, following the example of countries in the Caribbean and Latin America during the mid nineteenth century. Cotton plantation owners initially hoped that Chinese “coolie” workers would help replace the loss of African-American slave labor and that competition between the two groups would compel former slaves to resume their submissive status on plantations. This experiment proved an unmitigated failure. African Americans sought independence from white supervision and authority. And, Chinese immigrant workers proved to be more expensive and less dependable than African-American slave labor. More importantly, due to low wages and severe exploitation by planters, Chinese immigrants quickly lost interest in agricultural work.
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Kaplan, Dana Evan, and Scott M. Langston. "American Reform Judaism and the Southern Baptist Convention: Responses to Social Trends." Shofar: An Interdisciplinary Journal of Jewish Studies 24, no. 3 (2006): 1–36. http://dx.doi.org/10.1353/sho.2006.0062.

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Best, Wallace. "“The Right Achieved and the Wrong Way Conquered”: J. H. Jackson, Martin Luther King, Jr., and the Conflict over Civil Rights." Religion and American Culture: A Journal of Interpretation 16, no. 2 (2006): 195–226. http://dx.doi.org/10.1525/rac.2006.16.2.195.

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AbstractThe infamous conflict between Joseph Harrison Jackson, longtime president of the National Baptist Convention, Inc. (NBC), and Martin Luther King, Jr., has attracted considerable scholarly attention. For nearly a decade, the two Baptist clerics fought for control of the largest African American religious organization in the country as King sought to use it as the “institutional basis for the Civil Rights Movement.” Treated as a simple confrontation between the “radicalism” of King and the”conservatism” of Jackson, however, the conflict has been misinterpreted and, therefore, undervalued by scholars. It was not a struggle between conservative and progressive forces within the NBC, and Jackson and King were not ideological polar opposites. Their conflict was essentially religious in nature and was predicated on questions regarding what constituted church work among black Baptists. In retaining control of the NBC, Jackson wanted to make sure that the answers to those questions would reflect what he perceived to be the “vital center” of American culture. He was convinced that his commitment to “correct” the social ills of society through national and religious unity would achieve that which was right while conquering that which was wrong. Faced also with the challenges of an increasingly global context within which black religious leaders were compelled to operate, Jackson envisioned the NBC as an organization involved with efforts to bring peace and economic parity around the world. In Jackson's view, King's aim to use the NBC as the “institutional basis for the Civil Rights Movement” was both “anti-American” and limited in scope. Jackson's “gradual” stance on civil rights and his confidence in the democratic process to bring about social change reveal one of the many options employed in post -WWII African American religious and political culture.
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Ogundiwin, Babatunde A. "An 1853 Map of the Yoruba Country." Social Sciences and Missions 34, no. 3-4 (December 2, 2021): 391–423. http://dx.doi.org/10.1163/18748945-bja10029.

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Abstract This paper examines an 1853 map of Yorubaland that reflects the evangelisation discourse of the American Southern Baptist Convention. Starting from 1845, the SBC began an evangelical drive towards the ‘saving’ of Africans in West Africa as a form of self-compensation in their attempt to prove that they were not against ‘Black Africans’ in the United States. Yet there were geographical notions of distinguishing Africans to be converted but these views of the white Southern Baptist brethren were reframed owing to field experiences of the missionary-explorer in the early 1850s. Drawing on a critical cartographic approach, this article argues that this map was culturally constructed. This study explores the map construction within the contexts of evangelical zeal, the preconceived geographical theories of West Africa, and exploratory accounts of Thomas Bowen. Consequently, the article reveals the interconnectedness of the church, the missionary-explorer, African informants and the mapmaker in geographical knowledge production. As a result, the study concludes that an ideological perspective reflects in cartographic knowledge presented on the map.
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Kurzman, Charles. "Organizational Opportunity and Social Movement Mobilization: A Comparative Analysis of Four Religious Movements." Mobilization: An International Quarterly 3, no. 1 (March 1, 1998): 23–49. http://dx.doi.org/10.17813/maiq.3.1.m5612124613760j2.

