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Relevant bibliographies by topics / Charles Town Baptist Church

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Academic literature on the topic 'Charles Town Baptist Church'

Author: Grafiati

Published: 4 June 2021

Last updated: 2 February 2022

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Journal articles on the topic "Charles Town Baptist Church"

1

Balmer, Randall, and Catharine Randall. "“Her Duty to Canada”: Henriette Feller and French Protestantism in Québec." Church History 70, no. 1 (March 2001): 49–72. http://dx.doi.org/10.2307/3654410.

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George McTaggart's house sits across the road from the tiny clapboard Baptist church, the only landmark in the postage-stamp sized, rural town of Saint-Blaise, Québec, a town where, as inhabitants confide, “Protestants and Catholics have always had a love-hate relationship.” McTaggart will probably be mowing the long fields behind his narrow farm with his tractor, just as he was the day we met him. He speaks English with a Scots brogue and French with the characteristic Québecois broadness. He has wise eyes, wrinkles like a topographic map, and a mischievous sense of humor. Pushing eightyfive, he remembers virtually every event in his long life, every person he has ever known, but he speaks with special animation about someone he never met, a strong-minded, charismatic, independent Swiss woman named Henriette Feller.

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Weimer, Adrian Chastain. "The Resistance Petitions of 1664–1665: Confronting the Restoration in Massachusetts Bay." New England Quarterly 92, no. 2 (June 2019): 221–62. http://dx.doi.org/10.1162/tneq_a_00734.

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Concerned about losing their civil and church liberties under the newly restored Charles II's regime, colonial Puritans organized town-wide petition campaigns. Signed by both freemen and non-freemen, the 1664-1665 petitions drew on biblical, constitutional, and Civil War-era language to urge the Massachusetts General Court to resist the king's demands.

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3

Woltjer, J. J. "'De Zuivering Der Leer'. Over Protestantiserende Katholieken En Protestanten in Groningen in 1556.1." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 78, no. 1 (1998): 1–17. http://dx.doi.org/10.1163/002820392x00248.

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AbstractEven after its incorporation in the realm of Charles V in 1536, Groningen remained independent. It continued to be so in the early years of Philip II's reign. The town authorities made the local church tolerant and broad. Even the separatist Mennonites were accepted until the government in Brussels forced the local magistrates to take action against secret conventicles. Between the broad "established church" and the Mennonites, there was hardly room for a Reformed community. It thus remained small until 1566.

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McGowan, Andrew. "CHARLES HADDON SPURGEON: WHAT CAN WE LEARN FROM HIM FOR TODAY?" VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 6, no. 2 (October 14, 2019): 133–46. http://dx.doi.org/10.51688/vc6.2.2019.art3.

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In this article, the author gives an account of the life and theology of C.H. Spurgeon (1834-1892), the famous Reformed Baptist Minister, who preached in London in the second half of the nineteenth century. The account demonstrates that Spurgeon was not only the most renowned preacher of his day, most of whose sermons were published and are still read widely today but also an author who published many volumes. In addition to his work as preacher and writer, Spurgeon built children’s orphanages, started a theological college and assisted in many noble causes. As part of this benevolent work, his church contributed large sums to support poor relief. Having told Spurgeon’s story, the article then indicates six areas of Spurgeon’s life and ministry which are helpful for us today: his Passion for Souls; his Devotion to Prayer and Study; His attitude to the Bible & Expository Ministry; his Pastoral Ministry; His Practical Christianity; and His refusal to compromise on the truth of the gospel. KEYWORDS: Spurgeon, ministry, preach, Bible

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Randall, Ian. "Charles Haddon Spurgeon, the Pastors’ College and the Downgrade Controversy." Studies in Church History 43 (2007): 366–76. http://dx.doi.org/10.1017/s042420840000334x.

