Relevant bibliographies by topics / Baptist confessions

Contents

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

Academic literature on the topic 'Baptist confessions'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Baptist confessions"

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Wenkel, David H. "The Doctrine of the Extent of the Atonement among the Early English Particular Baptists." Harvard Theological Review 112, no. 3 (July 2019): 358–75. http://dx.doi.org/10.1017/s0017816019000166.

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AbstractThis essay challenges the view that the early English Baptists who are often labeled as “Particular Baptists” always held a doctrine of strict particularism or particular redemption. It does so on the basis of the two London Baptist Confessions of 1644 and 1646. The main argument asserted here is that the two earliest confessions of the English Particular Baptists supported a variety of positions on the doctrine of the atonement because they focus on the subjective application of Christ’s work rather than his objective accomplishment. The first two editions of the earliest London Baptist confession represent a unique voice that reflects an attempt to include a range of Calvinistic views on the atonement. Such careful ambiguity reflects the pattern of Reformed confessionalism in the seventeenth century. This paper then goes on to argue that some individuals did indeed hold to “strict particularism”—which is compatible with, but not required by, the first two confessions.
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Estep, W. R. "Baptists and Authority: The Bible, Confessions, and Conscience in the Development of Baptist Identity." Review & Expositor 84, no. 4 (December 1987): 599–615. http://dx.doi.org/10.1177/003463738708400403.

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Fiddes, Paul S. "Baptists and 1662: the Effect of the Act of Uniformity on Baptists and its Ecumenical Significance for Baptists today." Ecclesiology 9, no. 2 (2013): 183–204. http://dx.doi.org/10.1163/17455316-00902004.

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The Act of Uniformity of 1662 had a much greater impact on the lives of Baptists in England and Wales than is indicated by the number of about 22 ejected from livings, since the Act was the symbolic focus of an attempt to impose religious uniformity more widely in society than merely in the practice of the clergy of the state church. Even before the Conventicle Act of 1664 (replaced by the second Conventicle Act of 1670), the 1662 Act encouraged revival and application of the Elizabethan Act of Uniformity of 1559, reinforced by the Religion Act of 1592, resulting in fines, imprisonment, threat of transportation and deaths in the unhealthy conditions of prison. The purpose of this article is not, however, to chronicle in detail the miseries caused by the series of Acts commonly called the ‘Clarendon Code’, but to explore the theological reasons why Baptists resisted the uniformity that was being attempted, drawing on two Baptist Confessions of faith written in the period. Uniformity is considered with regard to resistance to the Prayer Book, the requirement for reception of the Anglican eucharist as qualification for public office, and episcopacy. It is argued that the central theological reason for refusal of conformity in all these areas was an honouring of the rule of Christ in the congregation. Comparison is made in each of these areas with the life of the church today and especially with the ecumenical situation. The speculative suggestion is thus made that, had obedience to the rule of Christ been seen to be satisfied, Baptists could in principle have been drawn with other Nonconformists into a comprehensive national church. Less speculatively, it is urged that there are implications for ecumenical relations today.
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Wenkel, David H. "Only and Alone the Naked Soul: The Anti-Preparation Doctrine of The London Baptist Confessions of 1644/1646." Baptist Quarterly 50, no. 1 (July 3, 2017): 19–29. http://dx.doi.org/10.1080/0005576x.2017.1343917.

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Hayden, Roger. "The Particular Baptist Confession 1689 and Baptists Today." Baptist Quarterly 32, no. 8 (January 1988): 403–17. http://dx.doi.org/10.1080/0005576x.1988.11751788.

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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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McKinney, Blake. "“One Lord, One Faith, One Baptism” in the Land of ein Volk, ein Reich, ein Führer: The Fifth Baptist World Congress (Berlin, 1934)." Church History 87, no. 1 (March 2018): 122–48. http://dx.doi.org/10.1017/s0009640718000823.

