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Journal articles on the topic 'Baptists – History'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Chaves, Joao, and C. Douglas Weaver. "Baptists and their polarizing ways: Transnational polarization between Southern Baptist missionaries and Brazilian Baptists." Review & Expositor 116, no. 2 (May 2019): 160–74. http://dx.doi.org/10.1177/0034637319852878.

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Polarization in Baptist life has a long history. Baptists have had polarized relations with other competing religious groups and with themselves. Baptist focus on freedom, dissent, conscience, local church independence, among other foundational principles, render Baptists prone to diversity and disagreement. Diversity, salted by the absolute certainties of religious belief, easily translates into polarization. Triumphalism, fundamentalism, and other types of ironic dogmatisms formed in the context of freedom have produced polarized beliefs. Those religious beliefs, however, cannot be separated from the interplay of sources of power: class, gender, and race. In the context of the United States, a discussion of Baptists cannot be separated from these power components, especially matters of race. Significantly, if not surprisingly, Baptists exported their racial, triumphalist identity and commitments abroad in their missionary endeavors. Brazilian Baptists, for example, heard the gospel from Southern Baptists, but they heard that gospel in a racialized form that was captive to Southern US racist culture. Southern Baptists shared the gospel, but they also resisted efforts by native Brazilians in The Radical Movement to indigenize their faith.

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2

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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3

CHOI, DANIEL KAM-TO. "The Baptist Endeavours in Biblical Translation in China before the Chinese Union Version." Journal of the Royal Asiatic Society 30, no. 2 (July 3, 2019): 341–64. http://dx.doi.org/10.1017/s1356186319000270.

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AbstractThe purpose of this study is to present a historical review of the Bible translation of Baptist missionaries in China before the publication of the Chinese Union Version (CUV) in early twentieth century, especially the significance of the Baptist translations in this period. This study will also discuss the differences in translation approaches and practices of the Baptists from other denominations.The history of Chinese Bible translation by the Baptists started when English Baptist missionary Joshua Marshman (1768–1837) and his Armenian helper Johannes Lassar (1781–1835?) published their translation of the whole Bible in 1822 in Serampore. In the 1840s, the Protestant missionaries from different countries and missions decided to translate the Bible into classical Chinese with standardised terminologies for the names and terms in the Bible. This version was known as the Delegates’ Version and was the most important project of common Bible before the CUV. However, it uncovered heavy hiccup and disputes in translating, especially the difficulties in translating religious terms into Chinese. Their biggest point of contention was which, Shen or Shangdi, was the suitable translation of the word “God.” Furthermore, the Baptists insisted Shen as well as Jin (which meant “immerse”) for baptism, while the others recommended Xi (which meant “wash”). In the end, the Baptists withdrew from the translation committee and translated several versions in classical Chinese only by themselves between the 1840s and the 1870s. Until the early twentieth century, Baptist missionaries dedicated themselves to translating the Bible into various Chinese dialects.Although the Baptists had excellent achievements in the history of Bible translation, they had only played an insignificant role in the project of the CUV and shared the consequent of the CUV after its publication. This paper aims to investigate the work of the Baptists in several aspects, including their translation approaches and problems as well as their significance in the history of Chinese Bible translation.

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4

Roldán-Figueroa, Rady. "βαπτίζω “Signifies to Dip or to Wash, but Never to Sprinkle”." Church History and Religious Culture 99, no. 2 (August 12, 2019): 151–82. http://dx.doi.org/10.1163/18712428-09902002.

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Abstract The article argues that Baptists, General and Particular, linked the practice of immersion or dipping with a lay and anti-clerical conception of Christian ministry. Moreover, it claims that Baptist leaders who were involved in the introduction of dipping saw the practice as a sign of lay supremacy. The argument traces the Baptist laical and anti-clerical conception of Christian ministry by examining relevant texts by Baptists leaders such as Thomas Helwys (1556–1616), John Murton (1585–c. 1626), and Edmund Chillenden (fl. 1631–1678). Drawing on Rosemary O’Day’s “professionalization thesis,” the contention is made that Particular Baptists moved away from the strong anti-clericalism of the movement in the direction of the adoption of professional standards of ministry. Moreover, the article examines the strong correlation between the themes of laical authority and dipping in tracts that were published between 1641 and 1645 by Edward Barber (d. 1663), A.R. (fl. 1642), Benjamin Cox (1595–1663?), Hanserd Knollys (1598–1691), and William Kiffin (1616–1701).

