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

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Published: 4 June 2021

Last updated: 6 February 2022

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1

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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6

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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9

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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10

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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Chapman, David M. "Roman Catholics and Baptists in Dialogue." Ecclesiology 11, no. 1 (2015): 84–92. http://dx.doi.org/10.1163/17455316-01101006.

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This article provides an overview of the latest report of formal conversations between the Roman Catholic Church and the Baptist World Alliance, The Word of God in the Life of the Church (2010), drawing attention to points of ecclesiological interest. It begins by sketching the report’s historical and theological context in Baptist-Roman Catholic relations and dialogue before considering the aims, scope and methodology of the conversations. The article comments on the report’s treatment of its main themes: Scripture and tradition; Christian initiation; Mary as a model of discipleship; and the

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12

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

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13

Hussey, Ian. "Successful Church Mergers: Case Study Research from Australian Baptists." Ecclesial Practices 5, no. 1 (2018): 54–75. http://dx.doi.org/10.1163/22144471-00501003.

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After surveying the theology and literature related to church mergers this article reports on the case studies of four recent mergers in the Queensland Baptist context. The research assesses how successful the church mergers have been, what were the motivators for the mergers, how were the obstacles overcome and what success-factors can be confirmed and/or developed. The article concludes with recommendations for congregations undertaking this difficult but rewarding task.

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14

Leonard, Bill J. "Southern Baptists and the Separation of Church and State." Review & Expositor 83, no. 2 (1986): 195–207. http://dx.doi.org/10.1177/003463738608300204.

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Briggs, John. "Book Review: Twentieth Century Baptists – A Mission Orientated Church?" Expository Times 117, no. 6 (2006): 261. http://dx.doi.org/10.1177/001452460611700621.

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Brewer, Brian C. "“To Defer and Not to Hasten”: The Anabaptist and Baptist Appropriations of Tertullian's Baptismal Theology." Harvard Theological Review 106, no. 3 (2013): 287–308. http://dx.doi.org/10.1017/s0017816013000126.

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Regardless of the historiographical arguments made over the course of the last century regarding the relationship between Baptists and Anabaptists in the seventeenth century, every historian of Christianity must concede at least a typological connection between the two movements. Seventeenth-century Baptists shared numerous theological convictions with their sixteenth-century forerunners, including the novel ideas of the separation of church and state, the freedom of the individual conscience, and a voluntary ecclesiology which restricted the practice of baptism and church membership to profes

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Lotz, Denton. "Baptists against Racism and Ethnic Conflict… Worldwide!" Review & Expositor 109, no. 1 (2012): 105–18. http://dx.doi.org/10.1177/003463731210900113.

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One of the most significant and rewarding experiences for me during my tenure as general secretary of the Baptist World Alliance was to sponsor an International Summit on Baptists against Racism and Ethnic Conflict. This significant summit was held from January 8 – 11, 1999, in the historic Ebenezer Baptist Church in Atlanta, Georgia, Martin Luther King Jr.'s home church. At this summit we learned of the tragedy of racism worldwide. We learned that we needed to expand our definition of racism to include ethnic violence. We came as Christians and discovered the power of Christ to bring reconcil

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Bulyha, Iryna. "Christian denominations of Volyn region in the conditions of transformation of modern Ukrainian society." Religious Freedom, no. 20 (March 7, 2017): 82–84. http://dx.doi.org/10.32420/rs.2017.20.868.

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The social transformations taking place today in Ukraine are accompanied by the intensive development of denominations, among which in the Volyn region championship holds Christian in their kind - Orthodox (Ukrainian Orthodox Church of the Moscow Patriarchate, Ukrainian Orthodox Church of Kyiv Patriarchate, Ukrainian Autocephalous Orthodox Church, independent Orthodox communities ), Protestant (Baptists, Pentecostals, Adventists, Jehovah's Witnesses and others), Catholic (Roman Catholic Church, Ukrainian Greek-Catholic Church) community.

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

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Polarization in Baptist life has a long history. Baptists have had polarized relations with other competing religious groups and with themselves. Baptist focus on freedom, dissent, conscience, local church independence, among other foundational principles, render Baptists prone to diversity and disagreement. Diversity, salted by the absolute certainties of religious belief, easily translates into polarization. Triumphalism, fundamentalism, and other types of ironic dogmatisms formed in the context of freedom have produced polarized beliefs. Those religious beliefs, however, cannot be separated

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Forret, Jeff. "Slaves, Sex and Sin: Adultery, Forced Separation and Baptist Church Discipline in Middle Georgia." Slavery & Abolition 33, no. 3 (2012): 337–58. http://dx.doi.org/10.1080/0144039x.2011.604927.

