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Relevant bibliographies by topics / Baptist doctrine

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Journal articles
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Academic literature on the topic 'Baptist doctrine'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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Journal articles on the topic "Baptist doctrine"

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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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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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Fiddes, Paul. "Christian Doctrine and Free Church Ecclesiology: Recent Developments among Baptists in the Southern United States." Ecclesiology 7, no. 2 (2011): 195–219. http://dx.doi.org/10.1163/174553111x559454.

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AbstractThe main substance of this article is an extended review of a recent book by a Southern Baptist historical theologian, Malcolm Yarnell, entitled The Formation of Christian Doctrine, which aims to root the development of doctrine in a free-church ecclesiology. This review offers the opportunity to examine a spectrum of ecclesiologies that has recently emerged among Baptists in the Southern region of the United States of America. Four 'conservative' versions of ecclesiology are identified, which are named as 'Landmarkist', 'Reformed', 'Reformed-Ecumenical' and 'Conservative Localist'. Four 'moderate' versions are similarly identified, and named as 'Voluntarist', 'Catholic', 'Moderate Localist' and 'World-Baptist'. While these categories are not intended to be mutually exclusive, the typology is useful both in positioning Yarnell's particular thesis, and in making comparisons with recent Baptist ecclesiology in Great Britain, which has focussed on the concept of covenant. Yarnell's own appeal to covenant is unusual in Southern Baptist thinking, and means that he cannot be easily fitted into the typology suggested. Though he belongs most evidently to the group named here as 'Conservative Localists', and is overtly opposed to any concept of a visible, universal church except in an eschatological sense, it is suggested that his own arguments might be seen as tending towards a more 'universal' view of the reality of the church beyond its local manifestation. His own work thus offers the promise that present polarizations among Baptists in the southern United States might, in time, be overcome.

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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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Cho, Dongsun. "Deification in the Baptist Tradition: Christification of the Human Nature Through Adopted and Participatory Sonship Without Becoming Another Christ." Perichoresis 17, no. 2 (June 1, 2019): 51–73. http://dx.doi.org/10.2478/perc-2019-0017.

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Abstract Some contemporary Baptists (Medley and Kharlamov) argue that the conservative Baptists in North America need to incorporate the concept of deification into their traditional soteriology because they failed to present the continual and transforming nature of salvation. However, many leading conservative Baptist systematicians (Garrett, Erickson, Demarest, and Keathley) demonstrate their concern about a possible pantheistic connotation of the doctrine of deification. Unlike the conservative Baptists, I argue for the necessity of working with the concept of deification in the traditional Baptist soteriology. The concept of deification is not something foreign to the Baptist tradition because Keach, Gill, Spurgeon, and Maclaren already demonstrated the patristic exchange formula ‘God became man so that man may become like God’. They considered the hypostatic union of two natures in Christ as the source and model of becoming like God or Christ, the true Image of God. Christians are called to be united with the glorified humanity of Christ by their adopted sonship and participation in the divine nature. Christification speaks of the real transformation of Christians in terms of a change in the mode of existence, not in nature. The four Baptists taught that Christian could participate in the communicable attributes of God, but not in the essence or incommunicable attributes of God. Therefore, Christification never produces another God-Man. Conservative Baptists do not have to compromise their traditional commitment to sola scriptura and the forensic nature of justification in their employment of the theme of deification. This paper concludes with four suggestions for contemporary Baptist discussions on deification.

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Minczew, Georgi. "John the Water-Bearer (Ивань Водоносьць). Once Again on Dualism in the Bosnian Church." Studia Ceranea 10 (December 23, 2020): 415–24. http://dx.doi.org/10.18778/2084-140x.10.20.

