Books: 'Evangelical Baptist Church of Georgia'

1

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

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2

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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3

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

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4

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

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5

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

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6

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

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7

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

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8

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

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9

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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10

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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11

Shaw, Harry. They continued steadfastly: A history of Druid Hills Baptist Church, Atlanta, Georgia. Atlanta, Ga: Druid Hills Baptist Church, 1987.

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12

M, Johnson R. History of Poplar Springs North Baptist Church, Laurens County, Dublin, Georgia, 1807-1988, SBC. Roswell, Ga: WH Wolfe Associates, 1988.

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13

In the land of believers: An outsider's extraordinary journey into the heart of the evangelical church. New York: Metropolitan Books, 2010.

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14

Rock Springs Baptist Church Historical Committee. History of Rock Springs Baptist Church and community of Laurens County, Georgia, 1848-2002. Fernandina Beach, FL: Wolfe Pub., 2002.

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15

Gardner, Robert G. A decade of debate and division: Georgia Baptists and the formation of the Southern Baptist Convention. Macon, Ga: Mercer University Press, 1995.

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16

Parker, Elmer O. A history of Jones Creek Baptist Church, Long County, Georgia, 1810-1985: 175 years of dedication. Ludowici, Ga: The Church, 1985.

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17

Woodruff, Marguerite. They yet speak: A history of the First Baptist Church, Pine Mountain, Georgia, 1887-1987. Columbus, Ga: Quill Publications, 1986.

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18

Drew, Charles R. Sharing the Word with the world since 1919: A history of Jefferson Street Baptist Church, Dublin, Georgia : with a short reflection on the development of our faith and its beginnings, of the baptist witness in England, North America, and Georgia. Dublin, GA: Middle Georgia Business Products, 1996.

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19

Ferguson, Steve. God's hand upon us, 1847-1997: 150 year history of the Ebenezer Baptist Church of Gwinnett County, Dacula, Georgia. Columbus, Ga: Brentwood Christian Press, 1998.

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20

Berg, Walter H. A history of McConnell Memorial Baptist Church, Hiawassee, Georgia, 1882-1997: "to God be the glory". Franklin, N.C: Genealogy Pub. Service, 1997.

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21

Tʻvalčreliże, Zurab. Cm. Ioane Natʻlismcʻemlis monasteri: Monastery of St. John the Baptist. Tʻbilisi: Garejis kvlevis cʻentri, 2010.

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22

Adams, John Robert. Bethel Primitive Baptist Church, Taylor County, Georgia: The first 100 years, 15 June 1838-14 August 1938. [Warner Robins, Ga: Chronicles of Southern Heritage, Inc., 1995.

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23

Simms, James Meriles. The first Colored Baptist church in North America: Constituted at Savannah, Georgia, January 20, A.D. 1788 : with biographical sketches of the pastors. Philadelphia: J.B. Lippincott Co., 1987.

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24

Lawrence, Julia H. Never ending faith: A history of the Meansville Baptist Church, Meansville, Georgia, from its beginning in August 1885 to its one hundredth anniversary, August 1985. Meansville, Ga: The Church, 1985.

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25

Thondolo, M. M. Evaluation of the relief program executed in Machinga District by the Evangelical Baptist Church of Malawi (E.B.C.M.) with the assistance of Emmanuel International (E.I.) of Canada: Final report. [Zomba, Malawi]: University of Malawi, Centre for Social Research, 1995.

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26

Songulashvili, Malkhaz. Evangelical Christian Baptists of Georgia: The History and Transformation of a Free Church Tradition. Baylor University Press, 2015.

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27

Rivers, Isabel. The Pilgrim’s Progress in the Evangelical Revival. Edited by Michael Davies and W. R. Owens. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199581306.013.36.

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This chapter is concerned with the ways in which evangelicals of various persuasions in the later eighteenth century—Methodists (both Arminian and Calvinist), Church of England evangelicals, and evangelical Dissenters (both Congregationalist and Baptist)—adopted The Pilgrim’s Progress as one of their key texts and made it speak to their own situations. It focuses on three main topics: first, how, in the hands of its editors, The Pilgrim’s Progress became a polemical text, especially from the 1770s onwards, one hundred years after the book’s publication; second, how it was used as a guide to Christian experience as lived by evangelicals; and third, how it became a means of writing the history of Dissent and evangelicalism. The key figures discussed include John Wesley, George Whitefield, John Newton, Richard Conyers, William Shrubsole, William Mason, George Burder, John Bradford, and Thomas Scott.

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28

1924-, Gardner Robert G., ed. A History of the Georgia Baptist Association, 1784-1984. Atlanta: Georgia Baptist Historical Society, 1988.

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29

Philadelphia Free Will Baptist Church (Charlton County, Ga.), ed. History of Philadelphia Free Will Baptist Church of Charlton County, Georgia. [Charlton County, Ga.]: The Church, 1987.