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The interplay of religion, politics, and state in National Socialist Germany continues to defy facile characterizations. In 1934, mere weeks following the Röhm Putsch in which the Nazi regime committed dozens of political assassinations, Berlin hosted thousands of Baptists from across the globe who would unanimously decry nationalism and racialism and advocate for the separation of church and state. Held from August 4–10, 1934, the fifth Baptist World Congress marks the zenith of German Baptist publicity and international Baptist cooperation during the interwar period. The Congress thus provides a focal point for analyzing interwar British and German Baptist relations. This relationship reflected both international cooperation and the gradual divergence of doctrine along nationalistic lines. German Baptists experienced greater freedom of exercise under the Third Reich than under previous regimes, and they leveraged their international connections in order to further their mission. They refused to become involved in the well-documented “Church Struggle” of the Confessing Church and the “German Christian Movement,” and this refusal strained international partnerships. The German Baptist experience challenges many assumptions concerning the churches under the Third Reich as it illustrates the Nazi regime's permissive toleration of a biblicist Free Church group with propagandistically valuable international connections.
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Ploscariu, Iemima. "Faith Church: Roma Baptists Challenging Religious Barriers in Interwar Romania." Social Inclusion 8, no. 2 (June 4, 2020): 316–26. http://dx.doi.org/10.17645/si.v8i2.2759.

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In interwar Romania, the numbers of Baptists grew exponentially among the ethnic majority population in the border regions of Transylvania, Banat, and Bessarabia. In the competition over souls and for cultural space in the newly formed Greater Romania, the Roma became an important minority to win over. In 1930, Petar Mincov visited Chișinău and spurred outreach to the Roma among Romanian Baptists as he had in Bulgaria. It was here and in the cities of Arad and Alba-Iulia that some of the first Romanian Roma converted to the Baptist denomination. The first Roma Baptist (and first Roma neo-Protestant) Church, called Biserica Credinţa (Faith Church), was founded in Arad city around 1931. Confessional newspapers in English, Romanian, and Russian from the interwar period reveal the initiative taken by members of the local Roma community to convert and to start their own church. The article analyses the role of Romanian Baptist leadership in supporting Roma churches and the development of these new faith communities in the borderland regions. Unlike outsider attempts to foster a Roma Baptist community in Bucharest, the Faith Church survived World War II and communist governments, and provides insight into the workings and agency of a marginalized double minority. The article also looks at the current situation of Roma evangelicals in Arad city and how the change in religious affiliation has helped or hindered attempts at inclusion and policy change.
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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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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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Dissertations / Theses on the topic "Baptist confessions"

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Howson, Barry. "A historical and comparative study of the First and Second London Baptist Confessions of Faith with reference to the Westminster and Savoy Confessions." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23845.

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The Particular Baptists of England emerged in the middle of the seventeenth century around the time of the Revolution. The first half of this thesis looks at the history of the first two London Particular Baptist Confessions of Faith written in 1644 and 1689. It examines the history behind the making of both Confessions as well as the sources from which they drew their material. The second half of the thesis is a comparison study. Firstly, the two Baptist Confessions are compared with each other in the areas of the atonement, baptism, the Church, and religious liberty, to see if Particular Baptist beliefs had changed. Secondly, the 1689 Baptist Confession is compared with the two leading English Calvinistic Confessions of the seventeenth century, the Presbyterian Westminster Confession and the Congregationalist Savoy Declaration, in order to see their similarities and differences in the same four areas.
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Barbour, Jeffrey C. "The relieving of anxiety in Christian women through "New Creation Confessions" /." Free full text is available to ORU patrons only; click to view:, 2002. http://wwwlib.umi.com/cr/oru/fullcit?p3079969.

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Birch, Ian J. "The ecclesial polity of the English Calvinistic Baptists, 1640-1660." Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/6362.

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The subject treated in this thesis is the doctrine of the church among the English Calvinistic Baptists in the period, circa 1640-1660. This timeframe covers the significant phase of early Calvinistic Baptist emergence in society and literary output. The thesis seeks to explore the development of theological commitments regarding the nature of the church within the turbulent historical context of the time. The background to the emergence of the Calvinistic Baptists was the demise of the Anglican Church of England, the establishment by Act of Parliament of the Westminster Assembly of Divines, and the establishment of a Presbyterian Church of England. The English experiment with Presbyterianism began and ended in the years covered in this work. Ecclesiology was thus one of the most important doctrines under consideration in the phase of English history. This thesis is a contribution to understanding alternative forms of ecclesiology outside of the mainstream National Church settlement. It will be argued in this thesis that the emergence and development of Calvinistic Baptist ecclesiology was a natural development of one stream of Puritan theology of the church. This was the tradition associated with Robert Brown, and the English separatist movement dating from the 1570s. This tradition was refined and made experimental in the work of Henry Jacob. Having developed his ecclesiology in the Netherlands, in 1616 Jacob founded a congregation in Southwark, London from which Calvinistic Baptists would emerge with distinct baptismal convictions by 1638. Central to Jacob's ideology was the belief that a rightly ordered church acknowledged Christ as King over his people. The Christological priority of early Calvinistic Baptist ecclesiology will constitute the primary contribution of this thesis to investigation of dissenting theology in the period.
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Lumpkins, Edgar Peter Frank. "The decline of Confessional Calvinism among Baptist Associations in the Southern States during the Nineteenth Century." Thesis, University of Pretoria, 2009. http://hdl.handle.net/2263/67778.

