Relevant bibliographies by topics / Baptism. Reformed Church

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

Academic literature on the topic 'Baptism. Reformed Church'

Author: Grafiati
Published: 4 June 2021
Last updated: 16 February 2022

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Journal articles on the topic "Baptism. Reformed Church"

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Wood, John Halsey. "Church, Sacrament, and Society: Abraham Kuyper's Early Baptismal Theology, 1859-1874." Journal of Reformed Theology 2, no. 3 (2008): 275–96. http://dx.doi.org/10.1163/156973108x333768.

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AbstractThis article considers the development of Abraham Kuyper's theology of baptism during his early life, from 1859 as a theology student at Leiden University through 1874, the conclusion of his pastoral career in the Netherlands Reformed Church. After initially rejecting the institutional church, Kuyper began to develop a theology for a free church in order to bring Calvinism into rapport with modern times. This paper argues that Kuyper's theology of baptism developed as part of this vision of a modern Calvinist church, one that was both a voluntary institution and an objective, divinely sanctioned institution. The fluctuations of Kuyper's early baptismal theology reflect the tensions of this proposal for a modern church, but by the end or his pastoral career Kuyper had settled on the primacy of the institutional church in baptism.
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Durber, Susan. "Baptism, Unity and the United Reformed Church." Ecumenical Review 62, no. 1 (March 2010): 4–13. http://dx.doi.org/10.1111/j.1758-6623.2009.00041.x.

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Deniati, Deniati, and Yesaya Adhi Widjaya. "Baptisan Anak Dalam Pengakuan Iman Westminster dan Katekismus Heilderberg." Journal KERUSSO 5, no. 1 (March 16, 2020): 1–11. http://dx.doi.org/10.33856/kerusso.v5i1.120.

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Baptism is one of the sacraments recognized by the church and is believed to be a seal for believers, and a sign of Christ's ownership. However, if you look at the practice in the church, many questions will arise, both regarding the instruments used in baptizing and the subjects to be baptized (children or adults). This is due to a lack of understanding of baptism as well as differences in interpretation of the Bible and the confession of faith used in the church. This difference results in the emergence of conflicts between churches and the courage of certain sects, thus making statements that the other sects are wrong or right. Despite believing or using the same Bible and creed, each church has a different understanding and way of implementing baptism in the church. Therefore, the church needs to be sensitive to this. The Church of God needs to have the same unity or standard of truth, so that in carrying out church discipline, it remains in accordance with the truth of God's Word, the Bible. Seeing the gaps or facts that occur in the church of God, the purpose of writing this paper is to show the views of two faith confessions recognized by the Reformed church regarding child baptism and show how the practice of baptism should be practiced in the church community of God.
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Keane, Drew Nathaniel. "A Reconsideration of the Continued Practice of Confirmation in the Episcopal Church." Anglican Theological Review 100, no. 2 (March 2018): 245–66. http://dx.doi.org/10.1177/000332861810000202.

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Many Episcopal liturgists argue for the elimination of confirmation. This essay explores the reformed rite of confirmation, the doctrine of the Book of Common Prayer (1979), and considers objections to the rite involving its relationship to the sacraments of baptism and communion. I argue that it is a nuanced application of the New Testament's teaching on baptism to a context in which infant baptism is normative. The supposed redundancy and theological untidiness of confirmation prove, in fact, to be its strength.
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Faber, Ryan L. "Infant Baptism: God’s Promise or Ours?" Studia Liturgica 51, no. 1 (March 2021): 31–45. http://dx.doi.org/10.1177/0039320720981068.