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When do nonactivist organizations become committed to social movement goals? Building on critiques of the "iron law of oligarchy," this article develops and tests the concept of organizational opportunity, analogous to political opportunity. It divides the concept along two dimensions, the attitudes and authority of organizational leaders. The article examines organizational opportunity in four religious organizations and the social movements that challenged their political quiescence: the civil rights movement in the National Baptist Convention, U.S.A., Inc.; Liberation Theology in the Latin American Roman Catholic Church; the Iranian revolutionary movement in the Shi`i Muslim ruhaniyat; and prodemocracy activism in the Burmese Buddhist sangha. Activist mobilization of these organizations since the 1950s and 1960s appears to be strongly related to variation in organizational opportunity.
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Thomas, Gerald L. "Achieving Racial Reconciliation in the Twenty-First Century: The Real Test for the Christian Church." Review & Expositor 108, no. 4 (December 2011): 559–73. http://dx.doi.org/10.1177/003463731110800410.

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The issue of racial reconciliation has been a major concern for me since the days of my youth in Youngstown, Ohio. I was blessed to see the growth and development of African American people during the civil rights era. There were, however, racial tensions of a major magnitude during my days in junior high and high school. It was the first time we (students from Thorn Hill) had ever experienced racism because our elementary school was 99.8 percent black. I had to live in a whole new world when six primary grade schools were condensed into one junior high school. In high school, it became increasingly evident to me that there was a white world and a black world. Attending Howard University definitely heightened my anger and resentment towards white people. Howard was the Mecca of black power and intellectual thinking. By God's grace, after eight years in corporate America, I accepted my call to preach the Gospel of Jesus Christ and realized that hatred had no place in the heart and mind of a servant of the Son of God. The seminary experience at The Southern Baptist Theological Seminary was equally frustrating at times even though I had the blessings of the seminary's leadership, thus becoming the first Martin Luther King, Jr. Fellow. Through twenty-five years of pastoring and thirty years of spreading the Gospel, I have gained additional insights into how we must eradicate racism in our society. Through my position in the Progressive National Baptist Convention as National Chairperson for “Social Action on Public Policy,” I realize how difficult is the task at hand. Research and writings on “Racial Reconciliation” are my own convictions and struggles to support the Church of God in becoming all that Jesus Christ had intended for it to be.
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Wilson, Angelia R. "Southern Strategies: Preaching, Prejudice, and Power." American Review of Politics 34 (November 1, 2013): 299–316. http://dx.doi.org/10.15763/issn.2374-779x.2014.34.0.299-316.

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This paper considers how 'preaching prejudice' builds a constituency of like-minds by marginalizing others-on grounds of race and sexuality, for example-and then instructs this constituency regarding political behavior. This discussion is part of a larger project on the construction of social values for political gain but here I specifically draw attention to the historical racism marking much of Protestant messaging in the American South and to how this racism became the foundation for the Republican Southern Strategy from the 1970s onwards. In doing so, I take as a case study the well documented racism associated with the history of the Southern Baptist Convention. The SBC historical narrative exemplifies the racism which underpinned the Southern Strategy. This is interesting because the SBC continues to be a key political actor among social conservatives in the South. This historical narrative indicates how 'preaching prejudice' became a political tool fueling the racism of Nixon's campaign and seasoning subsequent campaigns. The paper then suggests that the most recent innovation of this familiar, well honed political tool can be located in contemporary discourse on same-sex marriage.
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Maples, Jim. "AN EXCLUSIVIST VIEW OF HISTORY WHICH DENIES THE BAPTIST CHURCH CAME OUT OF THE REFORMATION: A LANDMARK RECITAL OF CHURCH HISTORY." Studia Historiae Ecclesiasticae 41, no. 3 (May 12, 2016): 131–46. http://dx.doi.org/10.25159/2412-4265/456.

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The pages of church history reveal that the great variety of Protestant denominations today had their genesis in the Protestant Reformation of the sixteenth century. However, there is a certain strain of Baptist belief, which had its origin in the Southern Baptist Convention in the United States of America in the nineteenth century, which asserts that Baptists did not spring from the Reformation. This view contends that Baptist churches and only Baptist churches have always existed in an unbroken chain of varying names from the first century to the present time. This view is known as Landmarkism. Landmark adherents reject other denominations as true churches, reject the actions of their ministers, and attach to them designations such as societies and organisations rather than churches. Baptist historians today do not espouse such views, however, a surprising number of church members, even among millennials, still hold to such views. This article surveys the origin and spread of such views and provides scholars the means to assess the impact and continuation of Landmark beliefs.
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Dissertations / Theses on the topic "American baptist convention"

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Hamilton, Shirley Brown. "African American women roles in the Baptist church equality within the National Baptist Convention, U.S.A /." Winston-Salem, NC : Wake Forest University, 2009. http://dspace.zsr.wfu.edu/jspui/handle/10339/42603.