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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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JUNIOR, ELIO PORTELLA. "THE CROSS AND THE SWORD: MEMORIES OF TEACHERS FROM BAPTIST CONFESSIONAL SCHOOLS IN THE TIMES OF THE CIVIL-MILITARY DICTATORSHIP IN BRAZIL (1964-1985)." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2016. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=28374@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO
FUNDAÇÃO DE APOIO À PESQUISA DO ESTADO DO RIO DE JANEIRO
A presente pesquisa está compreendida no campo da História da Educação e tem como eixo teórico a História Cultural. Pretendida como um estudo dos relatos de atores escolares, orienta-se sob o signo da memória, tratando-se de um estudo margeado pela história das ideias e instituições escolares e, também, da profissão docente. Ocupa-se, mormente, do esforço por discernir a relação entre o pensamento educacional do grupo protestante de confissão batista e a plataforma educacional do período militar no Brasil, enfática, há que dizer, quanto ao civismo e ao nacionalismo. Para tanto, por meio dos instrumentais providos pela História Oral, e sob a égide da historiografia dedicada ao estudo da memória, foram entrevistados docentes atuantes em instituições da rede de escolas batistas no Estado do Rio de Janeiro, nas disciplinas de História, Educação Moral e Cívica e OSPB, tendo em perspectiva a inclinação política e ideológica que as referidas disciplinas assumiram à época. Como produto dessa investigação, observou-se que a efervescência política própria daquele contexto histórico, quando somada à natureza confessional das escolas batistas, bem como à formação religiosa dos professores entrevistados, tratou de engendrar tensões para dentro do espaço escolar, de modo a produzir episódios de regulação e constrangimento, mas, também, atos de contestação e resistência, quer aos conteúdos disciplinares definidos pelo Estado, quer a situações ideologicamente conflituosas, próprias do exercício cotidiano da docência e das relações entre os atores escolares.
The present research study is comprised in the field of History of Education and has Cultural History as its theoretical axis. It is intended to be a study of the reports of school actors. It is guided by the emblem of memory, a study informed by the history of ideas and of school institutions, and also by the history of the teaching occupation. It is mostly concerned with an effort to discern the relationship between the educational thought of the protestant group of Baptist confession and the educational platform of the period of the military regime in Brazil, which emphasized civism and nationalism. Teachers from the network of Baptist schools in the state of Rio de Janeiro were interviewed, with the tools offered by the field of Oral History and the guidance of the field of historiography dedicated to the study of memory. The teachers who were interviewed taught subjects such as History, Moral and Civic Education, and OSPB [The Social and Political Organization of Brazil], considering the political and ideological inclinations that these disciplines took on, at the time. As a product of this investigation, it was noted that the political fervor characteristic of that historical context, when added to the confessional nature of the Baptist schools, as well as the religious educational background of the teachers interviewed, ended up creating tensions within the school space, generating moments of regulation and ideological constraint, but also of resistance and questioning, sometimes geared towards the content of the school disciplines as defined by the State or towards ideologically conflicting situations, part of the daily exercise of the teaching profession and the relationships among school actors.
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Brooks, James C. Brewer Charles E. "Benjamin Keach and the Baptist singing controversy : mediating scripture, confessional heritage, and christian unity /." Diss., 2006. http://etd.lib.fsu.edu/theses/available/04082006-170926.

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Thesis (Ph. D.)--Florida State University, 2006.
Advisor: Charles Brewer, Florida State University, College of Arts and Sciences, Program in the Humanities. Title and description from dissertation home page (viewed June 19, 2006). Includes bibliographical references.
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Bronkhurst, Willem J. "A critical comparison of the Ecclesiologies of the catechism of the Catholic Church and the 1689 Baptist Confession of Faith." Thesis, 2011. http://hdl.handle.net/10413/2873.