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5

Bozeman, Theodore Dwight. "John Clarke and the Complications of Liberty." Church History 75, no. 1 (March 2006): 69–93. http://dx.doi.org/10.1017/s0009640700088338.

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In the historiography of English and American Baptist movements there is no more familiar convention than this: Baptists early and late championed freedom of the religious conscience, rejected the use of force in spiritual affairs, and, either expressly or by implication, accepted the corollary of religious pluralism. With few exceptions, modern scholars have either assumed or implied by the logic of their arguments that the historic Baptist commitment to religious liberty was not only strong but categoric. By implication also, it did not evolve but arose full blown in the initial Anglo-American Baptist insurgency itself in the seventeenth century. To take one example: in a chapter-length treatment of the “struggle for religious liberty,” a currently authoritative history of American Baptists affirms that colonial Baptists “led other dissenters in championing the cause of religious liberty” and the separation of church and state. Then as later, the advocacy of freedom “for persons of all faiths—or no faith” was their “genius.“ Genius—here is the key claim. Liberty of religious choice and practice is joined to conversion or adult baptism as a principle of the faith both original and definitive. Baptist intoleration in any form becomes a virtual oxymoron.

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6

Belyakova, Nadezhda. "Anti-Communism and Soviet Evangelicals in the 1960–1970s: Metamorphoses of Relations during the Cold War." Novaia i noveishaia istoriia, no. 6 (2022): 153. http://dx.doi.org/10.31857/s013038640014621-1.

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The article examines the international activity of the leaders of the official All-Union Council of Evangelical Christians-Baptists (VSKHB) at the turn of the 1960s–1970s, which was carried out under the conditions of control and regulation by state authorities. The leadership of the denomination was forced to prove the “usefulness” of its existence; contacts of Baptist Christians from different countries could bring such benefits. The main form of presentation of the international work of VSKHB was the compilation of reports both on foreign business trips and on communication with foreigners inside the USSR. These reports were sent to the Council for Religious Affairs under the Council of Ministers of the USSR, where they were used to compile summary analytical notes for higher authorities on the success of the international activities of the leadership of the confessions of the USSR. The author concludes that the struggle against the international anti-communist movement led to the development of international contacts by the leadership of the official Union of Evangelical Christians-Baptists. For Soviet Baptists, the key figure in global evangelical anti-communism at the turn of the 1960s and 1970s was Richard Wurmbrand, a preacher. He was organising actions in support of Christians in communist countries, persecuted not only by the state but also by the official church leadership compromising with the authorities. Such actions threatened the legitimacy of the VSKHB, since in the early 1960s a Baptist initiative movement opposed to the official union emerged in the USSR. The struggle of all of them with the international evangelical anti-communist movement had an unexpected effect for evangelical Baptist Christians inside the USSR: it contributed to the stabilization of the existing associations of evangelical Baptist Christians and even the emergence of new communities.

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7

Drobotushenko, Evgeny Viktorovich, Yuliya Nikolaevna Lantsova, Galina Petrovna Kamneva, Andrey Aleksandrovich Sotnikov, and Sergey Aleksandrovich Sotnikov. "Features of emigrant Baptist communities existence in the west, north and northeast of China in the second half of the 1940s." Samara Journal of Science 10, no. 4 (December 1, 2021): 193–96. http://dx.doi.org/10.17816/snv2021104209.

