Relevant bibliographies by topics / Slavery and the church – Baptists

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  2. Dissertations / Theses
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Academic literature on the topic 'Slavery and the church – Baptists'

Author: Grafiati
Published: 4 June 2021
Last updated: 6 February 2022

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Journal articles on the topic "Slavery and the church – Baptists"

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Gutacker, Paul. "Seventeen Centuries of Sin: The Christian Past in Antebellum Slavery Debates." Church History 89, no. 2 (2020): 307–32. http://dx.doi.org/10.1017/s0009640720000645.

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AbstractHistorians of American religion generally agree that religious debates over slavery were characterized by a reliance on the plain meaning of the Bible. According to the conventional wisdom, antebellum Americans were uninterested in or even overtly hostile to tradition and church history. However, a close study of pro- and antislavery literature complicates this picture of ahistorical biblicism. For some defenders of slavery, not merely the Bible but also Christian tradition supported their position, and these Catholics, Episcopalians, Presbyterians, Methodists, and Baptists mined the p
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Sannikov, Sergiy. "Discussions About Water Baptism in West and East." European Journal of Theology 28, no. 2 (2020): 136–43. http://dx.doi.org/10.5117/ejt2019.2.005.sann.

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SummaryThis article analyses the emergence of new liturgical thinking in the Baptist movement, especially in the Slavic Baptist churches, in the context of the worldwide liturgical renewal. The author points to British Baptist sacramentalism, to ‘A Manifesto for Baptist Communities’ in North America, criticising these movements, and then to the comparable discussion in the Slavic churches after the collapse of the Soviet Union. Particular emphasis is put on water baptism, as a test case showing different theological approaches to understanding God’s presence in the liturgy. The article conside
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Goetz, Rebecca Anne. "From Protestant Supremacy to Christian Supremacy." Church History 88, no. 3 (2019): 763–66. http://dx.doi.org/10.1017/s0009640719001896.

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Over the last generation, historians have begun to explain Christianity's impact on developing ideas of race and slavery in the early modern Atlantic. Jon Sensbach's A Separate Canaan: The Making of an Afro-Moravian World in North Carolina, 1763–1840 showed how Moravians struggled with both race and slavery, ultimately concluding that Moravians adopted the racist attitudes of their non-Pietist North Carolina neighbors. Travis Glasson's Mastering Christianity: Missionary Anglicanism and Slavery in the Atlantic World showed how the Anglican church accustomed itself to slavery in New York and the
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Hall, Catherine. "A Jamaica of the Mind: Gender, Colonialism, and the Missionary Venture." Studies in Church History 34 (1998): 361–90. http://dx.doi.org/10.1017/s0424208400013759.

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Mary Ann Middleditch, a young woman of twenty in 1833, living in Wellingborough in Northamptonshire and working in a school, confided in her letters her passionate feelings about Jamaica and the emancipation of slaves. The daughter of a Baptist minister, she had grown up in the culture of dissent and antislavery and felt deeply identified with the slaves whose stories had become part of the books she read, the sermons she heard, the hymns she sang, the poems she quoted, and the missionary meetings she attended. In 1833, at the height of the antislavery agitation, Mary Ann followed the progress
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Mazur, Peter. "Combating “Mohammedan Indecency”: The Baptism of Muslim Slaves in Spanish Naples, 1563-1667." Journal of Early Modern History 13, no. 1 (2009): 25–48. http://dx.doi.org/10.1163/157006509x454707.

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AbstractIn the century following the Council of Trent, ecclesiastical authorities in Naples embarked on a campaign, the largest of its kind in Italy, to convert the city's Muslim slaves to Christianity. For the Church, the conversions were not only important for the conquest of individual believers, but symbolic occasions that demonstrated on a small scale important themes of Christian ethics and anti-Islamic polemic. At the same time, the number and frequency of the conversions forced secular authorities to confront the problem of the civil status of newly baptized slaves. During the seventee
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Callam, Neville. "Baptists and Church Unity." Ecumenical Review 61, no. 3 (2009): 304–14. http://dx.doi.org/10.1111/j.1758-6623.2009.00028.x.

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Forret, Jeff. "The Limits of Mastery: Slaveholders, Slaves, and Baptist Church Discipline." American Nineteenth Century History 18, no. 1 (2017): 1–18. http://dx.doi.org/10.1080/14664658.2017.1278833.