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30

To God be the glory: Central Baptist Church, Douglasville, Georgia, 1907-2007. Nashville,, TN: Fields Pub., 2007.

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31

First Baptist Church, Locust Grove, Georgia: "keeping house for god", 1825-2000. Locust Grove, GA: First Baptist Church of Locust Grove, Georgia, 2000.

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32

Shriver, George H. Pilgrims Through the Years: A Bicentennial History of First Baptist Church, Savannah, Georgia. Providence House Publishers, 1999.

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33

Strength for today, bright hope for tomorrow: Abilene Baptist Church, Martinez, Georgia, 1774-1999. Franklin, Tenn: Providence House, 1999.

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34

Miller, Ruth Wagner. A Fellowship of Defenders: The World War II Veterans, First Baptist Church, Marietta Georgia. Xlibris Corporation, 2003.

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35

Miller, Ruth Wagner. A Fellowship of Defenders: The World War II Veterans, First Baptist Church, Marietta Georgia. Xlibris Corporation, 2003.

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36

O, Parker Elmer, ed. A history of Jones Creek Baptist Church, Long County, Georgia, 1810-2000: 190 years of ministry. Baltimore, MD: Gateway Press, 2000.

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37

A Journey of Faith and Community: The Story of the First Baptist Church of Augusta, Georgia. Mercer University Press, 2017.

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38

History of the First Baptist Church of Christ at Macon: Macon, Georgia, 1826-1969, 1969-1990. First Baptist Church of Christ, 1991.

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39

Origin and formation of the Baptist Church, in Granville-Street, Halifax, Nova-Scotia, constituted on the 30th of September, A.D. 1827: In which some notice is taken of the influence of evangelical truth and of the motives which induced a recent separation from the Church of England. [Boston?: s.n.], 1985.

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40

J, Thomas Grover. Developing a sponsorship ministry for assimilating new adult members into the fellowship of the Annistown Road Baptist Church of Lithonia, Georgia. 1994.

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41

Cooper, Brian David Raymond. Neither sociology nor socialism: The evangelical social agenda of the Baptist Convention of Ontario and Quebec, 1900-1945. Toronto, Ont, 2000.

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42

Pope, Lonnie Gordon. Involving members of South Hall Baptist Church, Gainesville, Georgia, in Christian service through the discovery and utilization of spiritual gifts. 1994.

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43

Forty-two years experience as pastor: Evangelical humane and reform activities : brief fifty years history of the New England Baptist Missionary Convention. [S.l: s.n., 1987.

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44

Forty-two years experience as pastor: Evangelical humane and reform activities : brief fifty years history of the New England Baptist Missionary Convention. [S.l: s.n., 1987.

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45

Evans, Cecelia Gartrell. Appointed to tell more: A chronicle of Springfield Baptist Church organized 1868 and Rev. Lewis Williams 1821-1906 of Washington-Wilkes County, Georgia. The Author, 2001.

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46

Smith, Eric C. Oliver Hart and the Rise of Baptist America. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197506325.001.0001.

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Oliver Hart was arguably the most important evangelical leader of the pre-Revolutionary South. For thirty years the pastor of the Charleston Baptist Church, Hart’s energetic ministry breathed new life into that congregation and the struggling Baptist cause in the region. As the founder of the Charleston Baptist Association, Hart did more than any single person to lay the foundations for the institutional life of the Baptist South, while also working extensively with evangelicals of all denominations to spread the revivalism of the Great Awakening across the lower South. One reason for Hart’s extensive influence is the uneasy compromise he made with white Southern culture, most apparent in his willingness to sanctify rather than challenge the institution of slavery, as his more radical evangelical predecessors had done. While this capitulation gained Hart and his fellow Baptists access to Southern culture, it would also sow the seeds of disunion in the larger American denomination Hart worked so hard to construct. Oliver Hart and the Rise of Baptist America is the first modern biography of Oliver Hart, at the same time interweaving the story of the remarkable transformation of America’s Baptists across the long eighteenth century. It provides perhaps the most complete narrative of the early development of one of America’s largest, most influential, and most understudied religious groups.

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47

Larsen, Timothy. Congregationalists. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0002.