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The article examines the debate as to the direct influence of Bulgarian and Byzantine Bogomilism upon the doctrine of the Bosnian Church. The author traces some scholarly views pro et contra the presence, in the Bosnian-Slavic sources, of traces of neo-Manichean views on the Church, the Patristic tradition, and the sacraments. In analyzing two marginal glosses in the so-called Srećković Gospel in the context of some anti-Bogomil Slavic and Byzantine texts, the article attempts to establish the importance of Bulgarian and Byzantine Bogomilism for the formation of certain dogmatic and ecclesiological views in the doctrine of the Bosnian Church: the negative attitude towards the orthodox Churches, especially the Roman Catholic Church; the rejection of the sacrament of baptism and of St. John the Baptist; the rejection of the sacrament of confession, and hence, of the Eucharist. These doctrinal particularities of the Bosnian Church warrant the assertion that its teachings and liturgical practice differed significantly from the dogmatics and practice of the orthodox Churches. Without being a copy of the Bogomil communities, the Bosnian Church was certainly heretical, and neo-Manichean influences from the Eastern Balkans were an integral element of the Bosnian Christians’ faith.

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Perry, Jeffrey Thomas. "“Courts of Conscience”: Local Law, the Baptists, and Church Schism in Kentucky, 1780–1840." Church History 84, no. 1 (March 2015): 124–58. http://dx.doi.org/10.1017/s0009640714001735.

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This article examines how religious controversy affected antebellum Kentucky's legal culture and helped construct the relationship between church and state. It incorporates legal theory to broaden conceptions of law and argues that Baptist churches served as important legal sites for their communities. More than simply punishing moral transgressions, churches litigated disputes that under common law and within county courts would be considered criminal or civil law. By acknowledging that individuals produced law outside of state institutions, the article illuminates a more complex and fluid trans-Appalachian legal culture, one in which church members and non-members alike possessed a capacious vision of law. During the late 1820s and 1830s, Kentucky Baptists faced years of discord emanating from Alexander Campbell's “Reformation.” Amidst a religious backdrop of doctrinal controversy and schism, afflicted churches witnessed a decline of disciplinary activities as individuals' ceased to envision their churches as sites for neutral dispute resolution. The failure of church courts to contain internal dissension and curtail schism led to contentious court battles over rights to local meetinghouses. As judges reviewed church disciplinary records and litigants debated religious doctrine at the courthouse, these church property disputes highlight the process of redefining church-state relations in the post-establishment era.

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Campbell-Reed, Eileen R. "Living Testaments: How Catholic and Baptist Women in Ministry Both Judge and Renew the Church." Ecclesial Practices 4, no. 2 (December 7, 2017): 167–98. http://dx.doi.org/10.1163/22144471-00402002.

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In 2014 women constituted 15.8% of u.s. clergy. They led 10% of u.s. congregations. While the numbers have increased dramatically in fifty years, this data invites a deeper question. What does women’s entry into ministry (lay and ordained) mean for ecclesiology, the life and doctrines of the church? Four case studies from two qualitative investigations of ministry illustrate women’s pastoral leadership from the margins of Roman Catholic and Southern Baptist churches, showing how women called to ministry are: living testaments to a renewed vision for church that embraces the fullness of humanity; living judgments on harms and shortcomings of the church; embodied revisions to ecclesial practices. Each case study bears witness to situated possibility of the Spirit’s work; exposes and challenges sins of sexism; shows every day dilemmas over resisting and subverting power; and reframes doctrine and practice from the margins, renewing ecclesial vision for the church.

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Shepetyak, Oleh Myhailovych. "Gnostic sects and trends in the past and present." Ukrainian Religious Studies, no. 84 (January 9, 2018): 101–8. http://dx.doi.org/10.32420/2017.84.797.

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The article describes the analysis of Gnostic sects of the Late Antiquity, with the exception of the concepts of large Gnostic systems. Particular attention is devoted to the consideration of the Mandaean religion - the only ancient Gnostic religion that exists to this day. The history of the formation of Mandaise, the determinative role of John the Baptist and the cult of Teyvila for the Mandaeans, as well as the peculiarities of their doctrine has been analysed.