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Thesis (M.A.)--Wake Forest University. Dept. of Liberal Studies, 2009.
Title from electronic thesis title page. Thesis advisor: Linda McKinnish Bridges. Vita. Includes bibliographical references (p. 73-75).
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Biggs, Austin R. "The Southern Baptist Convention “Crisis” in Context: Southern Baptist Conservatism and the Rise of the Religious Right." TopSCHOLAR®, 2017. http://digitalcommons.wku.edu/theses/1967.

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From the late 1970s through the early 1990s, a minority conservative faction took over the Southern Baptist Convention (SBC). This project seeks to answer the questions of how a fringe minority within the nation’s largest Protestant denomination could undertake such a feat and why they chose to do so. The framework through which this work analyzes these questions is one of competing worldviews that emerged within the SBC in response to decades of societal shifts and denominational transformations in the post-World War II era. To place the events of the Southern Baptist “crisis” within this framework, this study seeks to refute the prevailing notion put forth in earlier works that the takeover was an in-house event, driven purely by doctrinal disputes between conservative Southern Baptists and SBC leadership. Illustrating the differences between rhetoric and action on both sides of this intra-denominational conflict, this work seeks to provide perspective to the narrative of the Southern Baptist “crisis” by asserting that the worldviews guiding the opposing factions diverged not only on doctrine, but culture and politics as well. Placing the events of the “crisis” within the context of broader worldviews, this project highlights and examines the intertwined nature of religion, culture, and politics in modern American society.
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Walker, Carolyn C. "An evaluation of the effects of the "Nurture for Baptists churches program" as a pedagogical ministry for the Black, educated, young adult woman." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Silva, Ivan Dias da. "Opção fundamentalista ou opção liberal? controvérsias teológico-políticas e cisão na Convenção Batista do Sul dos EUA." Universidade Federal de Juiz de Fora, 2012. https://repositorio.ufjf.br/jspui/handle/ufjf/1899.

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Esta dissertação tem por objetivo geral apresentar as controvérsias entre as perspectivas teológicas liberal e fundamentalista ocorridas no âmbito da Southern Baptist Convention (SBC), nos EUA, iniciadas na década de 60, com seu ápice na década de 80 e desdobramentos que resultaram na cisão da referida Convenção no final do século XX. A SBC é a maior denominação do cristianismo protestante do mundo, com cerca de 16 milhões de membros e poderosa influência nos ambientes religioso e político norte-americano. Os conflitos intra-denominacionais tiveram como alvo o controle dos recursos e direção ideológica da SBC. De um lado estavam os fundamentalistas, que defendiam a Bíblia como inerrante e entendiam que a tendência modernista presente na denominação era um grande mal a ser extirpado. Do outro se encontravam os liberais, que valorizavam a abordagem histórico-crítica às Escrituras, a teoria da evolução, a filosofia existencialista e o estudo das religiões comparadas. A diferença entre estas perspectivas teológicas tornou a convivência no mesmo ambiente denominacional inviável, gerando um conflito que veio a culminar com a emergência fundamentalista ao poder na SBC, destituindo os outrora solidamente estabelecidos liberais de suas funções de comando na Convenção.
This Master’s thesis’ general goal is to present the controversies between the liberal and fundamentalist theological perspectives which have occurred within the Southern Baptist Convention (SBC), that have been initiated in the beginning of the 1960’s, with its apex in the 1980’s and developments that led to a split in the Convention at the end of the 20th century. The SBC is the largest world’s Christian protestant denomination, whith approximately 16 million members and powerful religious and politics influence in the USA. These denominational conflicts targeted to control the resources and the ideological direction of the Southern Baptist Convention. On the one hand were the fundamentalists, upholding the Bible as an inerrant book and believing that the modernist tendency was the great evil to be purged from the denomination. On the other were the liberals that appreciated the historical-critical approach to the Bible, the theory of evolution, the existentialist philosophy, and the study of comparative religions. For these different theological perspectives their coexistence at the same denominational scope became unfeasible, giving rise to a conflict that resulted in the fundamentalist’s emergence to the Conventions’ leadership, removing the liberals that once was well-established in charge in the SBC.
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Patrick, John Michael. "The valued impact of advanced formal theological training on leadership development for the African-American pastor in the National Baptist Convention." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Gay, Larry N. "Developing a strategic plan for the initial engagement of the last unreached people groups in the Western South America region." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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Siengsukon, Thira. "Equipping Lao Southern Baptist pastors and leaders to determine the God-given vision for their churches and implement a strategy plan based upon that vision." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p054-0244.