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Birch, Ian. "The ministry of women among early Calvinistic Baptists." Scottish Journal of Theology 69, no. 4 (2016): 402–16. http://dx.doi.org/10.1017/s0036930616000387.

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AbstractAlthough there is considerable documentation of women preachers during the English Civil War period and the Interregnum, it is clear that such activities were not encouraged among English Calvinistic Baptists, and most especially among Particular Baptists. Yet there was a tension in even the most restrictive Baptist teaching on this subject. For since Baptists had opened the door to congregational participation in the public ministry of the church, they were faced with the problem of partially closing that door in order to restrict the ministry of women to that ofdiakonia, and good wor

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Poling, Tommy H., and Janie Johnson. "Religious Sentiment in Church Affiliates and Nonaffiliates." Psychological Reports 70, no. 2 (1992): 466. http://dx.doi.org/10.2466/pr0.1992.70.2.466.

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The Religious Life Inventory was administered to 454 college students, members of one of three religious denominations (Catholic, Methodist, Baptist) or a member of no church (nonaffiliate). An evaluation of the four groups on 3 scales showed nonaffiliates scored less external in religious sentiment than affiliates, Baptists scored higher on internal religious sentiment than nonaffiliates, and no differences among groups were found for interactional religious sentiment.

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Ploscariu, Iemima. "Faith Church: Roma Baptists Challenging Religious Barriers in Interwar Romania." Social Inclusion 8, no. 2 (2020): 316–26. http://dx.doi.org/10.17645/si.v8i2.2759.

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In interwar Romania, the numbers of Baptists grew exponentially among the ethnic majority population in the border regions of Transylvania, Banat, and Bessarabia. In the competition over souls and for cultural space in the newly formed Greater Romania, the Roma became an important minority to win over. In 1930, Petar Mincov visited Chișinău and spurred outreach to the Roma among Romanian Baptists as he had in Bulgaria. It was here and in the cities of Arad and Alba-Iulia that some of the first Romanian Roma converted to the Baptist denomination. The first Roma Baptist (and first Roma neo-Prote

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Thompson, Philip E. "Baptists and Liturgy—the Very Idea!" Review & Expositor 100, no. 3 (2003): 317–26. http://dx.doi.org/10.1177/003463730310000302.

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“Liturgy” does not refer to a particular form or style of worship. It is worship, the “people's work” of serving God. Baptists have regarded worship as expressive of faith or response to God, and it is both. It is additionally a means by which persons' identities are formed. This formation takes place regardless of “style” of worship. Due to this fact both formal and informal worship may form persons faithfully in Christian identity, or may form them in less faithful ways. Theological attentiveness to worship is necessary. For Baptists, such attentiveness comes through dialogue with the wider

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Malo, Eugene. "Church Saves us from a Degrading Slavery." Chesterton Review 39, no. 1 (2013): 282. http://dx.doi.org/10.5840/chesterton2013391/245.

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YARNELL, MALCOLM B. "Are Southern Baptists Evangelicals? A Second Decadal Reassessment." Ecclesiology 2, no. 2 (2006): 195–212. http://dx.doi.org/10.1163/174553206x00061.

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Abstract<title> ABSTRACT </title>In 1983, Southern Baptist theologians began to evaluate the relationship between Southern Baptists and American evangelicals. In 1993, the relationship between the two and the concomitant problems of identity formation were again given serious consideration. This article reviews the earlier conversations and reassesses the relationship in the second decade after the question was first raised and in light of the fact that many Southern Baptists have begun to define themselves as evangelicals. Serious reservations about a close identification are rais

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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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Prud'homme, Joseph. "Separation of Church and State, American Exceptionalism, and the Contemporary Social Moment: Viewing Church–State Separation from the Priority of Slavery." Religions 12, no. 1 (2021): 34. http://dx.doi.org/10.3390/rel12010034.

