Relevant bibliographies by topics / American Baptist Evangelicals

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'American Baptist Evangelicals'

Author: Grafiati
Published: 4 June 2021
Last updated: 2 February 2022

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Journal articles on the topic "American Baptist Evangelicals"

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YARNELL, MALCOLM B. "Are Southern Baptists Evangelicals? A Second Decadal Reassessment." Ecclesiology 2, no. 2 (2006): 195–212. http://dx.doi.org/10.1163/174553206x00061.

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Abstract<title> ABSTRACT </title>In 1983, Southern Baptist theologians began to evaluate the relationship between Southern Baptists and American evangelicals. In 1993, the relationship between the two and the concomitant problems of identity formation were again given serious consideration. This article reviews the earlier conversations and reassesses the relationship in the second decade after the question was first raised and in light of the fact that many Southern Baptists have begun to define themselves as evangelicals. Serious reservations about a close identification are raised in light of a number of doctrinal controversies. Of especial concern are the Christian doctrine of the Trinity and the Baptist doctrine of the Church. It is suggested that Southern Baptists continue their dialogue with but maintain a healthy distance from evangelicalism. Concurrently, an expansion in dialogue with other Christian communities, including fundamentalists, Roman Catholics, Eastern Orthodox, mainline Protestants, Anabaptists, as well as other Baptists, is advocated.
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Gushee, David P. "Evangelicals and Politics: A Rethinking." Journal of Law and Religion 23, no. 1 (2007): 1–14. http://dx.doi.org/10.1017/s0748081400002575.

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I understand my primary task in this essay to be to take you inside the world of evangelical political reflection and engagement. Though I actually grew up Roman Catholic and attended the liberal Union Theological Seminary in New York, I am by now an evangelical insider, rooted deeply in red state mid-South America, a member of a Southern Baptist church (actually, an ordained minister), a teacher at a Tennessee Baptist university, and a columnist for the flagship Christianity Today magazine. Due to the blue state/red state, liberal/conservative boundary-crossing that has characterized my background, I am often called upon to interpret our divided internal “cultures” one to another. Trained to be fair-minded and judicious in my analysis and judgments (though not always successful in meeting the standards of my training), I seek to help bridge the culture wars divide that is tearing our nation apart.As one deeply invested in American evangelicalism, most of my attention these days now goes to the internal conversation within evangelical life about our identity and mission, especially our social ethics and political engagement. In this essay I will focus extensively on problems I currently see with evangelical political engagement, addressing those from within the theological framework of evangelical Christianity and inviting others to listen in to what I am now saying to my fellow evangelicals.
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Erickson, Millard J. "Book Review: I. Faculty: Southern Baptist and American Evangelicals: The Conversation Continues." Review & Expositor 92, no. 2 (May 1995): 237–39. http://dx.doi.org/10.1177/003463739509200210.

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Dyck, J. "Sergey Nikitovich Savinsky (1924-2021) and the Historical Self-Awareness of Evangelical Christians-Baptists." Russian Journal of Church History 2, no. 2 (July 19, 2021): 18–38. http://dx.doi.org/10.15829/2686-973x-2021-61.

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The article presents biographical information about the first confessional historian of Russian Evangelical Christians-Baptists, S. N. Savinsky. He authored a number of chapters on the Russian-Ukrainian Evangelical-Baptist community in a book titled “History of Evangelical Christians-Baptists in the USSR” (1989), until that time the only book on the history of his own denomination published during Soviet times. Described is his work as member of the Historical Commission of the All-Union Council of the Evangelical Christians-Baptists. The article traces four trajectories of the worldwide evangelical revival into Russia: the late German Pietism, the North America revival movement, the influence of the worldwide Evangelical Alliance, and the early German Pietism. S. N. Savinsky basic concepts of evangelical revival and uniqueness of the Russian Evangelical-Baptist community are analyzed.
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Ситало, А. Ю. "Review of Orthodox-Protestant contemporary polemics: ecclesiology." Theological Herald, no. 4(31) (December 15, 2018): 35–62. http://dx.doi.org/10.31802/2500-1450-2018-31-4-35-62.

