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Books on the topic 'Baptist Distinctives'

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

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1

Kelly, Earl. Southern Baptist distinctives. Convention Press, 1989.

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2

Our Baptist Distinctives. Tribune Publishers, 1998.

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3

Davis, R. Dowd. Baptist distinctives: A pattern for service. Stevens Book Press, 1986.

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4

Norman, R. Stanton. The Baptist way: Distinctives of a Baptist church. Broadman & Holman Publishers, 2005.

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5

Brown, L. Duane. Biblical basis for Baptists: A Bible study on Baptist distinctives. Regular Baptist Press, 1986.

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6

T, Bauder Kevin. Baptist Distinctives and New Testament Church Order. Regular Baptist Books, 2012.

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7

K, Anderson Donald. The biblical distinctives of Baptists. Regular Baptist Press, 1992.

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8

A distinctively Baptist Church: Renewing your church in practice. Smyth & Helwys Pub. Inc., 2008.

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9

Baptist Distinctives: Are They Important to You? Regular Baptist Press, 2001.

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10

Baptist distinctives: A treasury of tatay Abante and Bishop Reuben Abante's biblical teachings. Lighthouse Bible Baptist Church, 2009.

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11

Esden, Lopos Bootes, ed. Baptist distinctives: A treasury of tatay Abante and Bishop Reuben Abante's biblical teachings. Lighthouse Bible Baptist Church, 2009.

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12

Saint, Nate. The Christian's Confidence: An in-depth study of the doctrine of eternal security. Truth Publications, 2020.

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13

Shurden, Walter B. Distinctively Baptist: Essays on Baptist History (Baptists). Mercer University Press, 2005.

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14

Eugene, Greer E., ed. Baptists: History, distinctives, relationships. Baptist General Convention of Texas, Church Services Division, 1996.

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15

Covenant Theology: A Baptist distinctive. Solid Ground Christian Books, 2013.

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16

Pendleton, J. M. Distinctive Principles of the Baptists. Baptist Standard Bearer, Inc., 2007.

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17

Different and Distinctive, but Nevertheless Baptist: A History of Northminster Baptist Church, 1967-2017. Mercer University Press, 2018.

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18

B, Shurden Walter, Jolley Marc Alan 1959-, and Pierce John D, eds. Distinctively Baptist essays on Baptist history: A festschrift in honor of Walter B. Shurden. Mercer University Press, 2005.

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19

Duncan, William Cecil. A Brief History Of The Baptists And Their Distinctive Principles And Practices Part One: From The Beginning Of The Gospel To The Rise Of Affusion As Baptism And Of Infant Baptism 28 A.D.-250 A.D. Kessinger Publishing, LLC, 2007.

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20

Duncan, William Cecil. A Brief History Of The Baptists And Their Distinctive Principles And Practices Part One: From The Beginning Of The Gospel To The Rise Of Affusion As Baptism And Of Infant Baptism 28 A.D.-250 A.D. Kessinger Publishing, LLC, 2007.

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21

Noll, Mark A. The Bible and Scriptural Interpretation. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0014.

