Relevant bibliographies by topics / South Elkhorn Baptist Church

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'South Elkhorn Baptist Church'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "South Elkhorn Baptist Church"

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Tishken, Joel E. "Whose Nazareth Baptist Church?: Prophecy, Power, and Schism in South Africa." Nova Religio 9, no. 4 (May 1, 2006): 79–97. http://dx.doi.org/10.1525/nr.2006.9.4.079.

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This article examines the succession of leadership within the Nazareth Baptist Church of South Africa, a prophetically grounded Afro-Christian Church. Over its near century of existence, the church has changed central leadership on three occasions. Successful claimants have all been male relatives of the founder, Isaiah Shembe, and have all demonstrated an ability to prophesy and heal. Each successful claimant has used the content of prophetic dreams and visions to bolster his candidacy. This article argues, however, that the source of those prophecies, and not merely the content, was a critical part of leadership decisions. This point is best seen in the second transition of leadership, a transition that was stormily contested between Londa Shembe and Amos Shembe. Amos Shembe was ultimately successful because he effectively convinced the membership that his candidacy was in accordance with the wishes of Isaiah. In contrast, Londa only received prophecies from the previous leader (his father) J. G. Shembe. The most successful claimants to central leadership have been, and will likely continue to be, those who most convincingly lay claim to the prophetic mantle of the founder, Isaiah Shembe.
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Heuser, Andreas. "Memory Tales: Representations of Shembe in the Cultural Discourse of African Renaissance." Journal of Religion in Africa 35, no. 3 (2005): 362–87. http://dx.doi.org/10.1163/1570066054782315.

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AbstractThe discourse on African Renaissance in South Africa shapes the current stage of a post-apartheid political culture of memory. One of the frameworks of this negotiation of the past is the representation of religion. In particular, religious traditions that formerly occupied a marginalised status in Africanist circles are assimilated into a choreography of memory to complement an archive of liberation struggle. With respect to one of the most influential African Instituted Churches in South Africa, the Nazareth Baptist Church founded by Isaiah Shembe, this article traces an array of memory productions that range from adaptive and mimetic strategies to contrasting textures of church history. Supported by a spatial map of memory, these alternative religious traditions are manifested inside as well as outside the church. Against a hegemonic Afrocentrist vision, they are assembled from fragments of an intercultural milieu of early Nazareth Baptist Church history.
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Sparks, Randy J., and Gregory A. Wills. "Democratic Religion: Freedom, Authority, and Church Discipline in the Baptist South, 1785-1900." Journal of Southern History 64, no. 2 (May 1998): 336. http://dx.doi.org/10.2307/2587949.

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Schweiger, Beth Barton, and Gregory A. Wills. "Democratic Religion: Freedom, Authority, and Church Discipline in the Baptist South, 1785-1900." Journal of American History 84, no. 3 (December 1997): 1052. http://dx.doi.org/10.2307/2953130.

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Kosek, Joseph Kip. "“Just a Bunch of Agitators”: Kneel-Ins and the Desegregation of Southern Churches." Religion and American Culture: A Journal of Interpretation 23, no. 2 (2013): 232–61. http://dx.doi.org/10.1525/rac.2013.23.2.232.