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The contemporary social moment in the United States has affirmed the critical importance of racial justice, and especially claims to justice informed by the contributions of structural and institutional forces connected with the nation’s original sin of slavery. In this paper, I examine the contributions of strict church–state separationism to the maintenance of slavery in the antebellum South in comparison to the contributions various forms of religious establishment made to the successful abolition of slavery in the United Kingdom and the British Empire. Developing a deeper historical unders

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

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

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Nel, Marius. "REMEMBERING AND COMMEMORATING THE THEOLOGICAL LEGACY OF JOHN G. LAKE IN SOUTH AFRICA AFTER A HUNDRED YEARS." Studia Historiae Ecclesiasticae 41, no. 3 (2016): 147–70. http://dx.doi.org/10.25159/2412-4265/400.

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John G. Lake visited South Africa in 1908 as part of a missionary team with the aim to propagate the message of the baptism of the Holy Spirit as experienced at the Apostolic Faith Gospel Mission in 312 Azusa Street, Los Angeles under the leadership of William Seymour, son of African-American slaves. Lake’s missionary endeavours that ended in 1913 established the Apostolic Faith Mission of South Africa and eventually also the African Pentecostal churches (‘spiritual churches’, ‘Spirit-type churches’, ‘independent African Pentecostal churches’ or ‘prophet-healing churches’) constituting the maj

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Yasin, Miroslav I., and Andryus V. Ananka-Ganin. "Connection between spiritual involvement and psychological well-being among the congregation of the Church of Evangelical Christians-Baptists." Vestnik of Kostroma State University. Series: Pedagogy. Psychology. Sociokinetics 26, no. 4 (2021): 67–73. http://dx.doi.org/10.34216/2073-1426-2020-26-4-67-73.

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The article focuses on the study of the interaction of spiritual involvement, topical religious feelings, the specifics of religious motivation and subjective well-being among parishioners of the Church of Evangelical Christians-Baptists. The experimental data consisted of 80 respondents from the congregation of the churches of Evangelical Christians-Baptists with 40 men and 40 women involved. We have used a self-designed questionnaire to measure religious involvement, INSPIRIT test made by Jared Kass to measure the topicality of spiritual experiences, a religious motivation questionnaire cons

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Perry, Jeffrey Thomas. "“Courts of Conscience”: Local Law, the Baptists, and Church Schism in Kentucky, 1780–1840." Church History 84, no. 1 (2015): 124–58. http://dx.doi.org/10.1017/s0009640714001735.

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This article examines how religious controversy affected antebellum Kentucky's legal culture and helped construct the relationship between church and state. It incorporates legal theory to broaden conceptions of law and argues that Baptist churches served as important legal sites for their communities. More than simply punishing moral transgressions, churches litigated disputes that under common law and within county courts would be considered criminal or civil law. By acknowledging that individuals produced law outside of state institutions, the article illuminates a more complex and fluid tr

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Hatch, Derek C. "Assessing Baptist Reception of The Word of God in the Life of the Church." Ecclesiology 15, no. 3 (2019): 322–41. http://dx.doi.org/10.1163/17455316-01503001.

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Five years have passed since the publication of the report from the second round of international ecumenical dialogues between the Baptist World Alliance and the Pontifical Council for Promoting Christian Unity. When this document—titled The Word of God in the Life of the Church—was released, readers recognised that it would demand ongoing reflection and engagement as part of its reception. This article describes how Baptists have received the report during this interval. To do so, the article will discuss printed journal articles, books, academic sessions, and ecclesial events where the repor

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McKinney, Blake. "“One Lord, One Faith, One Baptism” in the Land of ein Volk, ein Reich, ein Führer: The Fifth Baptist World Congress (Berlin, 1934)." Church History 87, no. 1 (2018): 122–48. http://dx.doi.org/10.1017/s0009640718000823.

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The interplay of religion, politics, and state in National Socialist Germany continues to defy facile characterizations. In 1934, mere weeks following the Röhm Putsch in which the Nazi regime committed dozens of political assassinations, Berlin hosted thousands of Baptists from across the globe who would unanimously decry nationalism and racialism and advocate for the separation of church and state. Held from August 4–10, 1934, the fifth Baptist World Congress marks the zenith of German Baptist publicity and international Baptist cooperation during the interwar period. The Congress thus provid

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Langlois, John. "Freedom of Religion and Religion in the UK." Religious Freedom, no. 17-18 (December 24, 2013): 54–57. http://dx.doi.org/10.32420/rs.2013.17-18.984.