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В статье дается обзор полемических моментов, присущих современной протестантской критике православной экклесиологии, и ответы на эту критику со стороны православных полемистов. Исследование экклесиологических вопросов церковной самоидентичности привели в недавнее время большую группу евангелистов из Северной Америки в Право- славие. Эта тема является перспективной с точки зрения ведения диалога с протестан- тизмом в будущем. Одновременно с протестантской стороны появились публикации с разнообразными аргументами против православного учения, включая учение о Церкви. Протестанты выдвигают против православных обвинения в этнической раздробленности, в завышенной важности епископа, в учении о необходимости Таинств, эксклюзив- ности Церкви, ее единоспасительности, неопределенности взгляда на инославных в православном богословии и другие обвинения «по ассоциации» с Римо-католической церковью. Именно с этим приходится иметь дело в современных публикациях и от этого защищаться. В статье рассматриваются антиправославные публикации в рефор- маторском журнале “Credenda Agenda” и их критика в статье «Нереформированная истина» на православном ресурсе. Также изучается исповедь известного евангелистского исследователя Православия Дэниела Кленденина. Рассматривается статья ректора баптистского румынского университета «Эммануил» Пола Негруца и ответ на нее Джоэла Калвесмаки. Приводится отчет комиссии Лос-Анджелесского библейскогоинститута о несовместимости православной веры с «исповеданием» университета. Также изучается баптистская методичка по обращению православных. Отмечаются тенденции православно-протестантской полемики. Разбор дискуссий в порядке их возникновения в печати и на академическом уровне иллюстрирует степень расхождения во взглядах на современном этапе. The article provides a review of polemical issues of contemporary Protestant critique of Eastern Orthodox ecclesiology and various responses from Orthodox polemists. Researches on the topic of ecclesial identity have recently led a large group of North American evangelicals to Eastern Orthodoxy. This is why this topic is quite promising especially in regard to future dialogues with Protestants. At the same time as the conversions reported by Fr. Peter Guillquist took place a number of publications of Protestant authors arose which questioned and criticized Eastern Orthodox essentials including teaching on the Church. Charges of guilt “by association” with Roman Catholicism, nationalism, bishop prerogatives, necessity of Sacraments, exclusiveness of the Church, unclear status of the non-Orthodox, these are some of important claims which one encounters in press and which require a rebuttal. The article on contemporary polemics includes a review of anti-Orthodox publications in a Reformed magazine “Credenda Agenda” and a response to them called “UnReformed Truth” from an Orthodox resource; an article of a famous evangelical researcher of Eastern Orthodoxy Daniel Clendenin “Why I am not Orthodox” and responses on it; “What Evangelicals should know about Eastern Orthodoxy” by Paul Negrut and responses on it; Biola University Task Force Report on compliance of Orthodoxy with the “Statement of Faith” of the University and comments on it; Baptist Manual “Witnessing people of Eastern Orthodox Background” and a response to it. The various tendencies of the polemics are described.
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Bebbington, David W. "The Evangelical Discovery of History." Studies in Church History 49 (2013): 330–64. http://dx.doi.org/10.1017/s0424208400002229.

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‘From some modern perspectives’, wrote James Belich, a leading historian of New Zealand, in 1996, ‘the evangelicals are hard to like. They dressed like crows; seemed joyless, humourless and sometimes hypocritical; [and] they embalmed the evidence poor historians need to read in tedious preaching’. Similar views have often been expressed in the historiography of Evangelical Protestantism, the subject of this essay. It will cover such disapproving appraisals of the Evangelical past, but because a high proportion of the writing about the movement was by insiders it will have more to say about studies by Evangelicals of their own history. Evangelicals are taken to be those who have placed particular stress on the value of the Bible, the doctrine of the cross, an experience of conversion and a responsibility for activism. They were to be found in the Church of England and its sister provinces of the Anglican communion, forming an Evangelical party that rivalled the high church and broad church tendencies, and also in the denominations that stemmed from Nonconformity in England and Wales, as well as in the Protestant churches of Scotland. Evangelicals were strong, often overwhelmingly so, within Methodism and Congregationalism and among the Baptists and the Presbyterians. Some bodies that arose later on, including the (so-called Plymouth) Brethren, the Churches of Christ and the Pentecostals (the last two primarily American in origin), joined the Evangelical coalition.
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Wessels, Roland. "The Spirit Baptism, Nineteenth Century Roots." Pneuma 14, no. 1 (1992): 127–57. http://dx.doi.org/10.1163/157007492x00113.