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AbstractCivil rights protests at white churches, dubbed “kneel-ins,” laid bare the racial logic that structured Christianity in the American South. Scholars have investigated segregationist religion, but such studies tend to focus on biblical interpretation rather than religious practice. A series of kneel-ins at Atlanta's First Baptist Church, the largest Southern Baptist church in the Southeast, shows how religious activities and religious spaces became sites of intense racial conflict. Beginning in 1960, then more forcefully in 1963, African American students attempted to integrate First Baptist's sanctuary. When they were alternately barred from entering, shown to a basement auditorium, or carried out bodily, their efforts sparked a wide-ranging debate over racial politics and spiritual authenticity, a debate carried on both inside and outside the church. Segregationists tended to avoid a theological defense of Jim Crow, attacking instead the sincerity and comportment of their unwanted visitors. Yet while many church leaders were opposed to open seating, a vibrant student contingent favored it. Meanwhile, mass media—local, national, and international—shaped interpretations of the crisis and possibilities for resolving it. Roy McClain, the congregation's popular minister, attempted to navigate a middle course but faced criticism from all sides. The conflict came to a head when Ashton Jones, a white minister, was arrested, tried, and imprisoned for protesting outside the church. In the wake of the controversy, the members of First Baptist voted to end segregation in the sanctuary. This action brought formal desegregation—but little meaningful integration—to the congregation.
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Beck, Roger B. "Isaiah Shembe’s Prophetic Uhlanga: The Worldview of the Nazareth Baptist Church in Colonial South Africa." Nova Religio 18, no. 1 (February 2013): 103–4. http://dx.doi.org/10.1525/nr.2014.18.1.103.

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Knorn, S.J., Bernhard. "Johann Baptist Franzelin (1816–86): A Jesuit Cardinal Shaping the Official Teaching of the Church at the Time of the First Vatican Council." Journal of Jesuit Studies 7, no. 4 (July 3, 2020): 592–615. http://dx.doi.org/10.1163/22141332-00704005.

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Johann Baptist Franzelin (1816–86), a Jesuit from South Tyrol, was an important systematic theologian at the Collegio Romano. Against emerging neo-Scholasticism, he supported the growing awareness of the need for historical context and to see theological doctrines in their development over time. He was an influential theologian at the First Vatican Council. Created cardinal by Pope Pius ix in 1876, he engaged in the work of the Roman Curia, for example against the German Kulturkampf and for the Third Plenary Council of the Catholic Church in the usa (Baltimore, 1884). This article provides an overview of Franzelin’s biography and analyzes his contributions to theology and church politics.
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Ownby, Ted. "Mass Culture, Upper-Class Culture, and the Decline of Church Discipline in the Evangelical South: The 1910 Case of the Godbold Mineral Well Hotel." Religion and American Culture: A Journal of Interpretation 4, no. 1 (1994): 107–32. http://dx.doi.org/10.1525/rac.1994.4.1.03a00050.

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Two of the primary images most scholars have of the religion of white southerners in the postbellum period seem inconsistent or even contradictory. One image portrays members of the mainstream Baptist, Methodist, and Presbyterian churches as becoming increasingly secure in their positions as leaders of southern society. The churches were losing, or had already lost, their sense as agencies for the plain folk to criticize the complacency, the hierarchical pretensions, and perceived decadence of the upper class. In doing so, they had taken on the characteristics John Lee Eighmy best described as Churches in Cultural Captivity. As on so many topics, C. Vann Woodward states this position most clearly.
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Anderson, Allan H. "Isaiah Shembe's Prophetic Uhlanga: The Worldview of the Nazareth Baptist Church in Colonial South Africa by Joel E. TishkenIsaiah Shembe's Prophetic Uhlanga: The Worldview of the Nazareth Baptist Church in Colonial South Africa, by Joel E. Tishken. New York, Peter Lang, 2013. x, 232 pp. $82.95 US (cloth)." Canadian Journal of History 51, no. 2 (January 2016): 413–14. http://dx.doi.org/10.3138/cjh.ach.51.2.rev32.

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Gushee, David P. "Evangelicals and Politics: A Rethinking." Journal of Law and Religion 23, no. 1 (2007): 1–14. http://dx.doi.org/10.1017/s0748081400002575.