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This thesis attempts to answer the following questions: What are the implications of the differences and similarities between the ways in which Catholics and Reformed Baptists understand the concept “church” and the church’s constitution and characteristics, and can a critical evaluation of the agreements and differences in any way facilitate ecumenical dialogue between Roman Catholics and Reformed Baptists?
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.
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Kouznetsov, Viktor Matveyevich. "A view on Russian evangelical soteriology: scripture or tradition." Diss., 2003. http://hdl.handle.net/10500/1760.

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The Russian Evangelical Soteriology as a phenomenon was evaluated in the dissertation. The original Russian Evangelical confessions of faith and some other historical documents of the end of the 19th and the beginning of the 20th centuries are used to present the following hypothesis. The historic fluidity of Soteriology of Russian Evangelica1s may only be understood in the light of their consistent adherence to the principles of Sola Scriptura and the Priesthood of all believers. We come to conclusion that the existence of Russian Evangelical Soteriology is not a question to be discussed, but a clear historical fact. We show that it has its past and present, a well-defended subject of study with clear presuppositions, rather developed vision, and it is unique as a phenomenon. The major principles of this theology strictly devoted to the Scripture and a flexible formulation of doctrines. We strongly insist that it is impossible without being eclectic combine the Evangelical Soteriology of Scripture with the Orthodox Soteriology of Tradition. The additional result of the study is the attempt to evaluate the possibility for a reconstruction of Russian Evangelical Soteriology as a part of a self-identification process.
Systematic Theology and Theological Ethics
M. Th. (Systematic Theology)
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JIROUTOVÁ, Kateřina. "Křest v myšlení raně novověkého měšťana." Master's thesis, 2009. http://www.nusl.cz/ntk/nusl-45805.

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The birth and the baptism of child were significant events in the life of people in all historical periods. This diploma thesis demonstrates meaning of the baptism rite and its reflection in the urban society in the Early Modern Age. In comparison to bachelor thesis was used more sources. The research of six families memoirs is supplied with analysis of parish register of Český Krumlov town from 1662 to 1666. Sources of religious area represents catholic, evangelical and Lutheral clerical works and especially polemics. Wider spectrum of sources made possible deeper sight at meaning of baptism and confrontation between religious order and everyday practice in baptism and godparenthood in towns in the 16. and 17. centuries.
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Books on the topic "Baptist confessions"

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Lumpkin, William Latane. Baptist confessions of faith. Valley Forge, PA: Judson Press, 2011.

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May, David M. Easter confessions. Macon, GA: NextSunday Resources, 2009.

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Favre, Olivier. Le bon fondement: Un survol des doctrines chretiennes dans l'esprit de la reformation. Pully [Switzerland]: Editions Reperes, 2008.

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Southern Baptists: A historical, ecclesiological, and theological heritage of a confessional people. Brentwood, Tenn: Southern Baptist Historical Society, 2000.

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The Baptist confession of faith 1689: With scripture proofs. London: Wakeman Trust, 1989.

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Tomasetto, Domenico. La confessione di fede dei battisti italiani. Torino: Claudiana, 2002.

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Vines, Jerry. Confessions of a happy sheep What to do when the lights go out The high cost of sin Why do good things happen to bad people?: Psalm 23 : Psalm 46 : Psalm 51 : Psalm 73. St. Petersburg, Fla: Great American Preaching, 1998.

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The first sacraments. San Francisco: Ignatius Press, 1989.

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1799-1885, Bourget Ignace, ed. Circulaire au clergé: La St. Jean-Baptiste a coutume de resserrer les biens qui unissent ici la religion et la patrie .. [S.l: s.n., 1986.

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Underwood, T. L. (Ted L.), ed. A defence of the doctrine of justification by faith ; A confession of my faith, and a reason of my practice ; Differences in judgment about water-baptism, no bar to communion ; Peaceable principles and true ; A case of conscience resolved ; Questions about the nature and perpetuity of the seventh-day Sabbath. Oxford: Clarendon Press, 1989.

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Book chapters on the topic "Baptist confessions"

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Smolla, Rodney A. "Reverend Edwards." In Confessions of a Free Speech Lawyer, 20–22. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501749650.003.0004.