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Lynn, Tony L. "Identifying the postmodern movement in America for pastors and church leaders." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Katembue, Kamuabo Jean Pierre. "Strategies employed by historically white denominations to plant churches among black Americans." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Books on the topic "American baptist convention"

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S, Dockery David, ed. Southern Baptists & American evangelicals: The conversation continues. Nashville, Tenn: Broadman & Holman, 1993.

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Earl, Allen R., and Gregory Joel C. 1948-, eds. Southern Baptist preaching yesterday. Nashville, Tenn: Broadman Press, 1991.

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Earl, Allen R., and Gregory Joel C. 1948-, eds. Southern Baptist preaching today. Nashville, Tenn: Broadman Press, 1987.

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Wagner, Clarence M. History of the National Baptist Convention, U.S.A., Inc. Decatur, Ga: Tru-Faith Pub. Co., 1993.

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National Missionary Baptist Convention of America. Official journal & program book of the National Missionary Baptist Convention of America and auxiliaries. Nashville, TN: National Baptist Pub. Board, 1991.

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Hayner, Jerry. Yes, God can. Nashville, Tenn: Broadman Press, 1985.

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National Baptist Convention of America., ed. Bridge over troubled water and other selected sermons. Shreveport, La: National Baptist Convention of America, 1988.

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Convention, Progressive National Baptist. 25 years, a journey in faith: The Progressive National Baptist Convention, Inc. celebrates its silver anniversary August 4-10, 1986, Convention Center Cincinnati, Ohio. [Cincinnati, Ohio]: Progressive National Baptist Convention, 1986.

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D, McClung Willie, ed. Who's who in the National Baptist Convention, U.S.A., Inc.: 1995-1996. Nashville, Tenn: National Baptist Convention Development Corp., 1995.

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Jordan, Lewis Garnett. Negro Baptist history U.S.A., 1750-1930. Nashville, Tenn: Townsend Press, 1995.

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Book chapters on the topic "American baptist convention"

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"1899 Presidential Address to the National Baptist Convention." In African American Religious History, 301–13. Duke University Press, 2000. http://dx.doi.org/10.1215/9780822396031-034.

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MORRIS, ELIAS C. "1899 Presidential Address to the National Baptist Convention." In African American Religious History, 301–13. Duke University Press, 2000. http://dx.doi.org/10.2307/j.ctv11smnkh.37.

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Marsden, George M. "Would the Liberals Be Driven from the Denominations? 1922–1923." In Fundamentalism and American Culture, 215–20. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197599488.003.0020.

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In 1922 and 1923, fundamentalists had high hopes that they could impose their standards on some major northern denominations. Fundamentalists were strongest in the Northern Baptist Convention and in the Presbyterian Church in the U. S. A. At the Northern Baptist Convention meeting in 1922, they hoped to have the body adopt a traditional creedal statement. But the move was soundly defeated. In 1922 Harry Emerson Fosdick, a modernist Baptist filling a Presbyterian pulpit, preached, “Shall the Fundamentalists Win?” That set off a heated controversy in the Presbyterian Church in the U. S. A. Conservative William Jennings Bryan narrowly lost election as moderator for the 1923 General Assembly. But the assembly reaffirmed the five-point Presbyterian essential doctrines. Clarence McCartney, a leading conservative preacher, answered Fosdick in a sermon, “Shall Unbelief Win?” J. Gresham Machen issued Christianity and Liberalism in 1923, arguing that traditional Christianity and modernism were really two different religions.
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Balmer, Randall. "American Fundamentalism: The Ideal of Femininity." In Fundamentalism and Gender, 47–62. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780195082616.003.0002.

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Abstract During a 1989 television interview, Bailey Smith, a fundamentalist and an official in the Southern Baptist Convention, offered his views of women. “The highest form of God’s creation,” he said, “is womankind.”1
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Marsden, George M. "The Offensive Stalled and Breaking Apart: 1924–1925." In Fundamentalism and American Culture, 221–32. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197599488.003.0021.