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I understand my primary task in this essay to be to take you inside the world of evangelical political reflection and engagement. Though I actually grew up Roman Catholic and attended the liberal Union Theological Seminary in New York, I am by now an evangelical insider, rooted deeply in red state mid-South America, a member of a Southern Baptist church (actually, an ordained minister), a teacher at a Tennessee Baptist university, and a columnist for the flagship Christianity Today magazine. Due to the blue state/red state, liberal/conservative boundary-crossing that has characterized my background, I am often called upon to interpret our divided internal “cultures” one to another. Trained to be fair-minded and judicious in my analysis and judgments (though not always successful in meeting the standards of my training), I seek to help bridge the culture wars divide that is tearing our nation apart.As one deeply invested in American evangelicalism, most of my attention these days now goes to the internal conversation within evangelical life about our identity and mission, especially our social ethics and political engagement. In this essay I will focus extensively on problems I currently see with evangelical political engagement, addressing those from within the theological framework of evangelical Christianity and inviting others to listen in to what I am now saying to my fellow evangelicals.
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Dissertations / Theses on the topic "South Elkhorn Baptist Church"

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Cross, John L. "Transitioning South Biscayne Baptist Church from a program-driven church to an intentionally evangelistic church." Theological Research Exchange Network (TREN) Access this title online, 2006. http://dx.doi.org/10.2986/tren.049-0476.

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Ramos, Mario A. "Developing leaders at Harlandale Baptist Church, a transitional church in South San Antonio, Texas." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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McCollum, Rick. "Shaping blended worship at Spring Valley Baptist Church in Columbia, South Carolina." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Goodroe, James D. "A program of marriage enrichment at the First Baptist Church, Sumter, South Carolina." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Choi, Gi Chul. "Strategies for 21st century healthy church growth through the spiritual diagnosis of Osan Baptist Church in South Korea a thesis project /." Lynchburg, Va. : Liberty University, 2005. http://digitalcommons.liberty.edu.

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Pack, Ryan. "Leadership practices of senior pastors of growing Southern Baptist Churches in South Carolina." Theological Research Exchange Network (TREN) Access this title online, 2007. http://www.tren.com.

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Stemmett, David John. "A Biblical theology of ministry to refugees for Baptist Churches in South Africa." Thesis, University of Fort Hare, 2008. http://hdl.handle.net/10353/131.

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The issue of refugees in South Africa has come under the spotlight recently, particularly in the light of the xenophobic violence that swept the country in 2008. As a Baptist pastor, working in a congregation which has a vital ministry towards refugees, the writer became aware that only a handful of Baptist congregations in the Western Cape had a similar concern for refugees and asylum seekers. These observations raised the question of ministry to refugees on the part of Baptist churches in SA. As Baptist churches adhere to the principle of the supremacy of Scripture, the motivation for churches to minister to refugees should to be based upon biblical theology. This dissertation seeks to provide such a biblical theology of ministry to refugees that can in turn provide a basis from which local congregation can develop such ministry. To provide the context of refugees in SA, this study begins by outlining the phenomenon of refugees in the context of SA, as well as the conditions experienced by refugees. This dissertation further seeks to delineate a number of Baptist principles that relate to the issue of Baptist churches and ministry to refugees. It also seeks to look at the role that various Baptist agencies such as the Baptist Union of Southern Africa (BUSA) and the Western Province Baptist Association have to play in ministry to refugees. The study then goes on to discuss biblical material from both the Old and New The issue of refugees in South Africa has come under the spotlight recently, particularly in the light of the xenophobic violence that swept the country in 2008. As a Baptist pastor, working in a congregation which has a vital ministry towards refugees, the writer became aware that only a handful of Baptist congregations in the Western Cape had a similar concern for refugees and asylum seekers. These observations raised the question of ministry to refugees on the part of Baptist churches in SA. As Baptist churches adhere to the principle of the supremacy of Scripture, the motivation for churches to minister to refugees should to be based upon biblical theology. This dissertation seeks to provide such a biblical theology of ministry to refugees that can in turn provide a basis from which local congregation can develop such ministry. To provide the context of refugees in SA, this study begins by outlining the phenomenon of refugees in the context of SA, as well as the conditions experienced by refugees. This dissertation further seeks to delineate a number of Baptist principles that relate to the issue of Baptist churches and ministry to refugees. It also seeks to look at the role that various Baptist agencies such as the Baptist Union of Southern Africa (BUSA) and the Western Province Baptist Association have to play in ministry to refugees. The study then goes on to discuss biblical material from both the Old and New Testaments pertaining to refugees. The dissertation then seeks to develop a theology of ministry to refugees based upon the biblical material that can be used to motivate local Baptist congregations to minister to refugees. In the final section the theology of ministry to refugees is used to evaluate current models of ministry directed towards refugees.
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Fieleke, Curtis. "The implementation of an adult teacher training manual for South Haven Baptist Church." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Evans, Ruth Lynette. "Picnics, principles and public lectures : the social, cultural and intellectual role of the Baptist Church in South Australian country towns /." Title page, contents and introduction only, 1993. http://web4.library.adelaide.edu.au/theses/09AR/09are919.pdf.