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AbstractPentecostals claim that there is a life transforming and empowering experience subsequent to conversion, called the Baptism of the Holy Spirit, (The prepositions "in" and "with" are also used. Often it is now being designated "the Spirit baptism") with the accompanying sign of tongues (glossolalia) which all Christians may and ought to receive, and that this experience opens the door to receiving the gifts of the Spirit. What were its roots in Nineteenth Century North American Evangelical Christianity? My purpose is to join in the discussion of how this particular doctrine of the Spirit baptism developed.1 I shall briefly describe a variety of understandings of the Spirit's outpouring found among these Evangelicals and then deal carefully with that complex of interpretations which prepared for the Pentecostal perspective.
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Mallampalli, Chandra. "Chad Bauman, Pentecostals, Proselytization, and Anti-Christian Violence in Contemporary India; Meenakshi Jain, Sati: Evangelicals, Baptist Missionaries, and the Changing Colonial Discourse; Arun Jones, Missionary Christianity and Local Religion: American Evangelicalism in North India, 1836–1870." Studies in World Christianity 24, no. 2 (August 2018): 179–82. http://dx.doi.org/10.3366/swc.2018.0222.

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Gustafson, David M. "Mary Johnson and Ida Anderson." PNEUMA 39, no. 1-2 (2017): 55–77. http://dx.doi.org/10.1163/15700747-03901002.

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Mary Johnson (1884–1968) and Ida Anderson (1871–1964) are described in pentecostal historiography as the first pentecostal missionaries sent from America. Both of these Swedish-American missionaries experienced baptism of the Spirit, spoke in tongues, and were called as missionaries to Africa by God, whom they expected to speak through them to the native people. They went by faith and completed careers as missionaries to South Africa. But who were these two figures of which relatively little has been written? They were Swedish-American “Free-Free” in the tradition of August Davis and John Thompson of the Scandinavian Mission Society—the first Minnesota district of the Swedish Evangelical Free Mission, known today as the Evangelical Free Church of America. This work examines the lives of these two female missionaries, their work in South Africa, and their relationship with Swedish Evangelical Free churches in America, particularly its pentecostal stream of Free-Free (frifria).
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Postel, Charles. "MURDER ON THE BRAZOS: THE RELIGIOUS CONTEXT OF THE POPULIST REVOLT." Journal of the Gilded Age and Progressive Era 15, no. 2 (April 2016): 197–219. http://dx.doi.org/10.1017/s1537781415000833.

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In the 1880s and ‘90s, Waco, Texas, served as a trading center for the cotton districts of central Texas whose farmers gave rise to the Farmers’ Alliance and turned the region into a Populist hotbed. Waco was also known as the “City of Churches,” as it was the site of Baylor University and other efforts of evangelical churches to build up their institutions. What is less well known is that Waco and its rural environs were also hotbeds of religious heterodoxy. Waco's Iconoclast magazine became a lightning rod of conflict between the Baptists and their skeptical and liberal critics, a conflict that played out to a murderous conclusion. Historians have taken due note of the evangelical environment in which the Populist movement emerged in late nineteenth-century rural America. But in the process the notion of evangelical belief has been too often rendered static and total. The Baptist-Iconoclast conflict in Waco provides an entry point for a better understanding of the dynamic and conflicted nature of the religious context, and the influence of liberal and heterodox ideas within the communities that sustained the Populist cause.
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Dissertations / Theses on the topic "American Baptist Evangelicals"

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Siscoe, Kevin L. "Hope for renewal a study of pastors serving American Baptist evangelical churches /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Hollingsworth, David E. "POLITICAL PIETY: EVANGELICALS AND THE AMERICAN REVOLUTION IN SOUTH CAROLINA AND GEORGIA." Lexington, Ky. : [University of Kentucky Libraries], 2009. http://hdl.handle.net/10225/1050.