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Charles Haddon Spurgeon (1834–92) began his pastoral ministry in a village Baptist chapel in Cambridgeshire but became a national voice in Victorian England through his ministry in London. The huge crowds his preaching attracted necessitated the building of the Metropolitan Tabernacle, at the Elephant and Castle, which accommodated over 5,000 people. ‘By common consent’, says David Bebbington, Spurgeon was ‘the greatest English-speaking preacher of the century’. Spurgeon, like other nineteenth-century ecclesiastical figures, was involved in theological controversies, including the ‘Downgrade Controversy’, in which, in typically robust style, he attacked theological liberalism. In August 1887, he trumpeted: ‘The Atonement is scouted, the inspiration of Scripture derided, the Holy Spirit degraded into an influence, the punishment of sin turned into a fiction, and the resurrection into a myth …’ The Downgrade controversy has not attracted nearly as much attention as debates provoked in the nineteenth century by Essays and Reviews (1860) and Lux Mundi (1889), perhaps because the latter affected Anglicanism rather than the Free Churches. But since as many people were attending Free Churches as Anglican churches, the issues raised in the Downgrade, as the most serious nineteenth-century Free Church dispute, are of considerable significance.

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Davis, Charles L. "Louis Sullivan and the Physiognomic Translation of American Character." Journal of the Society of Architectural Historians 76, no. 1 (March 1, 2017): 63–81. http://dx.doi.org/10.1525/jsah.2017.76.1.63.

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Louis Sullivan and the Physiognomic Translation of American Character examines the racial politics of Louis Sullivan's democratic vision for American architecture, as manifest in his interpretations of physiognomic character in people and the built environment and in his reflections on U.S. nationalism. Charles L. Davis II argues that while Sullivan believed that ordinary Americans would produce an indigenous culture reflective of democratic ideals, his assimilationist conception of American citizenship excluded recent white immigrants and resident nonwhite peoples and limited his democratic architecture, as in the case of Kehilath Anshe Ma'ariv Synagogue in Chicago. While Sullivan's ornament for the synagogue expressed Jewish identity in Chicago, its Richardsonian exterior referred to his secular-assimilationist model of national culture. The synagogue's subsequent use as Pilgrim Baptist Church by an African American congregation complicates our understanding of Sullivan's assimilationist political theory and its expression in his architecture.

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Bizzotto, Julie. "SENSATIONAL SERMONIZING: ELLEN WOOD,GOOD WORDS, AND THE CONVERSION OF THE POPULAR." Victorian Literature and Culture 41, no. 2 (February 15, 2013): 297–310. http://dx.doi.org/10.1017/s106015031200040x.

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In the nineteenth century Britainunderwent a period of immense religious doubt and spiritual instability, prompted in part by German biblical criticism, the development of advanced geological and evolutionary ideas forwarded by men such as Charles Lyell and Charles Darwin, and the crisis in faith demonstrated by many high profile Church members, particularly John Henry Newman's conversion to Catholicism in 1845. In tracing the development of this religious disbelief, historian Owen Chadwick comments that “mid-Victorian England asked itself the question, for the first time in popular understanding, is Christian faith true?” (Victorian Church: Part I1). Noting the impact of the 1859 publication of Darwin'sOrigin of Speciesand the multi-authored collectionEssays and Reviewsin 1860, Chadwick further posits that “part of the traditional teaching of the Christian churches was being proved, little by little, to be untrue” (Victorian Church: Part I88). As the theological debate over the truth of the Bible intensified so did the question of how to reach, preach, and convert the urbanized and empowered working and middle classes. Indicative of this debate was the immense popularity of the Baptist preacher Charles Spurgeon, who was commonly referred to as the “Prince of Preachers.” Spurgeon exploded onto the religious scene in the mid-1850s and his theatrical and expressive form of oratory polarized mid-Victorian society as to the proper, most effective mode of preaching. In print culture, the emergence of the religious periodicalGood Words, with its unique fusion of spiritual and secular material contributed by authors from an array of denominations, demonstrated a concurrent re-evaluation within the religious press of the evolving methods of disseminating religious discourse. The 1864 serialization of Ellen Wood'sOswald CrayinGood Wordsemphasizes the magazine's interest in combining and synthesizing religious and popular material as a means of revitalizing interest in religious sentiment. In 1860 Wood's novelEast Lynnewas critically categorized as one of the first sensation novels of the 1860s, a decade in which “sensational” became the modifier of the age. Wood, alongside Wilkie Collins and Mary Elizabeth Braddon, was subsequently referred to as one of the original creators of sensation fiction, a genre frequently denigrated as scandalous and immoral.Oswald Cray, however, sits snugly among the sermons, parables, and social mission essays that fill the pages ofGood Words.