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This article examines the baptism liturgies of the Christian Reformed Church in North America (CRC). It argues that parental promises eclipse the promise of God in the practice of baptism in the CRC. A discernible shift from an emphasis on God’s promise in the CRC’s oldest liturgy to an increasing emphasis on parental promises in the new liturgies adopted by Synods 1976 and 1994 is observed. Ambiguity about the meaning of baptism is evident in the CRC’s newest baptism liturgies, adopted by Synods 2013 and 2016. This article concludes that the denomination should adopt a new baptism liturgy in which parental promises are made only after the administration of their child’s baptism.
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Menzies, Robert P. "Luke's Understanding of Baptism in the Holy Spirit: A Pentecostal Dialogues with the Reformed Tradition." Journal of Pentecostal Theology 16, no. 2 (2008): 86–101. http://dx.doi.org/10.1163/174552508x294215.

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AbstractIn this article, Menzies notes that Reformed theologians have tended to read Luke's writings in the light of Paul's epistles. As a result, their theological reflection on the Spirit has centered more on his work in the Word and sacraments, the 'inner witness' of the Spirit, and less on his mission to the world. Additionally, this methodology has encouraged Reformed scholars to associate the Pentecostal gift (i.e. Spirit baptism) with conversion and regeneration. However, through an examination of key passages in Luke-Acts, Menzies argues that Luke has a unique contribution to make to a holistic biblical theology of the Spirit. Luke's understanding of baptism in the Holy Spirit is different from that of Paul. It is missiological rather than soteriological in nature. The Spirit of Pentecost is, in reality, the Spirit for others - the Spirit that compels and empowers the church to bring the 'good news' of Jesus to a lost and dying world. It is this Lukan, missiological perspective that shapes a Pentecostal understanding of baptism in the Holy Spirit. Menzies concludes that the clarity and vigor of Luke's message is lost when his narrative is read through Pauline lenses. Luke has a distinctive voice and it is a voice the church needs to hear.
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Spinks, Bryan D. "A Seventeenth-Century Reformed Liturgy of Penance and Reconciliation." Scottish Journal of Theology 42, no. 2 (May 1989): 183–97. http://dx.doi.org/10.1017/s003693060005643x.

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In the Babylonian Captivity, 1520, Luther launched an attack on the number of ordinances which the medieval Western Church labelled ‘sacraments’. According to Luther, only three were worthy of the title sacrament: baptism, the bread, and penance. Although critical of the prevailing penitential system, Luther not only defended the sacramental status of penance, but also the practice of auricular confession:As to the current practice of private confession, I am heartily in favor of it, even though it cannot be proved from the Scriptures. It is useful, even necessary, and I would not have it abolished.
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Breytenbach, Cilliers. "Die Identität eines Christenmenschen – Im Anschluß an Paulus." Zeitschrift für Evangelische Ethik 33, no. 1 (February 1, 1989): 263–77. http://dx.doi.org/10.14315/zee-1989-0139.

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Abstract In this Germantranslation of an essay published 1988 in Afrikaans, the South African author criticizes the views ofthe influential Dutch Reformed New Testament scholar, E. P. Groenewald. In 1947 Groenewald published an essay on the nature ofthe Early Church and Pauline theology, in an effort to justify apartheid ideologically. The views expressed in that essay are still alive among concervatives in the DRC. From the perspective of Pauline soteriology, so Breytenbach argues, Apartheid is principally incompatible with Christian baptism.
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Kennedy, David J. "A Kind of Liturgical ARCIC? The Ecumenical Potential of the four Eucharistic Prayers of Rite A in The Alternative Service Book 1980." Scottish Journal of Theology 44, no. 1 (February 1991): 57–72. http://dx.doi.org/10.1017/s0036930600025230.

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This essay originated as a contribution to the joint course on eucharistic theology and practice for St Mary's Seminary, Oscott, and The Queen's College in Birmingham. Its purpose was to highlight, in a context in which Roman Catholic, Methodist, United Reformed, and Church of England ordinands were considering divergent approaches to the eucharist, that many of the questions were faced by the Church of England internally because of its doctrinal breadth. The Eucharistic Prayers of The Alternative Service Book 1980, therefore, can almost be regarded as ‘agreed statements’, but in the setting of worship and as a means of worship, and so are worthy to be set alongside purely theological statements such as the Final Report of ARCIC 1 or the WCC document Baptism, Eucharist and Ministry as a liturgical contribution to the continuing ecumenical debate.
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Brock, Peter. "Dilemmas of a Socinian Pacifist in Seventeenth-Century Poland." Church History 63, no. 2 (June 1994): 190–200. http://dx.doi.org/10.2307/3168587.