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Evangelicalism was the chief factor moulding the theology of most Protestant Dissenting traditions of the nineteenth century, dictating an emphasis on conversions, the cross, the Bible as the supreme source of teaching, and activism which spread the gospel while also relieving the needy. The chapter concentrates on debates about conversion and the cross. It begins by emphasizing that the Enlightenment and above all its principle of rational inquiry was enduringly important to Dissenters. The Enlightenment led some in the Reformed tradition such as Joseph Priestley to question not only creeds but also doctrines central to Christianity, such as the Trinity, while others, such as the Sandemanians, Scotch Baptists, Alexander Campbell’s Restorationists, or the Universalists, privileged the rational exegesis of Scripture over more emotive understandings of faith. In the Calvinist mainstream, though, the Enlightenment created ‘moderate Calvinism’. Beginning with Jonathan Edwards, it emphasized the moral responsibility of the sinner for rejecting the redemption that God had made available and reconciled predestination with the enlightened principle of liberty. As developed by Edwards’s successors, the New England theology became the norm in America and was widely disseminated among British Congregationalists and Baptists. It entailed a judicial or governmental conception of the atonement, in which a just Father was forced to exact the Son’s death for human sinfulness. The argument that this just sacrifice was sufficient to save all broke with the doctrine of the limited atonement and so pushed some higher Calvinists among the Baptists into schism, while, among Presbyterians, Princeton Seminary retained loyal to the doctrine of penal substitution. New England theology was not just resisted but also developed, with ‘New Haven’ theologians such as Nathaniel William Taylor stressing the human component of conversion. If Calvinism became residual in such hands, then Methodists and General and Freewill Baptists had never accepted it. Nonetheless they too gave enlightened accounts of salvation. The chapter dwells on key features of the Enlightenment legacy: a pragmatic attitude to denominational distinctions; an enduring emphasis on the evidences of the Christian faith; sympathy with science, which survived the advent of Darwin; and an optimistic postmillennialism in which material prosperity became the hallmark of the unfolding millennium. Initially challenges to this loose consensus came from premillennial teachers such as Edward Irving or John Nelson Darby, but the most sustained and deep-seated were posed by Romanticism. Romantic theologians such as James Martineau, Horace Bushnell, and Henry Ward Beecher rejected necessarian understandings of the universe and identified faith with interiority. They emphasized the love rather than the justice of God, with some such as the Baptist Samuel Cox embracing universalism. Late nineteenth-century Dissenters followed Anglicans in prioritizing the incarnation over the atonement and experiential over evidential apologetics. One final innovation was the adoption of Albrecht Ritschl’s claim that Jesus had come to found the kingdom of God, which boosted environmental social activism. The shift from Enlightenment to romanticism, which provoked considerable controversy, illustrated how the gospel and culture had been in creative interaction.
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22

Macaskill, Grant. Intellectual Humility and the Community of the Sacraments. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198799856.003.0008.

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This chapter considers the role that the sacraments of baptism and Eucharist play in fostering a proper attitude of intellectual humility within Christian community. The sacraments dramatically enact the union with Christ that we have argued in previous chapters to define Christian intellectual humility, embodying the truth that our intellectual identities are not autonomous, but are dependent upon the constitutive identity of Jesus Christ and are located within the community of the church. Both baptism and Eucharist are understood within the New Testament to communicate the eschatological identity of the church, and therefore the distinctive character of our relationship to the reality of evil. The chapter will pay particular attention to the way that Paul directs his readers to think differently in response to the significance of the sacraments. It will also consider the close connection of the command to ‘love one another’ to the sacraments.
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23

Series, Michigan Historical Reprint. A brief history of the Baptists and their distinctive principles and practices, from the beginning of the Gospel to the present time. Part first: From ... and of infant baptism, 28 A.D.250 A.D. B. Scholarly Publishing Office, University of Michigan Library, 2005.

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24

Wagner, J. Ross. The Prophets in the New Testament. Edited by Carolyn J. Sharp. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199859559.013.21.

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Traditions about Israel’s ancient prophets, along with sacred texts handed down in their names, exercised a profound influence on the various portrayals of Jesus in the New Testament; at the same time, by reading the prophetic scriptures in light of Jesus’ life, death, and resurrection, the New Testament writers discovered indispensable resources for shaping emerging Christian convictions and practices. The first claim is developed through a brief examination of John the Baptist, Jesus, and other prophetic figures in Luke-Acts. The second finds exemplification in three case studies that show how particular New Testament writers employ prophetic texts to convey the significance of Jesus’ life (the Gospel of Matthew), to promote a distinctive communal ethic (1 Peter), and to disclose the divine plan for Israel and the nations (Romans 9–11).
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25

Volkman, Lucas P. Ecclesiastical Standoffs, Freed People, and the Rigors of Redemption. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190248321.003.0008.