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Thesis (Ph. D.)--University of Kentucky, 2009.
Title from document title page (viewed on September 16, 2009). Document formatted into pages; contains: viii, 234 p. : ill., maps. Includes abstract and vita. Includes bibliographical references (p. 220-233).
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Asp, David G. "A questionnaire regarding the adequacy of pastoral training today." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Hill, Matthew S. "God and Slavery in America: Francis Wayland and the Evangelical Conscience." unrestricted, 2008. http://etd.gsu.edu/theses/available/etd-07182008-095211/.

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Thesis (Ph. D.)--Georgia State University, 2008.
Title from file title page. Wendy Venet, committee chair; Glenn Eskew, Charles Steffen , committee members. Electronic text ( 284 p.) : digital, PDF file. Description based on contents viewed October 9, 2008. Includes bibliographical references (p. 269-284).
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Ong, Wes. "Parallel, separate, or multilingual congregations? a study of four, large North American Chinese churches in search of a ministry paradigm for Sacramento Chinese Baptist Church /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Newby, Alison Michelle. "'Women's sphere' and religious activity in America, 1800-1860 : dynamic negotiation of reality and meaning in a time of cultural distortion." Thesis, University of Manchester, 1992. http://www.manchester.ac.uk/escholar/uk-ac-man-scw:230201.

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The thesis uses the case study of the experience of middle-class northern white women in America during the period 1800-1860 to explore several issues of wider significance. Firstly, the research focuses upon the dynamic relationships between the culturally-constructed categories of public/formal and private/informal power and participation at both the practical and symbolic levels, suggesting ways in which they intersected on the lives of women. Secondly, consideration is given to the validity of the stereotyped view that 'domestic' women were necessarily disadvantaged and dominated relative to those who aspired to public political and economic roles. Thirdly, the relationship of religious belief to these two areas is discussed, in order to discover its relevance to the way in which women both perceived themselves and were perceived by others. In seeking to explore these issues, the research has analysed the patterns of social and cultural change in the era under question, indicating how those changes influenced the perceptions and experiences of both women and men. Their reactions in terms of discourse and activity are located as strategies of negotiation in redefining both social role and participation for the sexes. The rhetoric of 'separate spheres', which was used by men and women to order their mental and physical surroundings, is reduced to its symbolic constituents in order to illustrate that the distinction between male and female arenas was more perceptual than actual. The motivating forces behind the activities and ideas of women themselves are investigated to determine the role of religion in the construction of both female self-images and wider negotiational strategies. The context of nineteenth-century social dynamics has been revealed by detailed analysis of extensive primary sources originated by both women and men for private as well as public consumption. Feminist tools of analysis which enable the conceptualisation of 'meaningful discourse' as including female contributions have further enhanced the specific focus on how women constructed their own world-views and approaches to reality. 'Traditional' approaches and tools are shown to have seriously skewed and misrepresented the reality and variety of both discourse and female experience in the era. Great efforts have been made to allow women to speak in their own words. This has produced an insight into a richness of female social participation and discourse which would otherwise be obscured. The research indicates that women were indeed actors and negotiators during the period. Those women who advocated as primary the duties of women in the domestic and social arenas were by no means setting narrow limitations on female participation in both society and discourse. The religious impulses and eschatological frameworks derived by women (varied as they were) served to order and renegotiate reality and meaning, whilst they produced female roles and influence of great significance. Women were not passive victims of male oppression. Religion can thus be perceived as a positive force which women were able to approach both for its own sake, and for their own particular ends.
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Neff, Richard Alexander. "Evangéliques en réseau : trajectoires identitaires entre la France et les Etats-Unis." Thesis, Strasbourg, 2013. http://www.theses.fr/2013STRAK001.

