Relevant bibliographies by topics / Evangelical Baptist Church of Georgia

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Academic literature on the topic 'Evangelical Baptist Church of Georgia'

Author: Grafiati
Published: 4 June 2021
Last updated: 14 February 2022

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Journal articles on the topic "Evangelical Baptist Church of Georgia"

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Cannon, Mae Elise, and Kevin Vollrath. "Spiritual Synchronicity: Icon Veneration in Evangelical and Orthodox Religious Practices in the 21st Century." Religions 12, no. 7 (June 24, 2021): 463. http://dx.doi.org/10.3390/rel12070463.

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Much scholarship in the dialogue between evangelical and Orthodox believers focuses on doctrinal compatibility. This article contributes to that literature by giving an example of a spiritual practice (icon veneration) that creates additional space for ecumenical dialogue and unity. Some US-evangelicals in the 21st century have incorporated the use of icons into their personal faith practices. Icon veneration is ripe with ecumenical potential for evangelical–Orthodox relations because of its prominence in Orthodox communions while at the same time appealing to a growing number of evangelicals. This article considers three sites of evangelical icon use in turn: the Evangelical Baptist Church of Georgia (EBCG), Icons of Black Saints, and an evangelical ministry called “Heart of the Artist”. Each site adopts a slightly unique understanding of icons that may appeal to evangelical believers. Although Orthodox and evangelical believers may understand theologies of icon veneration differently, the emergence of icon veneration among evangelicals remains a spiritual synchronicity, and ought to be recognized as such. Evangelicals continue to receive the gift of icon veneration from their Orthodox siblings in ways in line with the EBCG, Black Orthodox icons, and Heart of the Artist, so icon veneration has potential to further resource ecumenical dialogue.
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Fiddes, Paul S., and Malkhaz Songulashvili. "A dialogue between the Orthodox Church of Georgia and the ‘Evangelical Christians-Baptists’ of Georgia (1979–1980) with its wider Baptist context." International journal for the Study of the Christian Church 13, no. 3 (August 2013): 222–54. http://dx.doi.org/10.1080/1474225x.2013.829320.

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GEYCHENKO, Oleksandr. "Evangelical Christian Baptists of Georgia: The History and Transformation of a Free Church Tradition." Theological Reflections: Euro-Asian Journal of Theology, no. 18 (June 15, 2017): 171–77. http://dx.doi.org/10.29357/issn.2521-179x.2017.18.171.

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Searle, Joshua T. "Malkhaz Songulashvili. Evangelical Christian Baptists of Georgia: The History and Transformation of a Free Church Tradition." Studies in World Christianity 22, no. 1 (April 2016): 80–82. http://dx.doi.org/10.3366/swc.2016.0141.

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Essick, John Inscore. "Book review: Malkhaz Songulashvili, Evangelical Christian Baptists of Georgia: The History and Transformation of a Free Church Tradition." Review & Expositor 114, no. 4 (November 2017): 614–15. http://dx.doi.org/10.1177/0034637317738061j.

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Coleman, Heather J. "Evangelical Christian Baptists of Georgia: The History and Transformation of a Free Church Tradition. By Malkhaz Songulashvili. Studies in World Christianity. Waco, Tex.: Baylor University Press, 2015. xxviii + 508 pp. $79.95 cloth." Church History 87, no. 1 (March 2018): 271–73. http://dx.doi.org/10.1017/s0009640718000550.

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George, Timothy. "The Sacramentality of the Church: An Evangelical Baptist Perspective." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 12, no. 3 (August 2003): 309–23. http://dx.doi.org/10.1177/106385120301200303.

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Austin, Thomas D., James C. Richardson, and Jody C. Wright. "Worship Planning at First Baptist Church, Savannah, Georgia." Review & Expositor 85, no. 1 (February 1988): 63–70. http://dx.doi.org/10.1177/003463738808500107.

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Brown, Raymond. "Church Planting in the Evangelical Revival a Cambridgeshire Baptist Perspective." Baptist Quarterly 47, no. 3 (July 2016): 95–109. http://dx.doi.org/10.1080/0005576x.2016.1156860.

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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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Dissertations / Theses on the topic "Evangelical Baptist Church of Georgia"

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Whipple, Don. "Helping Evangelical Baptist Missions serve churches in global ministry." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p006-1555.