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Fielding, John. "Opposition to the Personal Rule of Charles I: The Diary of Robert Woodford, 1637–1641." Historical Journal 31, no. 4 (December 1988): 769–88. http://dx.doi.org/10.1017/s0018246x00015508.

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Robert Woodford was an obscure man, the steward of Northampton from 1636 until his death in 1654, whose diary, which covers the period 1637 until 1641, tells us much about how provincial men viewed the growing political crisis which was to culminate in civil war. There are very few sources available from which to assemble a biography of the diarist. He warrants no article in Dictionary of national biography, he is not recorded as having attended either university, nor to have registered at any of the inns of court. In a brief biography, his eldest son Samuel stated that his father was born in 1606, the son of a gentleman, Robert Woodford of Old in Northamptonshire, that ‘he had but Ordinary Education’, and that his ‘meane Fortune’ meant that ‘he could never provide for us in Lands or Money’. He married Hannah, daughter of Robert Hancs, citizen of London, in 1635 at the church of Allhallows-in-the-Wall. The minute book of the Northampton Town Assembly furnishes us with a few brief details of his career as a provincial legal practitioner. In 1636, he was elected steward of the town of Northampton by the good offices of his patron John Reading, the outgoing steward, who relinquished the office in his favour. The climax of his career would seem to have been his appointment as under-sheriff of the county in 1653 until his death in 1654: he remained a provincial lawyer.

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Morris, David. "‘Here, by experiment’: Edgar Wood in Middleton." Bulletin of the John Rylands Library 89, no. 1 (March 2012): 127–60. http://dx.doi.org/10.7227/bjrl.89.1.6.

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Edgar Wood and Middleton are closely entwined. Until his fifties, Wood engaged in the life of his native town, while his architecture gradually enriched its heritage. The paper begins with Woods character and gives an insight into his wider modus operandi with regard to fellow practitioners. A stylistic appraisal of his surviving Middleton area buildings draws attention to his individual development of Arts and Crafts architecture, a pinnacle of which was Long Street Methodist Church and Schools. The impact of J. Henry Sellers is examined, and the emergence of their subsequent modernism is traced through a number of pioneering designs. Stylistic connections with Charles Rennie Mackintosh of Glasgow and the Viennese architect Josef Hoffmann imply that Woods experiments were sometimes part of a wider stylistic development. Finally, a small cluster of Middleton houses summarizes Woods architectural journey, illustrating his incremental transition from Arts and Crafts to early Modern Movement architecture.

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Židová, Diana. "Manifestations of Slovak and Rusyn Identity in Vasil Stefan Koban’s The Sorrows of Marienka and Excerpt from Michal." CLEaR 3, no. 1 (March 1, 2016): 39–46. http://dx.doi.org/10.1515/clear-2016-0004.

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Abstract Vasil Stefan Koban (1918-2007) was an American writer of Slovak origin. His cultural identity is, however, somewhere between Rusyn and Slovak, but all his writings were published in Slovak journals such as Slovakia, or Almanac run by National Slovak Society. The Slovak translation of his only novel, The Sorrows of Marienka, was published in 2006 with the subtitle Púť Slovákov za lepším životom do Ameriky. The book is about the life of his mother Marienka who after marriage to Ivan Kinda emigrates from Jarabina to Conemaugh, an American coal mine town. Excerpt from Michal: Biography of a Galician Coal Miner, 1906-1933 is a revised version of the story in which Michal, Koban’s father and Marienka’s second husband, loses his leg in an accident and he must stay in a hospital for a year. In both stories Koban uses lots of Slovak words, but on the other hand, he mentions that Michal helped to build the Russian Orthodox Church of St. John the Baptist in Conemaugh with other Galicians, his natives, since he was born in Habowa. Although he considered himself to be of Slovak origin, Koban is enlisted under Carpatho-Rusyn Literature in The Greenwood Encyclopedia of Multiethnic American Literature. The article focuses on manifestations of Slovak and Rusyn identity in Koban’s two most notable literary works.