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L’essor du protestantisme évangélique en France est un laboratoire d’analyse des effets de la mondialisation sur les identités religieuses. Alors que leurs origines remontent souvent à la Réforme protestante en Europe elle-même, les évangéliques français font partie aujourd’hui d’un mouvement à dimensions mondiales où les Américains jouent un rôle de premier rang. Quelle influence ces derniers exercent-ils réellement en France? Pour les évangéliques français, quels sont les enjeux de l’association avec leurs coreligionnaires aux États-Unis? Nous cherchons à fournir des réponses en nous appuyant sur une étude de terrain des églises évangéliques dans l’est de la France. Il en ressort que les États-Unis exercent effectivement une certaine influence, mais que celle-ci n’est ni prépondérante ni uniforme. Le plus souvent, lorsque les églises françaises établissent des liens avec des Américains, elles le font en fonction de leurs propres besoins dans le champ social français. Ainsi les évangéliques français ne sont pas de simples récepteurs d’influence, mais des acteurs sociaux à part entière
The growth of evangelical Protestantism in France is a laboratory for analyzing the effects of globalization on religious identities. Even though their origins can often be traced to the Protestant Reformation in Europe itself, French evangelicals are today part of a world-wide movement where Americans play a leading role. What influence do American evangelicals really exert in France? What is at stake for French evangelicals who associate with their American coreligionists? Our study of evangelical churches in the east of France shows that the United States does indeed exert a certain influence, but it is neither preponderant nor uniform in nature. Most of the time, when French churches develop ties to Americans, they do so in function of their own needs within the French social field. French evangelicals are thus more than just receptors of influence, but social actors in the fullest sense
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"An Alternative Politics: Texas Baptist Leaders and the Rise of the Christian Right, 1960-1985." Thesis, 2012. http://hdl.handle.net/1911/70237.

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This dissertation examines one of the most counter-intuitive southern responses to the rise of the Christian Right. Texas Baptists made up the largest state association of Southern Baptists in the country. They were theologically conservative, uniformly uncomfortable with abortion, and strident in their condemnation of homosexuality. Yet they not only rejected an alliance with the Christian Right and the Republican Party, but they did so emphatically. They ultimately offered a more robust critique of the Christian Right than even many of their secular counterparts. While their activities might seem surprising to contemporary readers, they were part of a long and proud Baptist tradition of supporting the separation of church and state. On issues like organized school prayer, government regulation of abortion, and private school vouchers, they were disturbed by the blurring of lines between church and state that characterized the Christian Right as it emerged in the 1970s and 1980s. Texas Baptists were also uncomfortable with the backlash against integration and sought to promote racial justice in any way they could. While many southerners adopted a politics of cultural resentment, Texas Baptists often worked for racial justice and promoted interracial cooperation. They also fought the move towards economic conservatism in the South. From their campaigns to raise the welfare cap in Texas to their promotion of Lyndon Johnson's Community Action Programs, Texas Baptists defended government activism to alleviate poverty. They embodied a very different economic ideology than that of the ultraconservative southerners who have dominated the scholarship of southern politics after 1960. On all of these issues, the experience of Texas Baptists challenges prevailing ideas about southern political change. Their story is one that undermines the notion of a unified evangelical reaction to the racial, economic, and political changes that swept the South (and the nation) after 1960. It should give pause to those who have assumed that the alliance between Southern Baptists and the Christian Right was inevitable or unavoidable and force us to reconsider the complexity of southern evangelicalism.
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Jones, Monik C. "A study of transmission of pedagogical influences between two liturgical dance instructors in African American Baptist churches." 2005. http://www.oregonpdf.org.