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In 1924 Shailer Mathews, dean of the University of Chicago Divinity School, published The Faith of Modernism. That was an answer to J. Gresham Machen’s Christianity and Liberalism. Mathews argued that Christian faith should be measured by its moral and social results. Other denominations, in addition to Baptists and Presbyterians, had fundamentalist controversies. These included the Disciples of Christ, the Protestant Episcopal Church, and the (northern) Methodist Church. In the South, fundamentalist concerns reinforced entrenched social and doctrinal conservatism. Canada also experienced some controversies such as those led by T. T. Shields in Toronto. In 1924 a group of northern Presbyterian leaders issued “The Auburn Affirmation,” arguing for tolerance. In both 1924 and 1925, fundamentalist Presbyterians came close to success but were undercut by evangelical conservatives who opposed strict doctrinal boundaries. Fundamentalist Baptists experienced similar setbacks in the Northern Baptist Convention.
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Bare, Daniel R. "Religious Education and Interracial Cooperation." In Black Fundamentalists, 121–57. NYU Press, 2021. http://dx.doi.org/10.18574/nyu/9781479803262.003.0005.

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This chapter examines the early history of the American Baptist Theological Seminary in Nashville, Tennessee, which illustrates how fundamentalist convictions spanned the color line while also being circumscribed by racial context. Jointly founded and funded by the black National Baptist Convention and the white Southern Baptist Convention, this black Baptist seminary provides a compelling example of interracial cooperation and the power of shared religious identity. Yet at the same time, it also highlights the entrenched limitations of interracial unity in light of the segregationist realities of the culture, as Southern Baptist supporters were unable to fully cast off the assumption of white superiority and National Baptist participants were often necessarily preoccupied by racial considerations that would not have manifested in a white context.
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Marsden, George M. "Tremors of Controversy." In Fundamentalism and American Culture, 129–36. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197599488.003.0013.

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Almost every major American denomination experienced controversy sometime between 1870 and World War I. These were responses to modern cultural views and to liberal or modernist developments in biblical interpretation or theology. In the South, the controversies were generally short-lived, with conservatives prevailing. For instance, Southern Presbyterian and Southern Methodist controversies led to banning teaching biological evolution of humans. In the North, the greatest controversies were within the large Presbyterian and Baptist denominations. In the Northern Baptist Convention, the divinity school at the University of Chicago became a center for “modernist” teachings. Meanwhile, the dominant conservative party was relatively moderate. That is illustrated in the theology of Augustus Strong.
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Sarah, Mangrum, Greer Tiffany, and Holly A. Foster. "Mercer University, the Georgia Baptist Convention, and the American Civil War." In Persistence through Peril, 129–47. University Press of Mississippi, 2021. http://dx.doi.org/10.14325/mississippi/9781496835031.003.0007.

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Mercer University was founded in 1833 by the Georgia Baptist Convention to train Southern clergy. By the time the institution opened, state Baptist leaders, had broadened the college’s original vision to include any students desiring formal higher education. There were 39 students enrolled in that first class, only seven of whom were ministerial students. During the Civil War, Mercer University managed to stay afloat, unlike so many other institutions. However, the war took its toll and Mercer emerged impoverished and barely functional. In 1870, the university was relocated from Penfield to Macon. Discussions about the relocation began before the war and were resumed soon afterwards due to the college’s dire financial situation resulting from the war.
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"33 ELIAS C. MORRIS, 1899 Presidential Address to the National Baptist Convention." In African American Religious History, 301–13. Duke University Press, 2020. http://dx.doi.org/10.1515/9780822396031-035.

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Newman, Mark. "Southern Catholics and Desegregation in Denominational Perspective, 1945–1971." In Desegregating Dixie, 201–36. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496818867.003.0009.

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The chapter compares the response of the Catholic Church in the South to desegregation with that of the region’s larger white denominations: the Southern Baptist Convention, the Methodist Church, the Presbyterian Church in the United States, the Protestant Episcopal Church, and the Presbyterian Church in the United States of America. It also makes comparisons with Catholics outside the South and with southern Jews, a minority, like Catholics, subject to suspicion and even hostility from the Protestant majority, and with the Northern (later American) Baptist Convention and the Disciples of Christ, both of which had a substantial African American membership. The comparison suggests that white lay sensibilities, more than polity or theology, influenced the implementation of desegregation in the South by the major white religious bodies. Like the major white Protestant denominations, Catholic prelates and clergy took a more progressive approach to desegregation in the peripheral than the Deep South.
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