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This chapter talks about Rev. Dr. Alvin Edwards, pastor of Mount Zion First African Baptist Church in Charlottesville. After the Charleston murders, Edwards reflected on what religious groups in Charlottesville could do to prevent a similar event of racial hate. It describes how Edwards realized that the lack of interaction between the black and white clergy in Charlottesville symbolized a broader theme in American life, the difference between diversity and integration. Viewed statistically, Charlottesville's religious community was racially “diverse,” but the lack of meaningful interaction between black and white clergy exposed a lack of authentic integration. This chapter discusses how Edwards countered the habit of estrangement among race by forming the Charlottesville Clergy Collective. A God-centered faith community of prayer, solidarity, and impact within the Charlottesville-Albemarle Region of Central Virginia.
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Smith, Eric C. "“Promoting so laudable a Design”." In Oliver Hart and the Rise of Baptist America, 172–98. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197506325.003.0009.

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The 1760s were a decade of significant institutional development for America’s Baptists, and Oliver Hart was a key figure in that advance. In the South, Hart led the Charleston Association to adopt the Charleston Confession as its doctrinal statement, setting a course for traditional Calvinism among white Southern Baptists for the next one hundred years or more. He also shaped the church government practices of Baptist churches, coauthoring the Summary of Church Discipline, which outlined the rigorous church order Baptists would become known for well into the nineteenth century. This chapter provides vivid examples of how this congregational government worked itself out in specific Baptist churches of the period. Beyond the South, Hart enthusiastically supported the Philadelphia Association project of founding Rhode Island College (later Brown University), an important signal that Baptists as a whole were becoming respectable in colonial American society. Finally, Hart’s frequent preaching excursions into the Carolina backcountry brought him into contact with the exploding Separate Baptist movement. Though they were far less sophisticated than his Charleston social circles, Hart found much to appreciate in the Separate Baptists and sought opportunities to unite them with his own Regular Baptist tribe.
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van Egmond, Bart. "Confessions." In Augustine's Early Thought on the Redemptive Function of Divine Judgement, 196–255. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198834922.003.0005.

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The fifth chapter asks whether Augustine’s view of the relationship between judgement and grace, as it had developed until 396, returns in his theological autobiography, the Confessions. The conclusion is affirmative. Augustine’s life between the deferral of his baptism and its reception is described as God’s lawsuit with him, which finally leads to his surrender to God as Father. It is further argued that Augustine does not regard his conversion in the garden of Milan as the central moment of his conversion, but rather the moment of his baptism. After his conversion in the garden of Milan, he still had to learn at Cassiciacum—by divine chastisement—that the reign of sin in the Christian life is rather broken through the death of Christ (of which baptism assures the believer) than by the inward, spiritual strenght of the reborn heart.
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"Lutherans Are Pan-Baptists." In The Augsburg Confession, 91–96. 1517 Media, 2020. http://dx.doi.org/10.2307/j.ctvcb5b49.16.

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"SHTETLS, TAVERNS, AND BAPTISMS." In Confessions of the Shtetl, 85–120. Stanford University Press, 2016. http://dx.doi.org/10.2307/j.ctvqsdzhz.8.

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Schainker, Ellie R. "Shtetls, Taverns, and Baptisms." In Confessions of the Shtetl. Stanford University Press, 2016. http://dx.doi.org/10.11126/stanford/9780804798280.003.0004.

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Chapter 3 explores the social dynamics of religious toleration and the confessional state from below by examining the spaces of Jewish conversion. The chapter presents a range of conversion narratives which locate interfaith encounters at the local tavern as the springboard for migrating to a different confessional community. It analyzes daily social interactions among Jewish and neighboring Polish, Lithuanian, Belorussian, and Ukrainian communities, and how these encounters nurtured intimate knowledge of other confessional lifestyles, facilitated interfaith relationships, and provided access to the personnel and institutions of other faiths. By taking a geographical approach, the chapter presents the western provincial towns and villages of imperial Russia as interreligious zones wherein conversion was predicated on interconfessional networks, sociability, and a personal familiarity with Christianity via its adherents. In exploring forms of encounter, the chapter highlights the role of the local godparent—often local elites or civil/military personnel—in facilitating confessional transfers.
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7

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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8

"Augustine’s Baptism; Monica’s Death." In Confessions (The Fathers of the Church, Volume 21), 227–62. Catholic University of America Press, 2010. http://dx.doi.org/10.2307/j.ctt32b0zc.12.

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9

"CHAPTER 3. SHTETLS, TAVERNS, AND BAPTISMS." In Confessions of the Shtetl, 85–120. Stanford University Press, 2020. http://dx.doi.org/10.1515/9781503600249-007.

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10

"BAPTISM AS PUBLIC CONFESSION OF FAITH." In The Anabaptists, 81–97. Routledge, 2013. http://dx.doi.org/10.4324/9780203411308-12.

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