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Thesis (M.F.A.)--University of California, Irvine, 2005.
Includes bibliographical references (leaves 88-89). Also available online (PDF file) by a subscription to the set or by purchasing the individual file.
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Menikoff, Aaron. "Piety and politics: Baptist social reform in America, 1770--1860." Thesis, 2008. http://hdl.handle.net/10392/482.

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This dissertation examines the relationship between Baptists and social reform from 1770 through 1860. Chapter one examines two explanations to the social movements of this period. Attention is given to the tension between personal piety and social activism inherent in Baptist life. Chapter two explores the most controversial social issue of the nineteenth century: slavery. By weighing in on the colonization scheme, religious instruction, and abolition. Chapter three examines one of the most significant but least known debates of the antebellum period: the effort to end Sabbath mail delivery. Baptists pressed for a legislative end to a social problem. Not all Baptists shared the conviction that Congress should interfere. The subject of chapter four is the evangelical crusade against poverty. Baptists spiritualized the effort. Fighting poverty meant encouraging conversion and promoting virtue. Chapter five presents the temperance crusade as a spiritual and political mission. Temperance tested Baptist convictions more than any other philanthropic movement. The tension between the sacred and the secular came to the fore as Baptists disagreed over the role of benevolent societies. Chapter six examines the role of piety in Baptist life. It argues that far from forcing Baptists to withdraw from society and culture, their view of personal piety drove them into society. It was forged by their understanding of and desire for religious liberty. From very early on, they came to believe that society's best hope was a Christian and a church committed to the gospel. Even when Baptists articulated the spiritual nature of the church, they did so with the understanding that a spiritual church is a blessing to society. Chapter seven considers the impetus for direct political engagement discussed by Baptists. Always rejecting party politics, Baptists knew they had a responsibility to engage the public sphere. Pastors looked for "the medium path" that embraced every topic worthy of sermonizing without degrading their ministry. Chapter eight summarizes the argument. Baptists were social reformers.
This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from http://disexpress.umi.com/dxweb or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.
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Books on the topic "American Baptist Evangelicals"

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Welch, Gina. In the land of believers: A journey to the heart of evangelical America. New York: Metropolitan Books, 2009.

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Citizens of a Christian nation: Evangelical missions and the problem of race in the nineteenth century. Philadelphia: University of Pennsylvania Press, 2010.

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Chang, Derek. Citizens of a Christian nation: Evangelical missions and the problem of race in the nineteenth century. Philadelphia: University of Pennsylvania Press, 2010.

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Chang, Derek. Citizens of a Christian nation: Evangelical missions and the problem of race in the nineteenth century. Philadelphia: University of Pennsylvania Press, 2010.

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Chang, Derek. Citizens of a Christian nation: Evangelical missions and the problem of race in the nineteenth century. Philadelphia: University of Pennsylvania Press, 2010.

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Living the promises of baptism: 101 ideas for parents. Minneapolis, MN: Augsburg Fortress, 2010.

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Wotawa, Shirley. Index to St. Peter's Evangelical Church records: Baptisms, 1843-1993. [Ferguson, Mo.?]: S. Wotawa & D. Seiler, 2005.

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Feeling the spirit: Faith and hope in an evangelical Black storefront church. Columbia, S.C: University of South Carolina Press, 1995.

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Disorderly women: Sexual politics & Evangelicalism in revolutionary New England. Ithaca, N.Y: Cornell University Press, 1994.

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Greenberg, Helen Hill. Church records of Berlin, Somerset County, Pennsylvania: Church book of congregations of both Evangelical Lutheran and Evangelical Reformed (Brothers Valley Township) : births, deaths, baptisms, marriages, and burials, approximate period covers 1788-1856. Apollo, PA: Closson Press, 1989.

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Book chapters on the topic "American Baptist Evangelicals"

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Bean, Lydia. "Comparing Evangelicals in the United States and Canada." In The Politics of Evangelical Identity. Princeton University Press, 2014. http://dx.doi.org/10.23943/princeton/9780691161303.003.0002.