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The paper analyzes the processes that took place in the emigrant religious groups of Baptists in western, northeastern and northern China in the second half of the 1940s. The authors note that the problems of the history of the existence and activities of the Baptists who emigrated to the West (in 19441949 the East Turkestan Republic), North-East and North China from the territory of Soviet Russia, the Far East of the USSR has not become the subject of a serious scientific analysis yet. There are not many scientific publications on the topic. This predetermined that the basis of the study was made up of archival sources. These are documents, documents of the State Archives of the Russian Federation (SA RF). It is noted that until the considered time the Baptist communities on the considered territories lived in isolation. The impetus for a change in the situation was the creation of the All-Union Council of Evangelical Christians-Baptists (AUCECB) in the USSR. This led to the stirring up of Baptist believers in the west, north and northeast of China. Some of the communities joined the AUCECB, some established contacts with it. There was correspondence with relatives and friends in the Soviet Union. There is a clear need for further study of the history of the emigrant Baptist communities in China.

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8

BINGHAM, MATTHEW C. "English Baptists and the Struggle for Theological Authority, 1642–1646." Journal of Ecclesiastical History 68, no. 3 (April 3, 2017): 546–69. http://dx.doi.org/10.1017/s0022046916001457.

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This article explores interactions between Baptist lay theologians and ordained clergy during the first English civil war. Despite their marginalised position outside the national Church, Baptists employed a variety of innovative techniques to coerce ordained ministers into debates which the latter would have preferred to avoid. Though Baptists during the period did not achieve intellectual parity with the members of the Westminster Assembly and others whom they sought to influence, their efforts contributed to an ongoing transition within the early modern English Atlantic whereby religious culture was made more participatory and theological authority democratised.

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9

Steenbuch, Johannes Aakjær. "Ikke blot en lære, men en åndsretning." Dansk Teologisk Tidsskrift 79, no. 1 (February 10, 2016): 41–60. http://dx.doi.org/10.7146/dtt.v79i1.105776.

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Since the foundation of the first Danish Baptist congregation in 1839, Danish Baptists have held widely different theological opinions. It may be argued, however, that many Danish Baptists have subscribed to what may be called a “narrative personalism”. By this concept is meant a narrative conception of faith that sees personal history as being central. The “personal” should be distinguished from the purely subjective or individual, on the one hand, and the collective or general, on the other. Danish Baptist theologians such as the founding father, P.C. Mønster, P. Olsen and Kjell Kyrø-Rasmussen have in different ways expressed views that made the concrete relationships between persons of faith in the community of believers more fundamental than,e.g., written creeds and other dogmatic expressions of faith.

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10

Panych, Olena. "Institutionalization of Evangelical Protestantism in Ukraine." Ukrainian Religious Studies, no. 77 (March 15, 2016): 55–66. http://dx.doi.org/10.32420/2016.77.634.

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In the article O. Panich "Institutionalization of Evangelical Protestantism in Ukraine (1990s -2000 years) reveals the history of the emergence and development of Ukrainian evangelical Protestant communities, especially the evangelical-Baptist movement. The peculiarity of the faith and the way of life of Baptists and evangelical Christians is considered.

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11

Shelly, Cara L. "Bradby's Baptists: Second Baptist Church of Detroit, 1910-1946." Michigan Historical Review 17, no. 1 (1991): 1. http://dx.doi.org/10.2307/20173252.

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12

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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13

Maples, Jim. "AN EXCLUSIVIST VIEW OF HISTORY WHICH DENIES THE BAPTIST CHURCH CAME OUT OF THE REFORMATION: A LANDMARK RECITAL OF CHURCH HISTORY." Studia Historiae Ecclesiasticae 41, no. 3 (May 12, 2016): 131–46. http://dx.doi.org/10.25159/2412-4265/456.

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The pages of church history reveal that the great variety of Protestant denominations today had their genesis in the Protestant Reformation of the sixteenth century. However, there is a certain strain of Baptist belief, which had its origin in the Southern Baptist Convention in the United States of America in the nineteenth century, which asserts that Baptists did not spring from the Reformation. This view contends that Baptist churches and only Baptist churches have always existed in an unbroken chain of varying names from the first century to the present time. This view is known as Landmarkism. Landmark adherents reject other denominations as true churches, reject the actions of their ministers, and attach to them designations such as societies and organisations rather than churches. Baptist historians today do not espouse such views, however, a surprising number of church members, even among millennials, still hold to such views. This article surveys the origin and spread of such views and provides scholars the means to assess the impact and continuation of Landmark beliefs.