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Thesis (B.A.(Hons.))--University of Adelaide, Dept. of History, 1994?
"Extensive use of written records including both minute books and published matter has been supplemented with oral histories." Tapes include conversations with members of various local communities, with an index to these: leaves 41-42. Includes bibliographical references (leaves 41-44).
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Melton, Gerald. "Leading First Baptist Church of Spartanburg, South Carolina in developing an intercessory prayer ministry." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Books on the topic "South Elkhorn Baptist Church"

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Nunnery, Carolyn D. Harmony Baptist Church Cemetery Edgemoor, South Carolina. [Edgemoor, SC] (P.O. Box 1, Edgemoor 29712): C.D. Nunnery, 2007.

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Michell, Justin. Church ablaze: The Hatfield Baptist Church story. Basingstoke, Hants, UK: Marshalls, 1985.

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Bowen, Ann Herd. First Baptist Church: Greenwood, South Carolina, 1870-1999. Franklin, Tenn: Providence House, 1999.

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Mew, Billy L. A Baptist church for 200 years, 1789-1989: A history of Lower Three Runs Baptist Church, Martin, South Carolina. [Martin, S.C.?: s.n., 1989.

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Hughes, Jacqueline Kay Hutchinson. History of the First Baptist Church, Sumter, South Carolina, 1938-2000. Sumter, S.C: Jackie Hughes, 2001.

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Baker, Robert Andrew. History of the First Baptist Church of Charleston, South Carolina, 1682-2007. 3rd ed. Springfield, Missouri: Particular Baptist Press, 2007.

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Mew, Billy L. Friendship: A history of Friendship Baptist Church, Barnwell County, South Carolina, 1832-2007. Columbia, S.C: R . L. Bryan Co., 2007.

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Bentley, Altermese Burnette Smith. History of the First South Florida Missionary Baptist Association, 1888-1988. Chuluota, Fla: Published for the Association by Mickler House Publishers, 1988.

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Mew, Billy L. Reflections from Calvary: A history of Calvary Baptist Church, Barnwell, South Carolina, 1953-1998. [South Carolina?]: B.L. Mew, 1999.

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Mew, Billy L. Double Pond: A history of Double Pond Baptist Church, Barnwell County, South Carolina. [S.l: s.n., 2002.

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Book chapters on the topic "South Elkhorn Baptist Church"

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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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Coggeshall, John M. "Because Hatred Is All It Was." In Liberia, South Carolina, 168–77. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469640853.003.0006.

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This chapter describes the critical turning point of the Liberia community: the burning by arson of the old Soapstone Baptist Church and its reconstruction during the height of desegregation in South Carolina. By using eyewitness accounts, resident memories, and newspaper descriptions, the story of the church burning and the community’s rallying of white and black support is documented. Within a year, the church is rebuilt, primarily through the efforts of a now-deceased matriarch. Her role as a community “othermother” (informal leader) is also discussed.
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Hawkins, J. Russell. "Not in Our Church." In The Bible Told Them So, 14–42. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197571064.003.0002.