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Hahn, Judith. "Invalid Baptismal Formulas: A Critical View on a Current Catholic Concern." Ecclesiastical Law Journal 23, no. 1 (January 2021): 19–33. http://dx.doi.org/10.1017/s0956618x20000630.

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In 2008 and 2020, the Congregation for the Doctrine of the Faith published two responses to questions posed regarding the validity of modified baptismal formulas. When administering baptism, some Catholic ministers had altered the prescribed formula with regard to the naming of the Trinity and with regard to the declarative introduction of the formula (ie ‘We baptise you …’ instead of ‘I baptise you …’). The Congregation dismissed all of these formulas as invalidating baptism and demanded that individuals baptised with these formulas be baptised again. In explaining its 2020 response the Congregation referred to Thomas Aquinas, who addressed these and similar issues in his sacramental theology. This reference is evidently due to Aquinas’ pioneering thoughts on the issue. However, in studying Aquinas’ work on the subject it is surprising to find that they reveal a far less literalist approach than the Congregation suggests. In fact, his considerations point at an alternative reading, namely that sacramental formulas should be understood as acts of communication which, based on the ministers’ intention of doing what the Church does, aim at communicating God's grace to the receivers in an understandable way.

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Dissertations / Theses on the topic "Baptist doctrine"

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Bush, Jeffery Scott. "High doctrine and broad doctrine a qualitative study of theological distinctives and missions culture at Lakeview Baptist Church, Auburn, Alabama /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p030-0177.

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McCartney, William Robert. "Teaching Baptist doctrine to new church members through mentoring." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.

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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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Held, Paul Gregory. "An historical, theological analysis of the doctrine of perseverance in some East European Baptist Unions 1890-2000, with special reference to Hungary." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683101.

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Walters, Mark M. "Elevating the hope of members of First Baptist Church, Nicoma Park through expository messages from selected passages on the New Testament doctrine of hope." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Silva, Francisco Jean Carlos da. "Os batistas regulares e as armadilhas hist?ricas do iluminismo." Universidade Federal do Rio Grande do Norte, 2005. http://repositorio.ufrn.br:8080/jspui/handle/123456789/13794.

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Made available in DSpace on 2014-12-17T14:20:24Z (GMT). No. of bitstreams: 1 FranciscoJCS_ate_cap1.pdf: 1312640 bytes, checksum: 8634ee18e5f39b8a7942351704549980 (MD5) Previous issue date: 2005-12-30
Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior
Taking the Regular Baptist Churches of Rio Grande do Norte as the research field, this paper seeks to contribute to a new, more appropriate vision of the new picture of the religiosity of the Brazilian Protestantism. Established since 1938, the Regular Baptists Churches have been representing and producing their speech through their 58 churches spread throughout the state, besides a Theological School, two camps, an association (AIBRERN) and a House of Spiritual Assistance to Drug Dependents (CAEDD). A reflection of the symbolic substratum of the spirituality of the group agrees with the external description of its presence in RN. We understand that the Regular Baptists represent yet one more translation of a modern religious speech and that their focus is on the inheritance of a Christian fundamentalism based on the illuminist rationalism. In this way, we observed this group trying to find in its doctrines, practices and rules of conduct a demonstration that the spirit of the post-modernism challenges the group to new dynamics in the conservative model of its spirituality
Tomando como campo de pesquisa as Igrejas Batistas Regulares do Norte, o trabalho procura contribuir para uma nova vis?o mais acurada do quadro da religiosidade protestante brasileira. Instaladas desde 1938, as Igrejas Batistas Regulares t?m representado e produz seu discurso atrav?s de suas 58 igrejas espalhadas pelo estado, al?m de contar com uma E0scola Teol?gica, dois Acampamentos, uma Associa??o (AIBRERN) e uma Casa de Assist?ncia Espiritual aos Dependentes de Drogas (CAEDD). Uma reflex?o sobre o substrato simb?lico da espiritualidade do grupo acompanha a descri??o externa de sua presen?a no RN. Entendemos que os Batistas Regulares representam mais uma tradu??o de um discurso religioso da modernidade e que seu enfoque ? a heran?a de um fundamento crist?o pautado pelo racionalismo iluminista. Assim, observamos esse agrupamento procurando encontrar em suas doutrinas, pr?ticas e regras de condutas, uma demonstra??o de que o esp?rito da p?s-modernidade desafia o grupo a uma nova din?mica no modelo conservador de sua espiritualidade