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14

Talbot, Brian. "Baptists in America: A History." Baptist Quarterly 50, no. 4 (April 19, 2018): 170. http://dx.doi.org/10.1080/0005576x.2018.1449469.

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15

Williams, Peter W., and William Henry Brackney. "The Baptists." Journal of American History 76, no. 4 (March 1990): 1354. http://dx.doi.org/10.2307/2936738.

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16

Sims, George E., and Wayne Flynt. "Alabama Baptists: Southern Baptists in the Heart of Dixie." Journal of Southern History 66, no. 2 (May 2000): 455. http://dx.doi.org/10.2307/2587724.

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17

Haykin, Michael A. G. "A Forgotten Debate? Trinitarianism & the Particular Baptists." Perichoresis 20, no. 1 (March 1, 2022): 3–7. http://dx.doi.org/10.2478/perc-2022-0001.

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Abstract This article sets the stage for the essays in this issue of Perichoresis on the Trinitarianism of the Particular Baptists in the British Isles and Ireland between the 1640s and 1840s. It argues that this Trinitarianism is part of a larger debate about the Trinity that has been greatly forgotten in the scholarly history of this doctrine. It also touches on the way that Baptist theologians like John Gill were critical to the preservation of Trinitarian witness among this Christian community.

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Haykin, Michael A. G. "A Forgotten Debate? Trinitarianism & the Particular Baptists." Perichoresis 20, no. 1 (March 1, 2022): 3–7. http://dx.doi.org/10.2478/perc-2022-0001.

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Abstract This article sets the stage for the essays in this issue of Perichoresis on the Trinitarianism of the Particular Baptists in the British Isles and Ireland between the 1640s and 1840s. It argues that this Trinitarianism is part of a larger debate about the Trinity that has been greatly forgotten in the scholarly history of this doctrine. It also touches on the way that Baptist theologians like John Gill were critical to the preservation of Trinitarian witness among this Christian community.

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19

Haykin, Michael A. G. "A Forgotten Debate? Trinitarianism & the Particular Baptists." Perichoresis 20, no. 1 (March 1, 2022): 3–7. http://dx.doi.org/10.2478/perc-2022-0001.

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Abstract This article sets the stage for the essays in this issue of Perichoresis on the Trinitarianism of the Particular Baptists in the British Isles and Ireland between the 1640s and 1840s. It argues that this Trinitarianism is part of a larger debate about the Trinity that has been greatly forgotten in the scholarly history of this doctrine. It also touches on the way that Baptist theologians like John Gill were critical to the preservation of Trinitarian witness among this Christian community.

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20

Crowley, John, and Bill J. Leonard. "Baptists in America." Journal of Southern History 72, no. 3 (August 1, 2006): 728. http://dx.doi.org/10.2307/27649225.

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21

Sparks, Randy J., and Wayne Flynt. "Alabama Baptists: Southern Baptists in the Heart of Dixie." Journal of American History 86, no. 2 (September 1999): 747. http://dx.doi.org/10.2307/2567068.

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22

Bingham, Matthew C. "Radical Religion and Laudian Rites: Baptists and the Imposition of Hands in Revolutionary England." Journal of British Studies 61, no. 3 (July 2022): 621–43. http://dx.doi.org/10.1017/jbr.2021.187.