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Dissertations / Theses on the topic "Charles Town Baptist Church"

1

Brooks, Gary S. "A proactive strategy for improving the health and ministry effectiveness of Bethany Baptist Church." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Witzig, Fred. "The Great Anti-Awakening anti-revivalism in Philadelphia and Charles Town, South Carolina, 1739-1745 /." [Bloomington, Ind.] : Indiana University, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3319836.

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Thesis (Ph.D.)--Indiana University, Dept. of History, 2008.
Title from PDF t.p. (viewed on May 13, 2009). Source: Dissertation Abstracts International, Volume: 69-08, Section: A, page: 3292. Adviser: Stephen J. Stein.

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3

Ramage, James Michael. "Developing a program of relational evangelism through home cell units as a ministry of West St. Charles Baptist Church, Boutte, Louisiana." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Owens, Michael Wesley. "A strategy for evangelizing and congregationalizing Hispanics in the rural and small-town mid-South." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Mitchell, Eric Jay. "Equipping the ministers of the Carey Baptist Association with the skills necessary to experience success during the interim a workshop for interim staff /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Books on the topic "Charles Town Baptist Church"

1

Morris, Jane Boroughs. Pickens, the town and the first Baptist church. Pickens, S.C: The Church, 1991.

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2

White, Jack L. Rawson Freewill Baptist Church records, 1830-1916: Town of Lyndon, Cattaraugus County, New York. Baltimore, MD: Gateway Press, 2008.

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White, Jack L. Rawson Freewill Baptist Church records, 1830-1916: Town of Lyndon, Cattaraugus County, New York. Baltimore, MD: Gateway Press, 2008.

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4

North Middlesex Family History Society. Index and monumental inscriptions, St. Pancras Old Church, St. Pancras New Chruch, St. John the Baptist, Kentish Town. (London): The Society, 1988.

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5

Jennings, Laura O. Records of First Baptist Church of Sennett, Cayuga County, New York and history of Cayuga County, New York: With data from town of Sennett, and 1867 directory of individuals, from Cayuga County, 1868 directory by Hamilton Child. Sarasota, FL: Aceto Bookmen, 1995.

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6

Martin, Sylvia Shea. St. Patrick's historic cemetery: The cemetery for the Catholic church on the island (called St. Charles Boromeo) and the German Catholics in Menasha, at Green Bay and Ridgeway Roads in the town of Menasha, Winnebago County, Wisconsin. Menasha, Wis. (320 Nicolet Blvd., Menasha 54952): St. Patrick's Parish, 1997.

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7

Church, city, and labyrinth in Brontë, Dickens, Hardy, and Butor. New York: P. Lang, 1993.

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8

Weaver, C. Douglas. Every town needs a downtown church: A history of First Baptist Church, Gainesville, Florida. Fields Pub, 2000.

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9

House of Prayer Church of God, Charles Town, West Virginia: Sixtieth anniversity journal. Washington, D.C: Middle Atlantic Regional Press, 1996.

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Lyall, Richard. Charles H. Spurgeon, the scriptures, and the unity of the Church: A controversial Baptist preacher in late Victorian England. 1991.

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Book chapters on the topic "Charles Town Baptist Church"

1

Bettez, David J. "Opposition to the War." In Kentucky and the Great War. University Press of Kentucky, 2016. http://dx.doi.org/10.5810/kentucky/9780813168012.003.0005.

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While most Kentuckians supported the US entry into the war, some dissent arose. Most notably, influential Southern Baptist pastor H. Boyce Taylor from Murray objected strenuously to the war, prompting investigations by the Kentucky Council of Defense and the US Department of Justice’s Bureau of Investigation (BI). Taylor eventually backed down and avoided jail. Another notable case involved three German American men from northern Kentucky (most prominently Charles B. Schoberg) who allegedly made pro-German comments and were prosecuted by federal authorities for sedition and spent time in federal prison. The BI investigated and successfully prosecuted other cases throughout the state, including Holiness Church preachers who opposed war in general and alleged subversion by African Americans. Although a few cases of draft resistance occurred, the number of draft resisters in Kentucky was much lower than in many southern states.