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Cargle, James Morris. "Developing the church council of the First Baptist Church, Shellman, Georgia." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Griffin, Philip H. "A public relations campaign for First Baptist Church, McCaysville, Georgia." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Hattaway, E. Donald. "Educating Sunday school teachers of Emmanuel Baptist Church of Blackshear, Georgia, in Baptist heritage." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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McClung, Donald L. "A strategy to evangelize internationals at First Baptist Church Doraville, Georgia." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Baughcum, Jimmy D. "Developing a marketing plan for Oakland Baptist Church of McDonough, Georgia." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Williamson, Bob. "Developing a plan of healthy church growth for First Baptist Church of Decatur, Georgia." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Bosson, Allan William. "A seminar on lay discipleship for Southside Baptist Church, Savannah, Georgia." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Hontas, David. "Equipping selected members of Beth-El Baptist Church of Doraville, Georgia, for church greeting ministry." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Fields, Terry L. "A relational evangelism program for Pine Lake Baptist Church, Stone Mountain, Georgia." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Books on the topic "Evangelical Baptist Church of Georgia"

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Evangelical Christian Baptists of Georgia: The history and transformation of a free church tradition. Waco: Baylor University Press, 2015.

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Sheryl, Exley, and Ebenezer Church (Effingham County, Ga.), eds. Ebenezer record book, 1754-1781: Births, baptisms, marriages, and burials of Jerusalem Evangelical Lutheran Church of Effingham, Georgia, more commonly known as Ebenezer Church. Baltimore, MD: Genealogical Pub. Co., 1991.

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Hageness, MariLee Beatty. Members, New Hope Baptist Church, Coweta County, Georgia. [Anniston, Ala.?]: M.B. Hageness, 1995.

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Skinner, W. Winston. A centennial history of Central Baptist Church, Newnan, Georgia. Franklin, Tenn: Providence House, 1997.

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Hayes, Mary M. History of Liberty Hill Baptist Church: Eastanollee, Georgia : Constituted 1856. Eastanollee, GA: Mary M. Hayes, 1987.

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Whittaker, Mary Catherine. A history of New Hope Baptist Church, Greshamville, Georgia, 1800-2000. Madison, GA: The Church, 2000.

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Gardner, Robert G. The Floyd County Baptist Association of Georgia, 1893-1993. Rome, Ga: The Association, 1993.

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Hill, J. Edd. Goshen Baptist Church: Lincoln County, Georgia ; Records, 1802-1869 and later. Danielsville: Heritage Papers, 1989.

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Barnett, George D. Heritage and hope: A sesquicentennial history of Noonday Baptist Church, Marietta, Georgia. Marietta, Ga. (4121 Canton Rd., Marietta): The Church, 1985.

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Parker, Elmer O. A history of Jones Creek Baptist Church, Long County, Georgia, 1810-2010. Baltimore, MD: Otter Bay Books, 2010.

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Book chapters on the topic "Evangelical Baptist Church of Georgia"

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Smith, Eric C. "“Bringing many souls home to Jesus Christ”." In Oliver Hart and the Rise of Baptist America, 80–104. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197506325.003.0005.

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As the pastor of the Charleston Baptist Church, Oliver Hart established a pattern of moderate revivalist ministry. His weekly routine of public and private ministry of the Word mirrored that of most ministers in the broadly Reformed tradition. Hart invested a significant portion of each week to preparing and delivering sermons, which he developed according to the classic Puritan method. Outside his own congregation, he partnered with evangelical leaders from a variety of other denominations, including the Anglican evangelist George Whitefield, to spread the revivalism of the Great Awakening. Hart gained a wide acceptance among the residents of Charleston in part because of the respectable social persona he developed, in contrast to the erratic behavior of the Separate Baptists and other radical revivalists. Most significant, Hart adopted the classic moderate evangelical approach to slavery while in Charleston, ministering earnestly to enslaved Africans even as he owned slaves himself. Hart’s respectable, moderate revivalism set the tone for the next century and a half for white Baptists in Charleston and the broader South.
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"CHAPTER XXXIII. The American Foreign Mission Among the Syrians of Persia. Syrian Mission. Pastor Jacobs and His Wife, Moressa. Russian Missionaries Among the Syrians of Urmia. Prof. George David Malech. Baptist Mission at Urmia." In History of the Syrian Nation and the Old Evangelical-Apostolic Church of the East, 332–42. Piscataway, NJ, USA: Gorgias Press, 2006. http://dx.doi.org/10.31826/9781463211462-039.