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AbstractThis article argues that the radical religious movements emerging during the English Revolution were indebted to a wider range of influences than is commonly assumed. This overarching argument is advanced through a close examination of a specific religious rite practiced by English General Baptists during the 1640s and 1650s: during this period, many General Baptists began to lay hands upon newly baptized converts as an initiatory liturgical rite. While this phenomenon has been widely noted, the full significance of the practice has not been fully appreciated due to both a failure of scholars to adequately locate the rite within a broader historical and theological context and a cluster of interpretive errors that have persisted throughout the literature. Though commonly interpreted as an example of radical puritanism, the Baptist imposition of hands is better understood as a radical reappropriation of confirmation as practiced in the Church of England, and more specifically, a reinterpretation of confirmation as it was pioneered by Laudian divines during the 1630s. By illuminating ways in which the General Baptist practice of laying on of hands echoed a High Church Laudian sacramentalism typically not associated with religious radicalism, this article broadens understanding of the provenance of radical religious ideology during the mid-seventeenth century and further evidences the dizzying theological eclecticism of the period.

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23

Wills, Gregory A., and Wayne Flynt. "Alabama Baptists: Southern Baptists in the Heart of Dixie." American Historical Review 105, no. 1 (February 2000): 218. http://dx.doi.org/10.2307/2652501.

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24

Owens, Jesse F. "The Salters’ Hall Controversy: Heresy, Subscription, or Both?" Perichoresis 20, no. 1 (March 1, 2022): 35–52. http://dx.doi.org/10.2478/perc-2022-0004.

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Abstract The Salters’ Hall controversy (1719) was a watershed event in the history of English Dissent. Some historians have interpreted the controversy as an early sign of the theological demise of the English General Baptists and the English Presbyterians. Conversely, the controversy has also been used to demonstrate the theological steadfastness of the English Particular Baptists and Congregationalist in the eighteenth century. Yet some of the earliest accounts of the Salters’ Hall controversy maintain that the controversy was not about the doctrine of the Trinity, but rather the requirement of subscription to extrabiblical words and phrases. This was the view of the revered divine Edmund Calamy, who refused to be involved in the controversy, even at the potential expense of his reputation. Edward Wallin, a Particular Baptist subscriber at Salters’ Hall, held a similar view of the controversy. While some historians acknowledge these accounts, they seem to ultimately doubt their truthfulness. This hesitancy is likely due, in part, to the fact that there were a few anti-Trinitarians among the nonsubscribers at Salters’ Hall. Furthermore, the English General Baptists and the English Presbyterians did deviate from theological orthodoxy later in the century. However, those who question the motives of the Non-subscribers at Salters’ Hall fail to take into account a theologically orthodox, nonsubscribing tradition among the English General Baptists and the English Presbyterians found in the writings of Thomas Grantham and Richard Baxter. In sum, one’s orthodoxy at Salters’ Hall cannot be determined solely on the basis of one’s view of subscription.

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Owens, Jesse F. "The Salters’ Hall Controversy: Heresy, Subscription, or Both?" Perichoresis 20, no. 1 (March 1, 2022): 35–52. http://dx.doi.org/10.2478/perc-2022-0004.

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Abstract The Salters’ Hall controversy (1719) was a watershed event in the history of English Dissent. Some historians have interpreted the controversy as an early sign of the theological demise of the English General Baptists and the English Presbyterians. Conversely, the controversy has also been used to demonstrate the theological steadfastness of the English Particular Baptists and Congregationalist in the eighteenth century. Yet some of the earliest accounts of the Salters’ Hall controversy maintain that the controversy was not about the doctrine of the Trinity, but rather the requirement of subscription to extrabiblical words and phrases. This was the view of the revered divine Edmund Calamy, who refused to be involved in the controversy, even at the potential expense of his reputation. Edward Wallin, a Particular Baptist subscriber at Salters’ Hall, held a similar view of the controversy. While some historians acknowledge these accounts, they seem to ultimately doubt their truthfulness. This hesitancy is likely due, in part, to the fact that there were a few anti-Trinitarians among the nonsubscribers at Salters’ Hall. Furthermore, the English General Baptists and the English Presbyterians did deviate from theological orthodoxy later in the century. However, those who question the motives of the Non-subscribers at Salters’ Hall fail to take into account a theologically orthodox, nonsubscribing tradition among the English General Baptists and the English Presbyterians found in the writings of Thomas Grantham and Richard Baxter. In sum, one’s orthodoxy at Salters’ Hall cannot be determined solely on the basis of one’s view of subscription.