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Cox, Karen L. "Jim Crow’s Investigation." In Goat Castle. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469635033.003.0007.

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Maurice O’Neill’s arrival sends the investigation into the black community after Minor’s “strange negro” reference. Local blacks are rounded up and the name Lawrence Williams emerges. Separately, a black man is shot and killed in Pine Bluff, Arkansas. His name is George Pearls and the police chief in Pine Bluff thought he might be the person to have killed Merrill. Book Roberts initially disregards the call. The investigation continues until someone tips Roberts off that a man named Williams was staying with Emily Burns and her mother Nellie Black. Deputies go to their home, find Williams trunk, and discover papers with the name George Pearls. Pearls/Williams are the same person. Emily is arrested alongside her mother. Emily is browbeaten and threatened with being whipped before she offers a “confession.” She remained in jail without an attorney. Her only visitor, her minister from Antioch Baptist Church, Charles Anderson.

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Brown, Jeannette E. "Chemists Who Work in Industry." In African American Women Chemists in the Modern Era. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190615178.003.0006.

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Dr. Dorothy J. Phillips (Fig. 2.1) is a retired industrial chemist and a member of the Board of Directors of the ACS. Dorothy Jean Wingfield was born in Nashville, Tennessee on July 27, 1945, the third of eight children, five girls and three boys. She was the second girl and is very close to her older sister. Dorothy grew up in a multi- generational home as both her grandmothers often lived with them. Her father, Reverend Robert Cam Wingfield Sr., born in 1905, was a porter at the Greyhound Bus station and went to school in the evenings after he was called to the ministry. He was very active in his church as the superintendent of the Sunday school; he became a pastor after receiving an associate’s degree in theology and pastoral studies from the American Baptist Theological Seminary. Her mother, Rebecca Cooper Wingfield, occasionally did domestic work. On these occasions, Dorothy’s maternal grandmother would take care of the children. Dorothy’s mother was also very active in civic and school activities, attending the local meetings and conferences of the segregated Parent Teachers Association (PTA) called the Negro Parent Teachers Association or Colored PTA. For that reason, she was frequently at the schools to talk with her children’s teachers. She also worked on a social issue with the city to move people out of the dilapidated slum housing near the Capitol. The town built government subsidized housing to relocate people from homes which did not have indoor toilets and electricity. She was also active in her Baptist church as a Mother, or Deaconess, counseling young women, especially about her role as the minister’s wife. When Dorothy went to school in 1951, Nashville schools were segregated and African American children went to the schools in their neighborhoods. But Dorothy’s elementary, junior high, and high schools were segregated even though the family lived in a predominately white neighborhood. This was because around 1956, and after Rosa Park’s bus boycott in Montgomery, AL, her father, like other ministers, became more active in civil rights and one of his actions was to move to a predominately white neighborhood.

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4

"for the Propagation of the Gospel and local associations for promoting dis-ciplined spirituality. Methodist co-option of the form built a bridge to evangelicalism. In Britain the Baptist (1792), London (1795), and Church (1799) Missionary Societies, the Religious Tract Society (1799) and, supremely, the British and Foreign Bible Society (1804) offered Americans well-publicized examples for how rapidly, how effectively and with what reach lay-influenced societies could mobilize to address specific religious and social needs. A few small-scale voluntary societies had been formed in America before the turn of the nineteenth century, but it was only after about 1810 that voluntary societies – as self-created vehicles for preaching the Christian message, distributing Christian literature and bringing scattered Christian exertions together – fuelled the dramatic spread of evangelical religion in America. Many of the new societies were formed within denominations and a few were organized outside the boundaries of evangelicalism, like the American Unitarian Association of 1825. But the most important ones were organized by interdenominational teams of evangelicals for evangelical pur-poses. Charles Foster’s helpful (but admittedly incomplete) compilation of 159 American societies from this era finds 24 founded between 1801 and 1812, and another 32 between 1813 and 1816, with an astounding 15 in 1814 alone. After a short pause caused by the Bank Panic of 1819, the pace of for-mation picked up once again through the 1820s. The best funded and most." In The Rise of the Laity in Evangelical Protestantism, 158–59. Routledge, 2003. http://dx.doi.org/10.4324/9780203166505-76.

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