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Lechtreck, Elaine Allen. "Church Visitations." In Southern White Ministers and the Civil Rights Movement, 89–107. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496817525.003.0004.

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During the Civil Rights Movement, many white churches in the South issued closed-door policies that prevented black people from entering their sanctuaries. Many white ministers who attempted to admit African Americans lost their churches. This chapter relates crisis incidents in three Alabama churches, First Presbyterian, Tuscaloosa, First Presbyterian, Tuskegee, and First Baptist, Birmingham; two Baptist churches in Georgia, Tattnell Square in Macon, and Plains Baptist in Plains, three churches in Jackson, Mississippi, Galloway Memorial Methodist, First Christian, and Capitol Street Church of Christ The chapter also includes an account of the sustained campaign in Jackson by black students from Tougaloo University who suffered pain and rejection. William Cunningham, one of the ministers forced to leave Galloway Memorial Methodist Church, commented, “There was agony for the churches outside and agony within…. The church could not change the culture; but the culture changed and carried the church along with it.”
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Bean, Lydia. "Two Canadian Churches: Civil Religion in Exile." In The Politics of Evangelical Identity. Princeton University Press, 2014. http://dx.doi.org/10.23943/princeton/9780691161303.003.0005.

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This chapter compares two American churches—Northtown Baptist and Lifeway Assembly of God—with two similar congregations just across the border in Canada: Highpoint Baptist and Grace Assembly of God. Both Canadian churches constructed their subcultural identity in ways that sounded similar to the two American churches. Like their American counterparts, Canadian evangelicals identified themselves as defenders of their nation's embattled Christian heritage and emphasized shared moral stances on abortion and sexuality. However, Canadian evangelicals used Christian nationalism in more broadly civic and nonpartisan ways: to draw strong subcultural boundaries, but also to express solidarity with Canadians across cultural, religious, and partisan divides. Because Canadian evangelicals drew on different narratives of Christian nationalism, they also talked differently about poverty and the welfare state in church contexts.
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Hudnut-Beumler, James. "Megachurches and the Reinvention of Southern Church Life." In Strangers and Friends at the Welcome Table, 153–76. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469640372.003.0008.

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The phenomena of megachurches—churches with approximately two thousand in weekly worship attendance—is especially prevalent in the South. Not only is the South a region of many churches, but the likelihood that a given person attends a large congregation with giant screens, many services, ministries, programs for all ages, and perhaps even multiple locations is higher than anywhere else in the U.S. Not everyone in the South attends a megachurch but because so many do the strong megachurch model affects the general experience of church attendance and belonging, even in small churches. To examine southern megachurches in their variety, this chapter visits four churches that introduce important aspects of this innovative form: Bellevue Baptist Church just outside Memphis, Tennessee; Thomas Road Baptist Church in Lynchburg, Virginia, a church that grew the nation’s largest Christian college, Liberty University; New Birth Missionary Baptist Church in Lithonia, Georgia, associated with the prosperity gospel; and, St. Andrew AME, a neighborhood church that has grown into a multifaceted resource for its largely impoverished neighbourhood in south Memphis.
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Bramadat, Paul A. "The Role of Women." In The Church on the World's Turf. Oxford University Press, 2000. http://dx.doi.org/10.1093/oso/9780195134995.003.0008.

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Whenever I describe the IVCF to non-Christian academic peers, they almost invariably express their astonishment at the fact that at virtually every IVCF event I attend, approximately 70% of the participants are women. Perhaps this level of involvement is not unusual in the world of contemporary Protestantism; after all, in many of the churches IVCF members attend every Sunday, women outnumber men. However, the proportion of women to men is not as high in evangelical churches as it is in the IVCF (Bibby 1987:102; Rawlyk 1996:143). As well, women’s roles are usually much more tightly controlled in many if not most evangelical churches than they are in the IVCF. In fact, IVCF participants who attend churches in the Fellowship Baptist, Christian Reformed, and Brethren traditions may never see a woman in the pulpit, or, if women are allowed to speak at the front of the church, they are not usually permitted to become senior pastors or interpret the Bible. At the IVCF functions I have attended, however, women are in no way restricted in their abilities to lead worship, deliver sermons, organize events, or perform any of the myriad tasks involved in maintaining the group. In fact, the chapter’s paid staff worker is a woman, and she tries to ensure that the position of president alternates between a male and a female student every other year. I began to wonder how to make sense of the high level of female participation at every McMaster IVCF event I attended, especially in light of the fact that the scholarly literature on evangelicalism in North America often depicts the tradition as inimical or opposed to the egalitarian or feminist values that are so prevalent at universities. During my research, I found that many, but not all, of the evangelical women I interviewed maintain nonegalitarian views on the role of women. In other words, the common academic depiction of the place of women in evangelicalism seems to be confirmed by my experience, even though I hope to nuance this portrayal somewhat.
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Quiros, Ansley L. "Kneeling-In." In God with Us, 140–65. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469646763.003.0007.