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This chapter introduces two Baptist churches and two Pentecostal churches, matched on either side of the U.S.–Canada border. It conducts participant observation in two evangelical churches located in Buffalo, New York—one Baptist and one Pentecostal. Since 2004, it has become increasingly obvious to American observers that the Christian Right is in a struggle with alternative evangelical voices. As a loose coalition, conservative Protestants have never had a centralized religious authority who could speak for the religious tradition, as the U.S. Conference of Catholic Bishops speaks for Catholics. Christian Right leaders like Charles McVety represent themselves as the political arm of evangelicalism, characterizing this group's values and policy priorities in the public sphere.
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Bean, Lydia. "Two Canadian Churches: Civil Religion in Exile." In The Politics of Evangelical Identity. Princeton University Press, 2014. http://dx.doi.org/10.23943/princeton/9780691161303.003.0005.

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This chapter compares two American churches—Northtown Baptist and Lifeway Assembly of God—with two similar congregations just across the border in Canada: Highpoint Baptist and Grace Assembly of God. Both Canadian churches constructed their subcultural identity in ways that sounded similar to the two American churches. Like their American counterparts, Canadian evangelicals identified themselves as defenders of their nation's embattled Christian heritage and emphasized shared moral stances on abortion and sexuality. However, Canadian evangelicals used Christian nationalism in more broadly civic and nonpartisan ways: to draw strong subcultural boundaries, but also to express solidarity with Canadians across cultural, religious, and partisan divides. Because Canadian evangelicals drew on different narratives of Christian nationalism, they also talked differently about poverty and the welfare state in church contexts.
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Wegmann, Andrew N. "“He Be God Who Made Dis Man”." In New Directions in the Study of African American Recolonization. University Press of Florida, 2017. http://dx.doi.org/10.5744/florida/9780813054247.003.0004.

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Wegman maintains that spreading Christianity and overseeing the conversion of Africans played a significant role in motivating black Americans like Lott Cary to emigrate to Africa. This chapter focuses on African American theologists and leaders who went to Liberia with missionary goals in mind. These black evangelicals immediately formed churches such as Providence Baptist Church and worked tirelessly to spread the gospel to Africans.
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Smith, Eric C. "“All the Baptists on the Continent”." In Oliver Hart and the Rise of Baptist America, 299–316. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197506325.003.0014.

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Oliver Hart longed to see one more revival in his final years, but he died in 1795, just before the Second Great Awakening. The Baptist movement in America had been dramatically transformed during his lifetime, both in numbers and in cultural respectability. Twenty years after Hart’s death, “all the Baptists on the continent” would unite to support the foreign missionaries Ann and Adoniram Judson, thus birthing the first nationwide Baptist denomination and fulfilling a long-held desire of Hart’s. Fittingly, it was Hart’s successor at Charleston, Richard Furman, who would serve as the new denomination’s first president. Furman would also build on Hart’s lifework by overseeing the expansion of Baptist institutional life in the South during the first quarter of the nineteenth century. Ultimately Hart’s dream of a united Baptist America was shattered over the issue of slavery, with the South’s Baptists clinging to his earlier position on slavery, and Northern Baptists following his later position. This chapter closes with a reflection on Hart’s enduring legacy as an early American Baptist and evangelical leader.
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Leonard, Bill J. "Southern Baptists and Evangelical Dissent." In The Oxford History of Protestant Dissenting Traditions, Volume IV, 194–215. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199684045.003.0010.

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This chapter surveys the history of the Southern Baptist Convention (SBC) from its origins out of the slavery controversy in 1845, through various approaches to social and religious dissent that evolved within varying subgroups of America’s largest Protestant denomination. Particular attention is given to the nature of Southern Baptists’ understanding of evangelicalism, their own denominational approaches to and differences about that that subject, and the varying relationships that the SBC has developed or avoided with other Evangelicals in the US.
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Smith, Eric C. "“The power of religion greatly displayed”." In Oliver Hart and the Rise of Baptist America, 33–54. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197506325.003.0003.