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Maples, Jim. "The point of the Southern Baptists' departure from the doctrines of Calvinism." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2007. http://www.tren.com.

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Lowe, Randall Kent. "Applied doctrinal preaching." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Thesis (D. Min.)--Trinity Evangelical Divinity School, 2002.
Abstract. Includes full text of six sermons preached at Emory Baptist Church as part of research for thesis. Includes bibliographical references (leaves 173-178).

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Parker, Kenneth J. "A pastor-led doctrinal orientation seminar based on the 2000 Baptist Faith and Message." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Cocklereece, Thomas A. "Assessing the doctrinal beliefs of the active resident members of Shady Grove Baptist Church, Marietta, Georgia, as a component of church health." New Orleans, LA : New Orleans Baptist Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.053-0342.

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Books on the topic "Baptist doctrine"

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Doctrine. Nashville: Abingdon, 1994.

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Timothy, George, and George Denise, eds. The Bible doctrine of inspiration. Nashville, Tenn: Broadman & Holman, 1995.

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Holmes, Obadiah. Baptist piety: The last will & testimony of Obadiah Holmes. Valley Forge, PA: Judson Press, 1994.

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Currents in Baptistic theology of worship today. Praha: International Baptist Theological Seminary of the European Baptist Federation, 2007.

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Batson, Howard K. Jesus is Lord!: Exploring the meaning of Jesus' lordship : a Baptist doctrine and heritage study for life today. Dallas, Tex: BaptistWay Press, 2006.

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An affront to the Gospel?: The radical Barth and the Southern Baptist Convention. Atlanta, Ga: Scholars Press, 1987.

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Baptist reconsideration of baptism and ecclesiology. Frankfurt am Main: P. Lang, 2000.

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

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Alexander, John. Reasons for becoming a Baptist. [Toronto?: s.n.], 1987.

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Timothy, George, and George Denise, eds. Baptists and their doctrines. Nashville, Tenn: Broadman & Holman, 1995.

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Book chapters on the topic "Baptist doctrine"

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Papp, György. "The Doctrine on Baptism in the Haereticarum Fabularum Compendium of Theodoret of Cyrus." In In aetatum confiniis, 119–45. Szeged, Hungary: JATEPress, 2021. http://dx.doi.org/10.14232/jp.pgy.2021.3.

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"Baptist Creeds." In Christian Doctrine from the Bible to the Present, 334–52. Routledge, 2017. http://dx.doi.org/10.4324/9781315081250-22.

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"APPENDIX A: Thomas Road Baptist Church Statement of Doctrine." In The Book of Jerry Falwell, 277–79. Princeton University Press, 2000. http://dx.doi.org/10.1515/9780691190464-015.

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Smith, Eric C. "“The humble Baptists”." In Oliver Hart and the Rise of Baptist America, 11–32. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197506325.003.0002.

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In the late seventeenth and early eighteenth centuries, Baptists in middle colonies like Pennsylvania competed against a staggering variety of religious denominations and sects. Essential for establishing and maintaining their denomination in this context was the founding of the Philadelphia Baptist Association in 1707, the first Baptist institutional structure in America. In addition to tracing his family lineage, this chapter explores the early influences of the Philadelphia Baptist Association on Oliver Hart, along with the Baptist rituals and doctrines he absorbed in the Pennepek Baptist Church. Hart’s exposure to Quaker and Keithian antislavery sentiments in Pennsylvania is also considered.