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Abel, Sarah, George F. Tyson, and Gisli Palsson. "From Enslavement to Emancipation: Naming Practices in the Danish West Indies." Comparative Studies in Society and History 61, no. 2 (2019): 332–65. http://dx.doi.org/10.1017/s0010417519000070.

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AbstractIn most contexts, personal names function as identifiers and as a locus for identity. Therefore, names can be used to trace patterns of kinship, ancestry, and belonging. The social power of naming, however, and its capacity to shape the life course of the person named, becomes most evident when it has the opposite intent: to sever connections and injure. Naming in slave society was primarily practical, an essential first step in commodifying human beings so they could be removed from their roots and social networks, bought, sold, mortgaged, and adjudicated. Such practices have long bee
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Fiddes, Paul S. "Baptists and 1662: the Effect of the Act of Uniformity on Baptists and its Ecumenical Significance for Baptists today." Ecclesiology 9, no. 2 (2013): 183–204. http://dx.doi.org/10.1163/17455316-00902004.

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The Act of Uniformity of 1662 had a much greater impact on the lives of Baptists in England and Wales than is indicated by the number of about 22 ejected from livings, since the Act was the symbolic focus of an attempt to impose religious uniformity more widely in society than merely in the practice of the clergy of the state church. Even before the Conventicle Act of 1664 (replaced by the second Conventicle Act of 1670), the 1662 Act encouraged revival and application of the Elizabethan Act of Uniformity of 1559, reinforced by the Religion Act of 1592, resulting in fines, imprisonment, threat
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Thompson, David M. "Baptists and the World Fellowship of the Church." Baptist Quarterly 33, sup1 (1989): 54–63. http://dx.doi.org/10.1080/0005576x.1989.11752134.

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Dissertations / Theses on the topic "Slavery and the church – Baptists"

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Elam, Richard L. (Richard Lee). "Behold the Fields: Texas Baptists and the Problem of Slavery." Thesis, University of North Texas, 1993. https://digital.library.unt.edu/ark:/67531/metadc277972/.

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The relationship between Texas Baptists and slavery is studied with an emphasis on the official statements made about the institution in denominational sources combined with a statistical analysis of the extent of slaveholding among Baptists. A data list of over 5,000 names was pared to 1100 names of Baptists in Texas prior to 1865 and then cross-referenced on slaveownership through the use of federal censuses and county tax rolls. Although Texas Baptists participated economically in the slave system, they always maintained that blacks were children of God worthy of religious instruction and s
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Jones, Joseph. "Examining the concept of African American worship as pertaining to its characteristics." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Gales, Melinda Dawn. "African-American Baptist Churches in Hanover County, Virginia, 1865-1900." VCU Scholars Compass, 1999. http://scholarscompass.vcu.edu/etd/1518.

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The purpose of this thesis is to examine rural African-American vernacular Baptist churches built in the years following the Civil War. The case study is centered in Hanover County, Virginia, because of the county's strategic location inrelation to the capital of the Confederacy in Richmond. Due to the overwhelming number of slaves, Anglo-Americans attempted to suppress African identity by forcing slaves to attend Anglo-American churches. A number of African-American congregations were secretly organized during the time of slavery. Until the fall of Richmond in spring 1865, African-Americans w
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Clayton, Timothy W. "David Barrow and the Friends of Humanity a Southern and Baptist anti-slavery movement in the years following the American Revolutionary War /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Taylor, Leonard Charles. "Warwickshire Baptists 1851-1921." Thesis, University of Birmingham, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.340939.

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Carson, William C. "The history of camping within the Conservative Baptist movement." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Branham, Brent Alexander. "A pre-deacon training program designed for the local church." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Eade, Donald Wayne. "A rationale and strategies for developing church-centered missions consortia for Independent Baptist churches in Virginia." Lynchburg, Va. : Liberty University, 1995. http://digitalcommons.liberty.edu.

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Black, Andrew D. Hankins Barry. "Kingdom of priests or democracy of competent souls? the 'Baptist Manifesto,' John Howard Yoder, and the question of Baptist identity /." Waco, Tex. : Baylor University, 2006. http://hdl.handle.net/2104/5017.

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Meyer, Jeffrey Wadsworth. "Developing a tool for matching church planting strategies to church planting models in Virginia." Online full text .pdf document, available to Fuller patrons only, 2004.