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Oliver Hart experienced evangelical conversion at the peak of a dynamic series of revivals known as the Great Awakening. His childhood pastor, Jenkin Jones, publicly supported the evangelist George Whitefield and did all that he could to promote revivalism in Hart’s Particular Baptist congregation. Along with Hart’s personal story, this chapter recounts the Baptist reception of the Great Awakening throughout colonial America, including in New England and in the South. It corrects the common misperception that most Particular Baptists stood aloof from the Great Awakening, and introduces the emergence of the Separate Baptist movement.
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Smith, Eric C. "“Bringing many souls home to Jesus Christ”." In Oliver Hart and the Rise of Baptist America, 80–104. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197506325.003.0005.

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As the pastor of the Charleston Baptist Church, Oliver Hart established a pattern of moderate revivalist ministry. His weekly routine of public and private ministry of the Word mirrored that of most ministers in the broadly Reformed tradition. Hart invested a significant portion of each week to preparing and delivering sermons, which he developed according to the classic Puritan method. Outside his own congregation, he partnered with evangelical leaders from a variety of other denominations, including the Anglican evangelist George Whitefield, to spread the revivalism of the Great Awakening. Hart gained a wide acceptance among the residents of Charleston in part because of the respectable social persona he developed, in contrast to the erratic behavior of the Separate Baptists and other radical revivalists. Most significant, Hart adopted the classic moderate evangelical approach to slavery while in Charleston, ministering earnestly to enslaved Africans even as he owned slaves himself. Hart’s respectable, moderate revivalism set the tone for the next century and a half for white Baptists in Charleston and the broader South.
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Bean, Lydia. "Two American Churches: Partisanship without Politics." In The Politics of Evangelical Identity. Princeton University Press, 2014. http://dx.doi.org/10.23943/princeton/9780691161303.003.0004.

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This chapter illustrates how “political” talk was considered unspiritual and inappropriate in the American congregations of Northtown Baptist and Lifeway Assembly of God. But even though both churches avoided politics, they enforced an informal understanding that good Christians voted Republican. The chapter describes how religion and partisanship became fused, as members mapped their subcultural identity and drew on narratives of religious nationalism. Political influence did not work through explicit persuasion or deliberation, but rather through implicit cues about what political affiliations were for “people like us.” These political cues were so powerful precisely because they were distanced from the dirty business of politics; instead, they were woven into the fabric of everyday religious life.
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Smith, Eric C. "Introduction." In Oliver Hart and the Rise of Baptist America, 1–10. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197506325.003.0001.

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Oliver Hart (1723–1795) was one of the most important evangelical leaders of the pre-Revolutionary South. Practicing a singular and understated style of leadership, Hart is also a central figure in the story of eighteenth-century Baptist development in America from small, scattered sect to a large and unified denomination. This book explores Hart’s life as a window into that broader story, as his life spanned the critical years of Baptist progress, and was connected to almost all the major figures and events of the period.
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Smith, John Howard. "“Lightnings and Thunderings, and Voices”." In A Dream of the Judgment Day, 146–78. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197533741.003.0006.

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The egalitarian energy of the American Revolution powered a wave of popular anti-authoritarianism reacting against Federalist influence in the Washington and Adams administrations. Egalitarian evangelicalism constituted a rebuttal to Enlightenment republicanism. The same process transformed American Christianity into a populist, radically egalitarian and anticlerical religion. Dramatically increased numbers of Baptists and Methodists gave these denominations legitimacy, and many new sects appeared throughout the post-revolutionary period. Against the vocal concerns of established clergymen, evangelical itinerants urged people to read the Scriptures for themselves and come to their own conclusions of what it means to be a Christian, and that no formal education was necessary to understand divine truth. Taking Christ as their example, men and especially women from old and new denominations let their individualistic readings of the Bible, visions, and dreams guide them toward Truth, and convinced many that the Second Coming was near at hand.
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