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Britain has a long history of fighting for religious freedom. In the Middle Ages, the official church was the Roman Catholic Church, which dominated both spiritual and political life. During the Protestant Reformation, Protestantism prevailed and the (Protestant) Anglican Church became the official state church in England. The Presbyterian Church of Scotland became the official state church in Scotland. In England, the Anglican Church discriminated against members of other Christian churches, in particular, such as Baptists and Methodists (usually called dissidents or independent). Roman Catho

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McMahone, Marty. "Broadening the Picture of Nineteenth-Century Baptists: How Battles with Catholicism Moved Baptists Toward Separationism." Journal of Law and Religion 25, no. 2 (2009): 453–86. http://dx.doi.org/10.1017/s0748081400001211.

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Discussions about the historical meaning of religious liberty in the United States often generate more heat than light. This has been true in the broad discussion of the meaning of the First Amendment in American life. The debate between “separationists” and “accommodationists” is often contentious and seldom satisfying. Both sides tend to believe that a few choice quotes that seem to disprove the other side's position prove their own. Each side is tempted to miss the more nuanced story that is reflected in the American experience. In recent years, this division has been reflected among those

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Ojo, Olatunji. "The Yoruba Church Missionary Society Slavery Conference 1880." African Economic History 49, no. 1 (2021): 73–103. http://dx.doi.org/10.1353/aeh.2021.0003.

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RITCHIE, DANIEL. "‘Justice Must Prevail’: The Presbyterian Review and Scottish Views of Slavery, 1831–1848." Journal of Ecclesiastical History 69, no. 3 (2017): 557–84. http://dx.doi.org/10.1017/s0022046917001774.

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The Presbyterian Review (1831–48) was one of the most important sources for Evangelical thought within the Church of Scotland before the Disruption of 1843, and for Free Church opinion after the schism. However, its views concerning slavery have yet to be subjected to critical evaluation by historians. Initially, it reflected the radicalism of the Evangelical leader, Andrew Thomson, especially in its demand for the immediate, uncompensated abolition of West Indian slavery. It also used slavery as part of its polemics against High Church Anglicans and Tractarians over the legacy of William Wilb

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Guthman, Joshua. "“Doubts still assail me”: Uncertainty and the Making of the Primitive Baptist Self in the Antebellum United States." Religion and American Culture: A Journal of Interpretation 23, no. 1 (2013): 75–100. http://dx.doi.org/10.1525/rac.2013.23.1.75.

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AbstractThough forged in the fires of the early nineteenth-century evangelical revivals, Primitive Baptists became the most significant opponents of the burgeoning antebellum evangelical movement. The Primitives were Calvinists who despised missionaries, Sunday schools, Bible tract societies, and the other accoutrements of evangelical Protestantism. This article contends that a feeling of uncertainty dominated Primitive Baptists' lives, catalyzed their movement's rise, and fueled their strident opposition to the theological and organizational changes shaping churches across the country. For Pr

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Toom, Tarmo. "Facing Changing Times: What Can Estonian Baptists Learn from the Early Church?" Review & Expositor 101, no. 4 (2004): 697–727. http://dx.doi.org/10.1177/003463730410100408.

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Lee, Shayne. "The Church of Faith and Freedom: African-American Baptists and Social Action." Journal for the Scientific Study of Religion 42, no. 1 (2003): 31–41. http://dx.doi.org/10.1111/1468-5906.t01-1-00159.

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Urdank, Albion M. "Religion and Reproduction among English Dissenters: Gloucestershire Baptists in the Demographic Revolution." Comparative Studies in Society and History 33, no. 3 (1991): 511–27. http://dx.doi.org/10.1017/s0010417500017151.

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The growth of English Nonconformity during the era of the demographic revolution (circa 1750–1850) has long been regarded as an impediment to the reconstruction of reproductive behavior. Historical demographers have relied heavily on Church of England registers of baptisms, burials, and marriages, while treating Protestant dissenters from the Church of England secondarily, as a factor of underestimation in the Anglican record. Such treatment suggests that religious culture played no independent role in determining population growth. This assumption seems problematic, however, considering the c

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de Wet, Chris L. "Sin as Slavery and/or Slavery as Sin? On the Relationship between Slavery and Christian Hamartiology in Late Ancient Christianity." Religion and Theology 17, no. 1-2 (2010): 26–39. http://dx.doi.org/10.1163/157430110x517906.