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Thesis (D.Min.)--Southwestern Baptist Theological Seminary, 2004.<br>Includes abstract. Includes prospectus. This is an electronic reproduction of TREN, #049-0436. Includes bibliographical references (leaves 225-247).
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Books on the topic "Slavery and the church – Baptists"

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Maxey, Robert Tibbs. Alexander Campbell and the peculiar institution. Spanish American Evangelism, 1986.

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Bellamy, Donnie D. From slavery to freedom: A pictorial history of Shiloh Missionary Baptist Church since 1863. Donning Co. Publishers, 1998.

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Fuller, Richard. Domestic slavery considered as a scriptural institution. Mercer University Press, 2008.

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Jackson, Samuel J. A digest of the church histories of the Providence Anti-Slavery Baptist Association. S.J. Jackson, 1990.

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Pigford, Clementine Washington. They came to Colorado-- with the dust of slavery on their backs: Information about Zion Baptist Church, its members, and societal affiliations ... 1863-1999. Clementine Washington Pigford, 1999.

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A distinctively Baptist Church: Renewing your church in practice. Smyth & Helwys Pub. Inc., 2008.

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Washington, Joseph R. Puritan race virtue, vice, and values, 1620-1820: Original Calvinist true believers' enduring faith and ethics race claims (in emerging congregationalist, Presbyterian, and Baptist power denominations). P. Lang, 1987.

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American Baptists and the church. University Press of America, 1997.

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Deacons: Servant models in the church. Broadman & Holman Publishers, 2001.

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Alabama Baptists: Southern Baptists in the heart of Dixie. University of Alabama Press, 1998.

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Book chapters on the topic "Slavery and the church – Baptists"

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Najar, Monica. "“Meddling with Emancipation”: Baptists, Authority, and the Rift over Slavery in the Upper South." In The Best American History Essays 2007. Palgrave Macmillan US, 2007. http://dx.doi.org/10.1007/978-1-137-06439-4_3.

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Ryan, Maeve. "“A Most Promising Field for Future Usefulness”: The Church Missionary Society and the Liberated Africans of Sierra Leone." In A Global History of Anti-slavery Politics in the Nineteenth Century. Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137032607_3.

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Smith, Eric C. "“Bringing many souls home to Jesus Christ”." In Oliver Hart and the Rise of Baptist America. 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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Whyte, Iain. "Theology, Slavery, and Abolition 1756–1848." In The History of Scottish Theology, Volume II. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759348.003.0014.

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The seventeenth-century Court of Session cases involving slaves in Scotland saw extensive use of Scripture on both sides, and the issue of Christian baptism was more significant north of the border. Scottish petitions to Parliament against the slave trade emphasized divine wrath and national guilt. The sinfulness of enslavement was generally accepted in the Church despite the widespread profits from slavery, but by the 1830s a key call from a leading minister for immediate abolition replaced the cautious gradual approach, hitherto accepted in the churches. After the abolition of slavery in the British Empire, attention turned to America in the 1840s. Support for the new Free Church from Northern and Southern States led to a nationwide campaign to ‘Send Back the Money’ and have no fellowship with slaveholders, led largely by Presbyterian Secessionists and Quaker abolitionists.
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Smith, Eric C. "“The Baptist Interest”." In Oliver Hart and the Rise of Baptist America. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197506325.003.0013.

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Oliver Hart faced a crisis of decision when the Charleston Baptist Church extended an invitation for him to return as pastor there in 1783. Hart repeatedly equivocated in his correspondence with them, but ultimately blessed the appointment of his young friend Richard Furman to the post, thus sealing the union of Regular and Separate Baptists in the South. In Hopewell, Hart continued to lament the absence of revival in his apathetic congregation, as well as his own physical decline and old age. He found his greatest encouragement during these years in the “rising glory” of the young American republic, which he believed to be uniquely blessed by God. He celebrated the federal Constitution and urged his skeptical Baptist colleagues to support its ratification. This chapter also explores Hart’s change of perspective on the issue of slavery.
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Lynch, John Roy. "The War Came." In Reminiscences of an Active Life, edited by John Hope Franklin. University Press of Mississippi, 2008. http://dx.doi.org/10.14325/mississippi/9781604731149.003.0003.