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Chapter 1 explores the tensions that arose in southern evangelicalism between local church congregations and state- and nation-level bodies in the wake of the 1954 Brown decision. Such tensions reveal how Southern Baptists and Methodists negotiated the heightened antagonism emerging between denominational leaders and the people in the pews over civil rights in the mid-1950s. The chapter opens with South Carolina Southern Baptist churches rejecting broader Southern Baptist Convention efforts to advocate for civil rights in religious language and concludes with lay South Carolina Methodists defending the White Citizens’ Councils against criticism from a small number of Methodist clergy. Both these studies reveal the effective authority of local congregations in directing southern white churches’ responses to matters of race in the civil rights years. This chapter highlights that the congregational-level perspective gives the best vantage point for understanding white evangelicalism’s response to the civil rights movement, regardless of church polity.
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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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Smith, Eric C. "“The Baptist Interest”." In Oliver Hart and the Rise of Baptist America, 271–98. 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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Coggeshall, John M. "The Times Ahead Are Fearful." In Liberia, South Carolina, 46–80. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469640853.003.0003.

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This chapter documents the founding of Liberia and its flourishing during the late 19th century. Discussion includes the names of the founders, the methods of acquiring land, and the reasons for the location and name. Soapstone Baptist Church and Soapstone School are established. African American population expands into the hundreds, but then begins a slow decline under the more restrictive Jim Crow segregation laws in the late nineteenth century. Family stories and local historical sources provide personalized information.
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Coggeshall, John M. "It Really Wasn’t a Bad Life." In Liberia, South Carolina, 121–67. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469640853.003.0005.

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Still segregated under Jim Crow restrictions, the Liberia community continues in this chapter as a semi-protected enclave, anchored primarily by one extended family. The story of Liberia includes the community’s survival as a farming region as desegregation gradually percolated into Upstate South Carolina and as racialized assaults continued. Soapstone Baptist Church persists, but Soapstone School eventually closes under rural (but still segregated) consolidation. The story of Liberia is presented primarily through the memories of contemporary residents, especially the community’s surviving matriarch and her extended family.
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Coggeshall, John M. "The Whites Got the Best." In Liberia, South Carolina, 81–120. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469640853.003.0004.

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This chapter presents the story of Liberia during the early twentieth century, through the Depression and the world wars. As the nation’s economy changes, African Americans continue to abandon the region for better economic opportunities as they are also forced out by restrictive Jim Crow segregation and racialized attacks. Both Soapstone Baptist Church and Soapstone School continue, critical anchors for community identity. Some residents return to care for aging relatives. The story of Liberia is presented through the memories of elderly residents and some local historical sources, including obituaries.
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Smith, Eric C. "“A regular Confederation”." In Oliver Hart and the Rise of Baptist America, 105–24. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197506325.003.0006.

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The eighteenth century was an era of religious institution-building, and no figure was more important for the birth of Baptist denominationalism in the South than Oliver Hart. In 1751 Hart drew together the Particular Baptist churches of South Carolina to form the Charleston Association, the second Baptist association in America. Successfully transplanting ideas and models he had witnessed in the Philadelphia Association, Hart led the South’s Baptists to form a minister’s education fund, send missionaries to the western frontier, and formalize the doctrines and church practices that would define the Baptist South for the next 150 years.
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Newman, Mark. "Southern Catholics and Desegregation in Denominational Perspective, 1945–1971." In Desegregating Dixie, 201–36. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496818867.003.0009.

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The chapter compares the response of the Catholic Church in the South to desegregation with that of the region’s larger white denominations: the Southern Baptist Convention, the Methodist Church, the Presbyterian Church in the United States, the Protestant Episcopal Church, and the Presbyterian Church in the United States of America. It also makes comparisons with Catholics outside the South and with southern Jews, a minority, like Catholics, subject to suspicion and even hostility from the Protestant majority, and with the Northern (later American) Baptist Convention and the Disciples of Christ, both of which had a substantial African American membership. The comparison suggests that white lay sensibilities, more than polity or theology, influenced the implementation of desegregation in the South by the major white religious bodies. Like the major white Protestant denominations, Catholic prelates and clergy took a more progressive approach to desegregation in the peripheral than the Deep South.
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