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This chapter describes the rise of the kneel-in movement and the moral confrontation it provoked. Envisioned by the Student Nonviolent Coordinating Committee, kneel-ins protested segregation in sacred spaces and highlighted the theological foundations of the freedom struggle. The chapter tells the story of the kneel-in movement in Atlanta and, in the summer of 1965, in Americus. The kneel-ins at First Baptist Church and First Methodist Church in Americus were covered by the national press, provoking a firestorm of criticism and praise, as recorded in letters sent to the church. Kneel-ins also sparked a crisis within white Protestantism, particularly for the Georgia Methodist Conference and Bishop John O. Smith.
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Mehta, Samira K. "Family Planning Is a Christian Duty." In Devotions and Desires. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469636269.003.0009.

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Throughout the 1960s, the Protestant mainline developed a theology of “responsible parenthood,” grounded in scripture and Christian thought that turned the use of contraception within marriage into a site of Christian moral agency. Responsible parenthood language offered religious responses to scientific advances and scientifically articulated social problems like population explosion. Protestant clergy, nationally and locally, deployed it to encourage birth control among married couples. These leaders were often members of what is called “mainline” Protestantism, encompassing such moderate, non-evangelical denominations such as the United Methodist Church, the United Church of Christ, the Presbyterian Church (USA), the American Baptist Church, and the Episcopal Church. They eschewed fundamentalism and valued ecumenical cooperation, particularly among liberal white Protestants, building alliances through groups such as the National Council of Churches (NCC). While the number of mainline Protestants has declined since the middle of the twentieth century, in the 1960s mainline Protestants constituted a prominent voice in public conversations. Their influence was so great that much of what historians tend to see as secular was actually deeply inflected with liberal Protestant values.
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Lechtreck, Elaine Allen. "The Witness Does Not End." In Southern White Ministers and the Civil Rights Movement, 169–92. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496817525.003.0007.

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This chapter presents accomplishments of southern white ministers who witnessed for racial justice before and after the rise of black nationalism. Clarence Jordan”s cooperative interracial farm in Americus, Georgia, could have failed because of the bombing of its roadside stand and refusal of businesses to supply its needs, if not for the generosity of church groups and the success of Jordan’s writing and oratory. The South Carolina Christian Action Council established by Howard McClain as an interracial, interdenominational ministerial association dedicated to civil rights still exists. W. W. Finlator spoke from the pulpit of Pullen Memorial Baptist Church in Raleigh, North Carolina, for school desegregation, civil rights demonstrations, and equality for African Americans until his forced retirement after he sent a provocative telegram to President Carter. The tormenting experiences of Joseph Sanderson, David Moose, and Travis Frank in Eastern Arkansas did not discourage them from continuing to help African Americans.
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Bebbington, David. "Dissenting Theology from the 1720s to the 1840s." In The History of Scottish Theology, Volume II, 127–40. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759348.003.0010.

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Scottish Dissent included the Reformed Presbyterians, who upheld the covenants, the Secession, both Burghers and Antiburghers, who also looked back to the seventeenth century, and the Relief Church, which was forward-looking. The Secession branches split around 1800 over New Light, the majority effectively adopting religious toleration. John Dick and John Brown were distinguished Secession theologians. Non-Presbyterian Dissenters included the Glasites, with their Sandemanian view of faith, the Old Scots Independents, the Bereans and the Scotch Baptists, all principled Independents. The Haldane brothers launched a new evangelistic movement that led to the creation of many Independent and Baptist churches, and their associate Greville Ewing forged a Congregational Union. A number of other groups added to the diversity of Scottish Dissent. Drawing on the Westminster Confession, the various bodies were influenced by the Enlightenment and by the Evangelical Revival.
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