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This chapter details John Roy Lynch's experience when the American Civil War came. Both Mr. and Mrs. Davis had the reputation of being kind to their slaves. It was under Mrs. Davis's tutelage and influence that Lynch became attached to the Protestant Episcopal church and he was to be confirmed and baptized on the bishop's next visit to Natchez, which was to be made the latter part of 1861. But the war broke out in the meantime, the blockade preventing the bishop from reaching Natchez. During and for a long time after the war, Lynch seldom attended services at an Episcopal church, but attended services quite regularly at the colored churches, which were Methodist and Baptist, there being no colored Episcopal church at Natchez. Since slavery had been abolished and Lynch had reached a more mature age, he did not take kindly to the idea of occupying a prescribed seat in a white church. Hence he did not become connected with the church of his youth and choice until late in life.
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Lindsay, Lisa A. "Vaughan’s Rebellion." In Atlantic Bonds: A Nineteenth-Century Odyssey from America to Africa. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469631127.003.0007.

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By the late 1880s, freedom as prosperity and autonomy was coming under threat in Lagos. Increasing numbers of European personnel pushed Africans out of their posts in the civil service and foreign-owned commercial firms, limiting opportunities for elite Africans. White leaders of the mission churches sought to reverse decades-old policies and monopolize control over African congregations. Within the Baptist church—with which Vaughan had been associated since coming to Yorubaland thirty years earlier--a new generation of white missionaries subjected him and others to racist condescension. This chapter considers the responses of Vaughan and his contemporaries to the new era of white supremacy in Lagos. In 1888, Vaughan and several others formed the Native Baptist Church, the first non-missionary church in West Africa; they were followed by separatist movements in other denominations. They linked their struggles to those against slavery, referring to the mission church as a barracoon and their subordination to white missionaries as bondage. Understanding the new racism as part of a wider, Atlantic world phenomenon, Vaughan and the other Christian rebels drew on a classic diasporic strategy of separation from white establishments. Thus, this chapter illustrates the role of the African diaspora in changing developments within Africa.
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Byrd, James P. "“Welcome to the Ransomed”." In A Holy Baptism of Fire and Blood. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190902797.003.0009.

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Less than a week after the carnage at Shiloh, Congress voted to free enslaved people and to compensate slaveowners in Washington, DC. Daniel A. Payne, a bishop of the African Methodist Episcopal Church, visited President Lincoln and encouraged him to sign the bill, which he did on April 16, 1862. That same week, Payne preached his most influential sermon, Welcome to the Ransomed, or, Duties of the Colored Inhabitants of the District of Columbia. Lincoln impressed Payne as a man of “real greatness.” High praise for Lincoln would be in short supply, especially from African Americans. Lincoln had wavered on emancipation, many believed, and he needed to pursue a harder war focused on abolishing slavery. The war grew in intensity, and so did debates over slavery’s role in the conflict. Through this phase of the war, Americans turned to scripture to defend an even more brutal war for and against emancipation.
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Lechtreck, Elaine Allen. "Denominations." In Southern White Ministers and the Civil Rights Movement. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496817525.003.0008.

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This chapter is about denominations in the South that once supported slavery and segregation. Now all have made apologies for past sins and injustices and continue to eradicate racial prejudice within their ranks. How did this happen? It took the combined efforts of many ministers and lay people---not all are mentioned: Baptists, Finlator, Gilmore, Holmes, Jordan, Maston, McClain, Seymour, Shannon, Stallings, Turner, Valentine; Methodists, Blanchard, Brabham, Butts, Cunningham, Ed King, Haugabook, Rhett Jackson, Reese, Schroerlucke, Selah, Sellers, Eben Taylor, Turnipseed (Methodists were also challenged to merge black and white Conferences that had been separate since 1939); Episcopalians Gray, Hines, Marmion, Morris, Stuart; Presbyterians, Calhoun, Edwards, Miller, Moffett, Rice, Smylie, Randolph Taylor, Thompson, Tucker, Yeuell; Disciples of Christ, Cartwright, Hulan; Churches of Christ, Chalk, Floyd, Fred Gray, Money, Price; Lutherans, Anderson, Davis, Ellwanger, Herzfeld, Homrighausen, Voigt Included is a review of the Delta Ministry and more about Will Campbell.
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"The Black Baptists." In The Black Church in the African American Experience. Duke University Press, 1990. http://dx.doi.org/10.1215/9780822381648-002.

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