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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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Smith, Eric C. "“A regular Confederation”." In Oliver Hart and the Rise of Baptist America, 105–24. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197506325.003.0006.

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The eighteenth century was an era of religious institution-building, and no figure was more important for the birth of Baptist denominationalism in the South than Oliver Hart. In 1751 Hart drew together the Particular Baptist churches of South Carolina to form the Charleston Association, the second Baptist association in America. Successfully transplanting ideas and models he had witnessed in the Philadelphia Association, Hart led the South’s Baptists to form a minister’s education fund, send missionaries to the western frontier, and formalize the doctrines and church practices that would define the Baptist South for the next 150 years.

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Wuthnow, Robert. "An Independent Lot." In Rough Country. Princeton University Press, 2014. http://dx.doi.org/10.23943/princeton/9780691159898.003.0013.

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This chapter discusses Texas politics and religion in the twenty-first century. Republicans could count on winning in nearly any national election and in an increasing number of local elections. The contests were less between Republicans and Democrats than between moderate and conservative Republicans. The state's largest Protestant denomination was still Southern Baptist, but its members remained divided between moderates and conservatives, and local autonomy increasingly meant pastors of mega-sized congregations influencing both the denomination and local communities. Denominational identities were less important than informal alliances among the leaders of conservative evangelical congregations who regarded themselves as the true adherents of biblical doctrine, on the one hand, and similar networks among progressive faith communities that emphasized inclusivity, on the other hand.

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Maxwell, Angie, and Todd Shields. "Southern White Fundamentalism." In The Long Southern Strategy, 259–86. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190265960.003.0009.

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The fundamentalist takeover of the Southern Baptist Convention that began in 1979 provided the GOP the opportunity to close the deal with white southern voters. Fundamentalist members, anxious over social changes, successfully executed a decades-long plan to seize control of reshape the SBC to reflect their extremist views. They exiled moderates from the denomination almost entirely and re-codified the inferior status of women in the church; biblical inerrancy and absolutism triumphed over interpretation and compromise. The absolutism in terms of religious doctrine gave way to an absolutism in public policy, hyper-partisanship, and demand for political action. In order to court southern evangelical voters, the Republican Party took increasingly hardline stances on issues like gay marriage and abortion under the banner of family values, a slogan cribbed from the anti-feminists who had been propping up white supremacy in the South for generations.

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Davis, William L. "The King Follett Sermon." In Visions in a Seer Stone, 59–88. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469655666.003.0005.

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Chapter Four provides a detailed analysis of Joseph Smith's famous funeral sermon, the King Follett discourse. The auditors' notes for this sermon reveal Smith's semi-extemporaneous preaching technique, which combines advanced preparation in the general outline of the sermon with the extemporaneous delivery of words in the moment of performance. The sermon also reveals Smith's familiarity with the common "doctrine and use" sermon pattern, as well as his use of resumptive repetition, concealed heads, and mnemonic cues. Turning to the sermon notes of Baptist preacher Abraham Marshall, the chapter continues with a discussion of mnemonic cues by illustrating the preaching technique of creating condensed, succinct sermon outlines, known as short notes, briefs, or sketches, which preachers extemporaneously amplified into fully developed sermons in the moment of performance. Finally, the chapter explores how Methodist preachers adapted these preaching techniques to structure their written compositions, with an emphasis on spiritual autobiographies. These oral and written techniques provide a historical context for understanding how Joseph Smith applied the same methodology in the construction and oral composition of the Book of Mormon.

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Coleridge, Sara. "IV Mystic Doctrine of Baptism." In Sara Coleridge: Collected Poems, edited by Peter Swaab. Oxford University Press, 2007. http://dx.doi.org/10.1093/oseo/instance.00249465.

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