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The antitrinitarian Polish Brethren, from the inception of their denomination as a breakaway from the Calvinist Reformed Church in 1565, had earnestly debated the issue of whether a “true Christian” might collaborate in the workof the sword-bearing magistracy, take part in war, or kill a fellow human being in self-defense. Whereas the brotherhood in the militarily exposed Grand Duchy of Lithuania, with a few exceptions, gave a positive answer, the congregational leaders in the more secure kingdom of Poland for the most part said no. To do any of these things, the latterargued, entailed disobedience to Jesus’ commandments as expressed in the Sermon on the Mount and elsewhere in the New Testament. For Christ replaced the laws of the Old Testament, which had allowed the ancient Israelites to wage just wars and wield the sword for good cause, with a gospel of love and defenselessness. This doctrine of nonresistance the pacifist Brethren, of course, had taken over from the Anabaptists of central Europe, whose insistence on adult baptism they also adopted.
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Dissertations / Theses on the topic "Baptism. Reformed Church"

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Van, Heukelom Raymond R. "The meaning of baptism in Reformed theology." Portland, Or. : Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Van, Marion Jack. "The significance of baptism : as taught specifically in the Providence Christian Reformed Church and generally in the Christian Reformed Church in North America /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Van, Marion Jack. "The significance of baptism as taught specifically in the Providence Christian Reformed Church and generally in the Christian Reformed Church in North America." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Rasor, Peter Jay. "A critical analysis of covenantal infant baptism." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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LeSieur, Simon P. "Still burning : exploring the intersection of pentecostal and reformed understandings of baptism in the Holy Spirit." Thesis, Stellenbosch : Stellenbosch University, 2006. http://hdl.handle.net/10019.1/17452.

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Assignment (M. Div.)--University of Stellenbosch, 2006.
ENGLISH ABSTRACT: I argue within the following pages for a synthesis of the contemporary Charismatic and Reformed positions on baptism in the Holy Spirit. I begin by surveying the Pre-Pentecost expectations of the Spirit’s outpouring and then unfold both the Charismatic and the Reformed views concerning Spirit baptism. In a final chapter, I propose a combined approach to Spirit baptism – spectacular everydayness - that takes seriously the Charismatic emphasis on the Spirit’s role of power as well as the centrality of community that forms the backbone of Reformed pneumatology.
AFRIKAANSE OPSOMMING: In die volgende dokument argumenteer ek vir ‘n sintese van die kontemporêre Charismatiese en Gereformeerde standpunte oor die doop met die Heilige Gees. Ek begin deur die voor-Pinkster verwagtinge van die uitstorting van die Gees te ondersoek, en daarna fokus ek op sowel die Charismatiese en die Gereformeerde beskouings van doop met die Gees. In ‘n finale hoofstuk stel ek ‘n gekombineerde benadering tot doop in die Gees voor – spectacular everydayness – wat die Charismatiese klem op die Gees se rol van krag, sowel as die sentraliteit van gemeenskap wat die ruggraat van Gereformeerde pneumatologie vorm, ernstig opneem.
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McDonald, Karl Edward. "From isolation to the community of disciples, toward a fully Reformed understanding and practice of infant baptism for Ken Mawr United Presbyterian Church." Chicago, Ill. : McCormick Theological Seminary, 2002. http://www.tren.com.

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Arnold, Jonathan W. "The reformed theology of Benjamin Keach (1640-1704)." Thesis, University of Oxford, 2010. http://ora.ox.ac.uk/objects/uuid:3365fbf1-7c93-42de-a916-a22637a1a592.