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AbstractThis study explores the relationship between slavery and the theological concept of original sin in late ancient Christianity. The link is discussed in terms of three intersections, namely “nature”, or “naturalness” and “unnaturalness”, domination, and kinship. These intersections shed light on the very conceptualization of the sin-as-slavery concept, and show that in many instances late ancient thinking differed considerably from classical conventions. Even though sin was considered as slavery, it took more than a millennium for the church to realize that slavery is sin.

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Ojewunmi, Emmanuel A. "United Nations Sustainable Development Goals and." International Journal of Innovative Science and Research Technology 5, no. 7 (2020): 1504–10. http://dx.doi.org/10.38124/ijisrt20jul838.

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This paper examines the roles of the Nigerian Baptists Social Ministries in the pursuit of the United Nations Sustainable Development Goals (UNSDGs) in the realization of a better living standard for the people of the world without jeopardizing the interest of future generations. It rounds off by suggesting some ways for better future performance for the Baptist Social Ministry. With the theory of secularism, the paper investigates how these UNSDGs came into existence, and the purpose they were designed to achieve by 2030. In addition, the paper considers some definitions of some concepts in t

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Pitts, Bill, James E. Tull, and Morris Ashcraft. "High Church Baptists in the South: The Origin, Nature, and Influence of Landmarkism." Journal of Southern History 68, no. 3 (2002): 703. http://dx.doi.org/10.2307/3070191.

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Papini, Robert. "Dance Uniform History in the Church of Nazareth Baptists: The Move to Tradition." African Arts 37, no. 3 (2004): 48–92. http://dx.doi.org/10.1162/afar.2004.37.3.48.

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Aleksey, Glushaev. "Catch a Sight of "Church": Amateur Photographs as a Window into the Life of Evangelical Christians of the USSR." TECHNOLOGOS, no. 1 (2021): 66–75. http://dx.doi.org/10.15593/perm.kipf/2021.1.06.

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It is known that the documents from the State archives concerning the history of religious life in the USSR had the primary importance and they are remained the same. However, a significant part of historical documents are kept by believers. Film and photo documents are of particular interest. The “visual turn” in the historiography of the beginning of 2000s opened up new opportunities for studying film sources and photographic documents. The attention of historians has focused on the symbolic and linguistic systems of transmission of film and photographic messages, on the visualization of eth

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

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In the historiography of English and American Baptist movements there is no more familiar convention than this: Baptists early and late championed freedom of the religious conscience, rejected the use of force in spiritual affairs, and, either expressly or by implication, accepted the corollary of religious pluralism. With few exceptions, modern scholars have either assumed or implied by the logic of their arguments that the historic Baptist commitment to religious liberty was not only strong but categoric. By implication also, it did not evolve but arose full blown in the initial Anglo-Americ

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Jones, Marvin. "The Ecclesiological Contributions of Thomas Helwys’s Reformation in a Baptist Context." Perichoresis 15, no. 4 (2017): 73–89. http://dx.doi.org/10.1515/perc-2017-0023.

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Abstract The English Separatist movement provided the background for which John Smyth and Thomas Helwys emerged to reconstitute a biblical ecclesiology. Through the study of the New Testament, they came to the position that infant baptism and covenantal theology could not be the foundation for the New Testament church. Both men embraced believer’s baptism as the basic foundation in which a recovered church should be built. Unfortunately, Smyth defected to the Mennonites, leaving Thomas Helwys to continue the fledging work known as Baptists. This article will examine the life of Thomas Helwys a

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Fiddes, Paul. "Christian Doctrine and Free Church Ecclesiology: Recent Developments among Baptists in the Southern United States." Ecclesiology 7, no. 2 (2011): 195–219. http://dx.doi.org/10.1163/174553111x559454.

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AbstractThe main substance of this article is an extended review of a recent book by a Southern Baptist historical theologian, Malcolm Yarnell, entitled The Formation of Christian Doctrine, which aims to root the development of doctrine in a free-church ecclesiology. This review offers the opportunity to examine a spectrum of ecclesiologies that has recently emerged among Baptists in the Southern region of the United States of America. Four 'conservative' versions of ecclesiology are identified, which are named as 'Landmarkist', 'Reformed', 'Reformed-Ecumenical' and 'Conservative Localist'. Fo

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