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Thompson, Philip E. "A New Question in Baptist History: Seeking a Catholic Spirit among Early Baptists." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 8, no. 1 (February 1999): 51–72. http://dx.doi.org/10.1177/106385129900800104.

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Stephanini, Valdir. "Mulheres no ministério pastoral batista." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 12, no. 19 (June 26, 2018): 103. http://dx.doi.org/10.20890/reflexus.v12i19.721.

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Este artigo lida com a questão da presença de mulheres no ministério pastoral em Igrejas Batistas filiadas à Convenção Batista Brasileira. Tendo como referencial teórico, conceitos como ordenação, consagração e imposição de mãos à luz da teologia batista o texto propõe uma abordagem bíblico-teológica da questão. O tema vem recebendo inúmeros debates e discussões por parte dos batistas brasileiros nas últimas décadas, sem consenso entre suas lideranças. A Convenção Batista Brasileira transferiu a responsabilidade da decisão de permitir ou não a presença de mulheres no ministério pastoral para os pastores batistas do Brasil membros da Ordem dos Pastores Batistas do Brasil (OPBB). The OPBB, por sua vez, transferiu a responsabilidade da decisão para as seções regionais de pastores, em cada estado da federação brasileira, que decidiram pela aceitação ou rejeição da matéria. Aspectos pragmáticos ajudam a elucidar a coerência de se conceder a condição de pastoras para as mulheres que já tem servido na liderança de Igrejas Batistas ao longo de sua história, sem, contudo, receber o status de pastoras.This article deals with the question of the presence of women in the pastoral ministry in Baptist Churches affiliated to the Brazilian Baptist Convention. Having as theoretical reference, concepts such as ordination, consecration and imposition of hands in the light of Baptist theology, the text proposes a biblical-theological approach to the question. The theme has been receiving countless debates and discussions on the part of the Brazilian Baptists in the last decades, without consensus among its leaderships. The Brazilian Baptist Convention transferred the responsibility for deciding whether or not to allow the presence of women in the pastoral ministry for the Brazilian Baptists Pastors members of the Brazilian Baptists Pastors Bureau (Ordem dos Pastores Batistas do Brasil - OPBB). The OPBB, in turn, transferred the responsibility of the decision to the regional sections of pastors, in each state of the Brazilian federation, that decided for the acceptance or rejection of the matter. Pragmatic aspects help to elucidate the consistency of granting pastoral status to women who have already served in the leadership of Baptist Churches throughout their history, without, however, receiving pastoral status.

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Hankins, Barry. "The Strange Career of J. Frank Norris: Or, Can a Baptist Democrat Be a Fundamentalist Republican?" Church History 61, no. 3 (September 1992): 373–92. http://dx.doi.org/10.2307/3168377.

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From the 1920s onward, many individuals and denominations have referred to themselves as Baptist-fundamentalists or fundamentalist-Baptists. Increasingly, however, scholars are emphasizing the stark contrast between fundamentalism and Baptist life.1More than any other, the life of J. Frank Norris stands as an example of the tension, if not irreconcilability, between the two camps. The enigmatic, or perhaps oxymoronic, nature of Norris's theological life was paralleled by his political endeavors in which he claimed to be a Democrat, but almost always supported Republican candidates. Being from Texas, it was natural that Norris would begin his career as a Baptist Democrat. In time, however, he evolved into a fundamentalist Republican. He actually attempted to be a fundamentalist-Baptist religiously and a Republican-Democrat politically. The fusion of these two religious traditions was no less problematic than fusion of the political parties.

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29

Golovaschenko, S., and Petro Kosuha. "Materials for the history of the gospel-Baptist movement in Ukraine." Ukrainian Religious Studies, no. 3 (November 5, 1996): 4–15. http://dx.doi.org/10.32420/1996.3.53.