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Benjamin Keach, the most prolific Particular Baptist theologian of the seventeenth century, described himself as a defender of ‘Reformed Orthodoxy’. Despite this self-identification, modern scholarship has largely relegated Keach to a self-educated dissenting pastor whose major achievement could be found in his controversial support of hymn singing. Two recent dissertations have attempted to revise this view of Keach, but no scholarly work has yet attempted to wrestle holistically with Keach’s view of himself as a Reformed theologian. This work fills that void by reviewing Keach’s own understanding of the term ‘Reformed Orthodoxy’, reconstructing Keach’s connections both in the personal contacts available in dissenting London and Buckinghamshire and in the books at his disposal, examining the major aspects of his theology, and placing that theology within the spectrum of Reformed Orthodoxy. From the time of his entry onto the public theological stage, Keach quickly became identified with those with whom he networked intellectually. From his branding as a Fifth Monarchist to his identification first as a General Baptist and later as the most prominent Particular Baptist, those connections proved to be the most idiosyncratic characteristic of Keach’s theological pilgrimage. Those connections crossed the conventional lines of systematic theology and boundaries of religious sects, resulting in Keach’s theology crossing those same lines yet remaining Reformed in its major assertions. Following the organizational structure of Keach’s catechisms and confessions, this work proceeds by expounding and interrogating Keach’s major theological positions—his understanding of the Trinity including this doctrine’s foundational role in ecclesiology, the significance of the covenants, justification, and eschatology. Throughout this exposition, Keach’s theological lenses, shaped by his contacts and his independent, creative thought, become clear. Ultimately, Keach proves himself to be a capable Reformed theologian, able and willing to dialogue with the most influential theologians, yet consistently forging his own ground within Reformed Orthodoxy as a whole and more specifically Particular Baptist theology.
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Poh, Boon-Sing. "A historical study and evaluation of the form of church government practised by the Particular Baptists in the 17th and 18th centuries / Boon-Sing Poh." Thesis, North-West University, 2012. http://hdl.handle.net/10394/8485.

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This thesis is a historical study and evaluation of the form of church government practised by the Particular Baptists of the 17th and 18th centuries, from the years 1650 to 1750. This study is based on confessional statements, the ecclesiological literature, and the extant church books of the Particular Baptists. It is shown that the Particular Baptists practised a definitive form of church government known traditionally as Independency, similar to that expounded by John Owen, minus infant baptism. Under the principle of the autonomy of the church the Particular Baptists practised believer’s baptism, an explicit church membership, and upheld covenant theology. Under the principle of the headship of Christ, they practised the separation of church and state, upheld the divine right of the magistrate, and also believed in the liberty of conscience. Under the principle of rule by elders the majority of the Particular Baptists practised a plurality of elders in which there was a distinction made between the roles of the pastor or minister and the ruling elders, although they occupy the same basic office of rule. However, deviation from a plural eldership took place, leading to the singlepastor- and-multiple-deacons situation, accompanied by the disappearance of ruling elders and the practice of congregational democracy in governance. This arrangement is characteristic of modern Congregationalism. Under the principle of the communion of churches the regional associations of churches accomplished much good, while a number of issues remained unresolved, including open and closed communion, congregational hymn singing, and the training of ministers. In the final chapter, the study attempts to resolve some ecclesiological issues controverted among Reformed Baptists today by applying the lessons learned from the Particular Baptists. To the Particular Baptists, Independency was the jus divinum (divinely ordained) form of church government used by God as the vehicle to carry out the Great Commission with a view to establishing biblically ordered churches, which upheld the 1689 Baptist Confession of Faith. These three components of church life − mission-mindedness, biblical church order, and the 1689 Confession of Faith − arose from the thorough biblicism of the Particular Baptists.
Thesis (Ph.D. (Church and Dogma History))--North-West University, Potchefstroom Campus, 2012
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Voogt, Ryan J. "MAKING RELIGION ACCEPTABLE IN COMMUNIST ROMANIA AND THE SOVIET UNION, 1943-1989." UKnowledge, 2017. http://uknowledge.uky.edu/history_etds/46.