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Chapter 8 demonstrates that, during Reconstruction, new civil and political liberties for African Americans secured for them the right to worship independently and the means to protect their church property. It also demonstrates that black believers abandoned white-controlled churches in droves in their own schisms, creating their own Baptist and Methodist organizations, and faced down the terrorism of the Ku Klux Klan to nurture distinctive faiths that advanced the social, economic, and political prospects of African Americans. After political “Redemption” in 1875, white evangelicals remained ecclesiastically divided. New and delimited understandings of Divine Providence, which prompted evangelicals now to look only to the past for signs of God’s intervention, could no longer provide confident predictions of social and political transformation. This new understanding of the Almighty constituted a key modulation in white evangelical faith arising as a consequence of the schisms and the sectional struggle they helped to spawn.
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26

Jacobi, Christine. Jesus’ Body. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198814801.003.0005.

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Despite its heterogeneous contents, the Gospel of Philip expresses themes that bring it into contact with the canonical gospels. It refers to Jesus’ virginal conception through the Holy Spirit, as attested in Matthew and Luke, only to reject it—together with the emphasis on the fulfilment of prophecy and continuity with the history of Israel. Jesus had an earthly as well as a heavenly father, and Mary was defiled by no supernatural power. The author juxtaposes two views of the (fleshly) resurrection: that of the canonical gospels, where appearances of the risen Jesus occur after his death, and his own distinctive view of resurrection as a present reality, prior to death, both for the Lord himself through his baptism and for believers in union with him. The author of this gospel draws from both Jesus traditions and the Pauline corpus, even as he criticizes concepts integral to the canonical gospels.
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27

Dr, Martin Luther. Luther on the Sacraments: Or the Distinctive Doctrines of the Evang; Lutheran Church, Respecting Baptism and the Lord's Supper; Containing a Sermon on ... on the Lord's Supper (Classic Reprint). Forgotten Books, 2019.

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28

Smith, Gary Scott, and P. C. Kemeny, eds. The Oxford Handbook of Presbyterianism. Oxford University Press, 2019. http://dx.doi.org/10.1093/oxfordhb/9780190608392.001.0001.

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Presbyterianism has a rich, robust, resilient history. Since Presbyterianism began in Scotland in the early 1560s, its adherents have spread to Europe, North America, Asia, Africa, Latin America, Australia, and New Zealand. In some locales and eras, Presbyterians have flourished; in others, they have struggled; in still others, they have experienced both triumphs and defeats. The essays in this handbook explain the historical roots and development, challenges and problems, and successes and failures of Presbyterians all over the world. During their history, Presbyterians have developed a distinctive theology, style of worship, and polity. As a body influenced by John Calvin and other Swiss Reformers, Presbyterianism has emphasized the sovereignty of God, the election of individuals for salvation and service, and the necessity of continual reform to remain faithful to the Scriptures and to adapt the gospel message to various cultural settings. Presbyterian worship has centered around the preaching of God’s word, typically based on the exposition of Scriptural passages, and the celebration of the sacraments of communion and baptism. Presbyterian polity establishes three officers—pastors (teaching elders), ruling elders, and deacons—to lead the church and a series of graded courts to govern their ministry. Differences over doctrine, polity, liturgy, and social issues, as well as ethnic, racial, class, and gender issues, regional factors, and personal conflicts have often produced controversy and even schism among Presbyterians. Presbyterians have also adopted differing theological positions based on their understanding of Scripture, natural theology, philosophy, and life experiences. Throughout their history, Presbyterians have often had an influence in society that exceeds their numbers because of their generally high levels of education, wealth, and status. This continues to be true today for the world’s thirty-three million Presbyterians who belong to hundreds of denominations in more than seventy-five nations.
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