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The report is based on the first results of the study "The History of the Evangelical Christians-Baptists in Ukraine", carried out in 1994-1996 by the joint efforts of the Department of Religious Studies at the Institute of Philosophy of the National Academy of Sciences of Ukraine and the Odessa Theological Seminary of Evangelical Christian Baptists. A large-scale description and research of archival sources on the history of evangelical movements in our country gave the first experience of fruitful cooperation between secular and church researchers.

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30

DuBose, Francis M. "Book Review: A History of Black Baptists." Missiology: An International Review 14, no. 3 (July 1986): 356–57. http://dx.doi.org/10.1177/009182968601400317.

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31

Sowerby, Scott. "The Early English Baptists, 1603-1649." Journal of Early Modern History 11, no. 1-2 (2007): 163–64. http://dx.doi.org/10.1163/157006507780385071.

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32

Collinson, P. "The Early English Baptists, 1603-1649." English Historical Review CXXIII, no. 500 (February 1, 2008): 204–5. http://dx.doi.org/10.1093/ehr/cem455.

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Harvey, Paul, and Robert G. Gardner. "A Decade of Debate and Division: Georgia Baptists and the Formation of the Southern Baptist Convention." Journal of Southern History 62, no. 3 (August 1996): 580. http://dx.doi.org/10.2307/2211521.

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De Alvarenga, Leonardo Gonçalves. "IGREJAS BATISTAS NO BRASIL: CONSTRUÇÃO DE TIPOLOGIAS." Revista Caminhos - Revista de Ciências da Religião 17, no. 1 (March 29, 2019): 313. http://dx.doi.org/10.18224/cam.v17i1.6935.

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O texto visa a partir dos números do censo (IBGE-2010), mapear a complexidade e diversidade dos batistas no Brasil. A metodologia lança mão de dados quantitativos do IBGE e de entidades denominacionais, para ultrapassar uma leitura do senso-comum e avançar na compreensão desse campo religioso complexo. Também conta com pesquisa bibliográfica sobre os batistas em sites, livros e documentos que chamam atenção para história, doutrinas, continuidades e rupturas dos mais diferentes segmentos. Procura-se construir tipos ideais de batistas enquanto recurso metodológico para compreensão de uma realidade difusa e dinâmica dessa que é a maior denominação protestante histórica do Brasil. THE BAPTISTS CHURCHES IN BRAZIL: CONSTRUCTION OF TYPOLOGIES The text aims at the census numbers (IBGE-2010), mapping the complexity and diversity of Baptists in Brazil. The methodology draws on quantitative data from the IBGE and from denominational entities to overcome a common sense reading and advance in the understanding of this complex religious field. It also has bibliographical research on Baptists in websites, books and documents that call attention to history, doctrines, continuities and ruptures of the most different segments. It seeks to build ideal types of Baptists as a methodological resource for understanding a diffuse and dynamic reality of what is the largest Protestant denomination of history in Brazil.

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Shapiro, Bernard J., and G. A. Rawlyk. "Canadian Baptists and Christian Higher Education." History of Education Quarterly 29, no. 3 (1989): 486. http://dx.doi.org/10.2307/368920.

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Soderlund, Jean R., and Carla Gardina Pestana. "Quakers and Baptists in Colonial Massachusetts." Journal of American History 79, no. 3 (December 1992): 1135. http://dx.doi.org/10.2307/2080825.

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Gaustad, Edwin S., and Carla Gardina Pestana. "Quakers and Baptists in Colonial Massachusetts." Journal of Interdisciplinary History 24, no. 1 (1993): 155. http://dx.doi.org/10.2307/205124.

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Szasz, Ferenc M., and Ellen M. Rosenberg. "The Southern Baptists: A Subculture in Transition." Journal of Southern History 56, no. 4 (November 1990): 785. http://dx.doi.org/10.2307/2210980.

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Johnson, Curtis D. "Retracing Baptists in Rhode Island: Identity, Formation, and History." Journal of American History 108, no. 4 (March 1, 2022): 808. http://dx.doi.org/10.1093/jahist/jaac015.