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This dissertation focuses on religious gatherings in communist Romania and the Soviet Union, 1943-1989. Church was one of the few opportunities for voluntary associational life and is invaluable for the study of power, ideology, and belonging in an everyday social setting. This project is based on archival documents and memoirs, uncovering how state officials and religious representatives struggled to establish religious practice that would be acceptable to all. Although ideologically atheist, state officials regarded some religious gatherings as acceptable and others unacceptable, but not due to utterances of beliefs or performance of traditional sacraments, but because of social aspects: how people related to one another, what kinds of people came, the settings of the gatherings, and affective characteristics like enthusiasm, engagement, and authenticity. Even though believers participated in religious gatherings for their own reasons, state officials policed them as contests for mobilization. This project compares the cases of the Romanian Orthodox Church and Reformed Church of the Transylvanian region of Romania and the Russian Orthodox Church and the Baptist Church in the Moscow region of the Soviet Union. Based on comparisons, the role of a Church's culture in shaping church-state relations becomes clear. Officials largely considered traditional Orthodox hierarchy and rituals as religiously unproblematic, but they underestimated the power of such features of Orthodoxy to endure and mobilize successive generations. The hierarchical nature of the Orthodox Churches did not preclude spirited negotiations over acceptable Orthodox religiosity, but non-conforming or innovating priests were marginalized relatively easily. Protestant Churches have had a more entrenched custom of decentralization in governance and Scriptural interpretation, factors which presented officials with difficulty in centralizing the management of such churches and which at times led to protracted interpersonal battles and inner-church divisions. One such case sparked the Romanian Revolution in 1989. Officials in Romania and the Soviet Union handled the problem of religion very similarly in defining the acceptable limits of religious activity in practice, but virulent attacks on religion in the Soviet Union prior to WWII made for a stronger lingering religious antagonism there after the War than in Romania, where Orthodoxy was at times incorporated into the state’s nationalist discourse.
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McCall, Larry E. "The role of Christ's Covenant Church in raising up men for pastoral ministry." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Books on the topic "Baptism. Reformed Church"

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What is baptism? Orlando, Fla: Reformation Trust Pub., 2011.

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Kelly, Arthur C. M. Baptism record, 1716-1824, Reformed Church, Poughkeepsie, NY. [Rhinebeck, N.Y: A.C.M. Kelly, 1993.

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Kelly, Arthur C. M. Baptism record of Caughnawaga Reformed Church, Fonda, New York, now the Reformed Church of Fonda, 1758-1899. Rhinebeck, N.Y: A.C.M. Kelly, 1985.

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Fesko, J. V. Word, water, and spirit: A reformed perspective on Baptism. Grand Rapids, Mich: Reformation Heritage Books, 2010.

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Kelly, Arthur C. M. Baptism record of Schenectady Reformed Church: Schenectady, New York, 1694-1811. Rhinebeck, N.Y: A.C.M. Kelly, 1987.

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Kelly, Arthur C. M. Baptism record of the Tappan Reformed Church, Tappan, Rockland County, NY. Rhinebeck, NY: Kingship, 1998.

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Kelly, Arthur C. M. Baptism record of Kinderhook Reformed Church, Kinderhook, New York, 1718-1899. Rhinebeck, N.Y: A.C.M. Kelly, 1985.

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Riggs, John W. Baptism in the Reformed tradition: A historical and practical theology. Louisville, Ky: Westminster John Knox Press, 2009.

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Riggs, John W. Baptism in the Reformed tradition: A historical and practical theology. Louisville, Ky: Westminster John Knox Press, 2009.

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Riggs, John W. Baptism in the Reformed tradition: A historical and practical theology. Louisville, Ky: Westminster John Knox Press, 2002.