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The nineteenth century was a period of remarkable advance for the Baptists in the United Kingdom. The vigour of the Baptist movement was identified with the voluntary system and the influence of their leading pulpiteers, notably Charles Haddon Spurgeon. However, Baptists were often divided on the strictness of their Calvinism, the question of whether baptism as a believer was a prerequisite for participation in Communion, and issues connected with ministerial training. By the end of the century, some Baptists led by F.B. Meyer had recognized the ministry of women as deaconesses, if not as pastors. Both domestic and foreign mission were essential to Baptist activity. The Baptist Home Missionary Society assumed an important role here, while Spurgeon’s Pastors’ College became increasingly significant in supplying domestic evangelists. Meyer played an important role in the development, within Baptist life, of interdenominational evangelism, while the Baptist Missionary Society and its secretary Joseph Angus supplied the Protestant missionary movement with the resonant phrase ‘The World for Christ in our Generation’. In addition to conversionism, Baptists were also interested in campaigning against the repression of Protestants and other religious minorities on the Continent. Baptist activities were supported by institutions: the formation of the Baptist Union in 1813 serving Particular Baptists, as well as a range of interdenominational bodies such as the Evangelical Alliance. Not until 1891 did the Particular Baptists merge with the New Connexion of General Baptists, while theological controversy continued to pose fresh challenges to Baptist unity. Moderate evangelicals such as Joseph Angus who occupied a respectable if not commanding place in nineteenth-century biblical scholarship probably spoke for a majority of Baptists. Yet when in 1887 Charles Haddon Spurgeon alleged that Baptists were drifting into destructive theological liberalism, he provoked the ‘Downgrade Controversy’. In the end, a large-scale secession of Spurgeon’s followers was averted. In the area of spirituality, there was an emphasis on the agency of the Spirit in the church. Some later nineteenth-century Baptists were drawn towards the emphasis of the Keswick Convention on the power of prayer and the ‘rest of faith’. At the same time, Baptists became increasingly active in the cause of social reform. Undergirding Baptist involvement in the campaign to abolish slavery was the theological conviction—in William Knibb’s words—that God ‘views all nations as one flesh’. By the end of the century, through initiatives such as the Baptist Forward Movement, Baptists were championing a widening concern with home mission that involved addressing the need for medical care and housing in poor areas. Ministers such as John Clifford also took a leading role in shaping the ‘Nonconformist Conscience’ and Baptists supplied a number of leading Liberal MPs, most notably Sir Morton Peto. Their ambitions to make a difference in the world would peak in the later nineteenth and early twentieth century as their political influence gradually waned thereafter.

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48

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

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

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49

Kling, David W. Presbyterians and Congregationalists in North America. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0008.

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John Wesley founded Methodism as an evangelical renewal movement within the Church of England. That structure encouraged both establishment impulses and Dissenting movements within Methodism in the North American context. In Canada, British missionaries planted a moderate, respectable form of Methodism, comfortable with the establishment. In Ontario, however, Methodism drew from a more democratized, enthusiastic revivalism that set itself apart from the establishment. After a couple of generations, however, these poorer outsiders had moved into the middle class, and Canadian Methodism grew into the largest denomination, with a sense of duty to nurture the social order. Methodism in the United States, however, embodied a paradox representative of a nation founded in a self-conscious act of Dissent against an existing British system. Methodism came to embrace the American cultural centre while simultaneously generating Dissenting movements. After the American Revolution, ordinary Americans challenged deference, hierarchy, patronage, patriarchy, and religious establishments. Methodism adopted this stance in the religious sphere, growing as an enthusiastic, anti-elitist evangelistic campaign that validated the spiritual experiences of ordinary people. Eventually, Methodists began moving towards middle-class respectability and the cultural establishment, particularly in the largest Methodist denomination, the Methodist Episcopal Church (MEC). However, democratized impulses of Dissent kept re-emerging to animate new movements and denominations. Republican Methodists and the Methodist Protestant Church formed in the early republic to protest the hierarchical structures of the MEC. African Americans created the African Methodist Episcopal Church and African Methodist Episcopal Zion Church in response to racism in the MEC. The Wesleyan Methodist Church and the Free Methodists emerged in protest against both slavery and hierarchy. The issue of slavery divided the MEC into northern and southern denominations. The split reflected a battle over which religious vision of slavery would be adopted by the cultural establishment. The denominations remained divided after the Civil War, but neither could gain support among newly freed blacks in the South. Freed from a racialized religious establishment embedded in slavery, former slaves flocked to independent black Methodist and Baptist churches. In the late nineteenth century, Methodism spawned another major evangelical Dissenting movement, the Holiness movement. Although they began with an effort to strengthen Wesleyan practices of sanctification within Methodism, Holiness advocates soon became convinced that most Methodists would not abandon what they viewed as complacency, ostentation, and worldliness. Eventually, Holiness critiques led to conflicts with Methodist officials, and ‘come-outer’ groups forged a score of new Holiness denominations, including the Church of God (Anderson), the Christian Missionary Alliance, and the Church of the Nazarene. Holiness zeal for evangelism and sanctification also spread through the missionary movement, forming networks that would give birth to another powerful, fragmented, democratized movement of world Christianity, Pentecostalism.

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Books on the topic 'Evangelical Baptist Church of Georgia'

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