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Herlihy, Kevin. "The Irish Baptists, 1650–1780." Irish Economic and Social History 20, no. 1 (June 1993): 76–77. http://dx.doi.org/10.1177/033248939302000106.

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Pełczyński, Grzegorz. "The Evangelical Christians-Baptists: between the religious tradition of Russia and foreign influence." Człowiek i Społeczeństwo 41 (March 15, 2016): 71–89. http://dx.doi.org/10.14746/cis.2016.41.4.

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Evangelical Christians and Baptists are Evangelical denominations representing Protestant beliefs in Russia. They share a similar approach to doctrinal matters and at one point in history united into a single ecclesiastical organisation. Domestic factors, in particular, as well as foreign influences played an important role in the Russian origins of Evangelical groups, which contributed to the Evangelical movement’s religious inquisitiveness, spiritual fervour, and readiness for martyrdom around the world. In order to develop a thorough understanding of Evangelical Christians and Baptists in Russia, one needs to explore their political and cultural backgrounds.

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Worrall, Arthur J., and Carla Gardina Pestana. "Quakers and Baptists in Colonial Massachusetts." American Historical Review 98, no. 1 (February 1993): 234. http://dx.doi.org/10.2307/2166524.

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McLoughlin, William G., and Carla Gardina Pestana. "Quakers and Baptists in Colonial Massachusetts." William and Mary Quarterly 49, no. 3 (July 1992): 540. http://dx.doi.org/10.2307/2947117.

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Gorbatov, Alexey V., and Alexander V. Fedorovich. "Pentecostals in Eastern Europe and Western Siberia: Shared History in the ХХ Century." SibScript 25, no. 6 (December 16, 2023): 749–57. http://dx.doi.org/10.21603/sibscript-2023-25-6-749-757.

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The article compares the lives of the Evangelical Pentecostals in Eastern Europe and Western Siberia in the XX century. The study relied on archival sources, as well as foreign and domestic publications on history and religious studies. The analysis covered such aspects as genesis, developmental stages, religious policy, population, and the role of charismatic leaders, e.g., Ivan E. Voronaev, who initiated the migration from Ukraine to Western Siberia. All Pentecostal communities shared the same expansion strategy, i.e., proselytism: they gained new members by converting Evangelical Christians and Baptists. The followers of the Voronaev movement lived in Western Siberia and were reluctant to unite with the local Evangelical Christians and Baptists. They avoided official registrations and made no compromises with the authorities. The Pentecostals contradicted the official policy of Soviet states and the Polish People’s Republic. Pentecostal communities sought independence from the state, glossolalia, active missionary work, and other denomination canons.

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Salamonsen, Peter. "Baptists in Twentieth Century New Zealand: Documents Illustrating Baptist Life and Development- Edited by Laurie Guy." Journal of Religious History 32, no. 3 (September 2008): 376–77. http://dx.doi.org/10.1111/j.1467-9809.2008.00674_6.x.

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Storey, John W., and Ellen M. Rosenberg. "The Southern Baptists: A Subculture in Transition." Journal of American History 77, no. 1 (June 1990): 363. http://dx.doi.org/10.2307/2078774.

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Lee, Kyung-Hee. "A History of Korean Baptists : Focusing on the “Wonsan Incident”." Korean Journal of Christian Studies 112 (April 30, 2019): 65–92. http://dx.doi.org/10.18708/kjcs.2019.04.112.1.65.

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Gaustad, Edwin Scott. "North and South in American Religious History: Baptists and Beyond." Review & Expositor 92, no. 3 (August 1995): 285–97. http://dx.doi.org/10.1177/003463739509200302.

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Langworthy, Harry W. "Charles Domingo Seventh Day Baptists and Independency." Journal of Religion in Africa 15, no. 2 (1985): 96–121. http://dx.doi.org/10.1163/157006685x00156.

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Gaustad, Edwin S. "Thomas Jefferson, Danbury Baptists, and "Eternal Hostility"." William and Mary Quarterly 56, no. 4 (October 1999): 801. http://dx.doi.org/10.2307/2674238.

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