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Book chapters on the topic "Baptism. Reformed Church"

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Yocum, John. "Karl Barth." In Christian Theologies of the Sacraments. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724323.003.0018.

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This chapter traces the theology of the sacraments of perhaps the greatest Protestant theologian of the twentieth century, the Swiss Reformed theologian and pastor Karl Barth. Regarding Baptism and Eucharist as addressed in Barth’s magnum opus, Church Dogmatics, sacraments, along with preaching, are deemed the two primary ways the church proclaims Jesus Christ as the Word of God. Barth emphasizes sacraments as signs of the “secondary objectivity of God,” signs of receiving the self-giving God. While linking Christian baptism with the baptism of Jesus, fascinatingly, Barth eventually argues that baptism is not an actual sacrament. In fact, ultimately Barth actually denies any sacrament except Jesus Christ. Thus, when it comes to sacramental theology, Barth “acts as a healthy foil to those tempted to inflate the role of human institutions and practices.”
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Nimmo, Paul T. "Friedrich Schleiermacher." In Christian Theologies of the Sacraments. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724323.003.0017.

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This chapter recounts the theology of the sacraments of the post-Enlightenment Reformed theologian, philosopher, and pastor Friedrich Schleiermacher, who is often considered the father of modern liberal theology. He was unique in that rather than rooting his theologies of the sacraments in a “magical” or “empirical” approach, Schleiermacher advocated a “mystical” approach, grounded in “the religious affections of the Christian community” united in its redemption through Jesus Christ. Baptism and Eucharist are therefore “actions which establish and preserve communion of life with Christ in the present day.” His approach to the theology of the sacraments was quite ecumenical, for while disagreeing with Luther, Calvin, and Zwingli he accepted their views as equally valid, rather than reasons for division in the church.
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MacKay, Michael Hubbard. "Apostleship and the Authority of Change." In Prophetic Authority, 37–52. University of Illinois Press, 2020. http://dx.doi.org/10.5622/illinois/9780252043017.003.0004.

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In addition to baptism, a second foundational narrative that demonstrates Joseph Smith’s authority was the establishment of the Mormon apostleship. His translations and revelations called for major initiatives that required increasing amounts of commitment from his adherents, but with these major initiatives, the revelations also required a certain amount of malleability. Smith established certain forms of authority, such as priesthood and sacraments, through his revelations and then molded and reformed them through additional revelations to meet the evolving needs of his church. In doing this, Smith demonstrated his ability to control the narrative and shape his authority. As his theology developed and his lay ministry expanded, his prophetic leadership adapted. It was the malleability of his leadership that enabled the relationship between hierarchy and democracy to adjust and find stasis on the waves of change. To demonstrate this point, this chapter explores one of Smith’s most radical concepts of authority—namely, apostleship—in its nearly superfluous beginnings and its ultimate importance within Mormonism.
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Bebbington, David. "Dissenting Theology from the 1720s to the 1840s." In The History of Scottish Theology, Volume II, 127–40. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759348.003.0010.

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Scottish Dissent included the Reformed Presbyterians, who upheld the covenants, the Secession, both Burghers and Antiburghers, who also looked back to the seventeenth century, and the Relief Church, which was forward-looking. The Secession branches split around 1800 over New Light, the majority effectively adopting religious toleration. John Dick and John Brown were distinguished Secession theologians. Non-Presbyterian Dissenters included the Glasites, with their Sandemanian view of faith, the Old Scots Independents, the Bereans and the Scotch Baptists, all principled Independents. The Haldane brothers launched a new evangelistic movement that led to the creation of many Independent and Baptist churches, and their associate Greville Ewing forged a Congregational Union. A number of other groups added to the diversity of Scottish Dissent. Drawing on the Westminster Confession, the various bodies were influenced by the Enlightenment and by the Evangelical Revival.
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Prudlo, Donald S. "The Catholic Reform." In Christian Theologies of the Sacraments. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724323.003.0014.

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This chapter describes the theologies of the sacraments as expressed in the Council of Trent (1546–63) and the subsequent “Catholic Reform.” Sacraments were reaffirmed as “channels of grace” available to believers through the medium of material things like bread, wine, and oil. Moreover, the validity of the seven sacraments—Baptism, Eucharist, Confirmation, Marriage, Ordination, Confession (Penance), and Extreme Unction—as instituted by Christ himself was also reaffirmed. While only Baptism and Eucharist are explicitly instituted by Christ in Scripture, church history and leadership (primarily bishops) were cited as advocating that the other five sacraments were ultimately also instituted by Christ. The Mass as a real sacrifice of Christ was also reaffirmed. The author also addresses how the sacramental theology that emerged from the Council of Trent impacted subsequent Catholic architecture, music, and devotional life.
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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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Abraham, William J. "3. The people called Methodists." In Methodism: A Very Short Introduction, 28–40. Oxford University Press, 2019. http://dx.doi.org/10.1093/actrade/9780198802310.003.0003.

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The initial agenda of Methodism as a renewal movement in the Church of England was ‘to reform England, especially the church, and to spread scriptural holiness throughout the land’. Like most renewal movements in the history of Christianity, it did not succeed. Instead it morphed into a network of Methodist denominations across the world. ‘The people called Methodists’ outlines John Wesley’s new version of Christianity and its separation from the mother church. It describes the search for succession, the process of ordination, and the core elements of Methodism. Methodists insist on the sacraments of baptism and Eucharist, and on orderly ordination for their clergy. But beyond that there is flexibility, innovation, and adaptability.
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Billingsley, Andrew. "First African Baptist Church, Richmond: Seedbed of Social Reform." In Mighty Like a River, 62–84. Oxford University Press, 2003. http://dx.doi.org/10.1093/acprof:oso/9780195161793.003.0007.

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9

Athyal, Jesudas. "Theology." In Christianity in South and Central Asia, 327–38. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0029.

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The arrival in South Asia of the Western missionaries marked a turning point in the Babylonian connection of the church. While Christians in South India initially welcomed the missionaries, their reforms turned traditional Christians against the missionaries. Dalit theology emerged, rejecting the notion that a caste-ridden society and Christianity are compatible. The retreat of communism led to the rise of secularism and religious fundamentalism, while in South Asia, this tension led to renewal of religion. ‘Little Traditions’ are the narratives subsumed by mainline religions; they play a role in interreligious encounters. Pentecostalism in India at the beginning of the twentieth century appealed to Dalits as an alternative to the traditional churches. In South Asia, Western ethnocentrism often identified Christianity almost exclusively with European culture. Religiosity and poverty are two realities in Asia and theologising in the region needs to take seriously the struggles for full humanity; double-baptism refers to Christian collaboration with believers of other religions and secular ideologies while engaging with Asian poverty. The role of theology in repressive contexts is to urge the people of God to keep in dialectical tension the vision of the Kingdom of God and the struggles for freedom, justice and equality.
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10

Burnett, Amy Nelson. "The Early Debate in Switzerland." In Debating the Sacraments, 98–118. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190921187.003.0005.

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In the spring and summer of 1525, Ulrich Zwingli published three works that rejected Christ’s corporeal presence, although Zwingli distanced himself from Karlstadt. Even more important was Johannes Oecolampadius’s treatise arguing that the church fathers had not taught Christ’s bodily presence. These Latin pamphlets generated a lively underground debate in letters and private conversations among reformers throughout southern Germany and Switzerland, and Erasmus did his best to distance himself from the position of his former associates. Zwingli’s pamphlets were translated into German and so contributed further to the vernacular discussion initiated by Karlstadt. Zwingli developed his understanding of the sacraments in attacks on Anabaptists who shared his understanding of the Lord’s Supper but rejected infant baptism. At the end of 1525, there was no clear distinction between the positions of Karlstadt and Zwingli, and the Wittenbergers considered Oecolampadius to be their most dangerous opponent
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