Relevant bibliographies by topics / Southern Baptist Convention. Southern Baptist Convention Church music

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Academic literature on the topic 'Southern Baptist Convention. Southern Baptist Convention Church music'

Author: Grafiati
Published: 4 June 2021
Last updated: 15 February 2022

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Journal articles on the topic "Southern Baptist Convention. Southern Baptist Convention Church music"

1

Aldridge, Jerry, Gypsy Clayton, and Rhoda Chalker. "AIDS Education and Policies among Southern Baptist Church Leaders in the State of Texas." Psychological Reports 64, no. 2 (April 1989): 493–94. http://dx.doi.org/10.2466/pr0.1989.64.2.493.

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A survey was conducted to assess the knowledge and attitudes of 67 preschool and children's directors of the Southern Baptist Convention of Texas during a statewide meeting on AIDS. Data on church policies regarding AIDS and AIDS education were also obtained from the participants.
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2

Ziegler, William M., and Gary A. Goreham. "Formal Pastoral Counseling in Rural Northern Plains Churches." Journal of Pastoral Care 50, no. 4 (December 1996): 393–404. http://dx.doi.org/10.1177/002234099605000408.

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Reports the findings of a survey of 491 United Church of Christ, Southern Baptist Convention, Evangelical Lutheran Church in America, and Roman Catholic rural clergy from seven Northern Plains states. Offers implications for seminary and post-seminary training, placement of clergy in churches, pastoral counseling in rural congregations, and contextualized theory and ministry.
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Maples, Jim. "AN EXCLUSIVIST VIEW OF HISTORY WHICH DENIES THE BAPTIST CHURCH CAME OUT OF THE REFORMATION: A LANDMARK RECITAL OF CHURCH HISTORY." Studia Historiae Ecclesiasticae 41, no. 3 (May 12, 2016): 131–46. http://dx.doi.org/10.25159/2412-4265/456.

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The pages of church history reveal that the great variety of Protestant denominations today had their genesis in the Protestant Reformation of the sixteenth century. However, there is a certain strain of Baptist belief, which had its origin in the Southern Baptist Convention in the United States of America in the nineteenth century, which asserts that Baptists did not spring from the Reformation. This view contends that Baptist churches and only Baptist churches have always existed in an unbroken chain of varying names from the first century to the present time. This view is known as Landmarkism. Landmark adherents reject other denominations as true churches, reject the actions of their ministers, and attach to them designations such as societies and organisations rather than churches. Baptist historians today do not espouse such views, however, a surprising number of church members, even among millennials, still hold to such views. This article surveys the origin and spread of such views and provides scholars the means to assess the impact and continuation of Landmark beliefs.
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Lewis, Andrew R. "Abortion Politics and the Decline of the Separation of Church and State: The Southern Baptist Case." Politics and Religion 7, no. 3 (July 18, 2014): 521–49. http://dx.doi.org/10.1017/s1755048314000492.

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AbstractBetween the late 1970s and early 1990s, the Southern Baptist Convention (SBC) altered its First Amendment advocacy, shifting from being an ardent supporter of the strict separation of church and state to being a champion of the government accommodation of religion. At the same time, the denomination also became unswervingly pro-life. In this article, I use the SBC case to identify a previously under-analyzed link between abortion politics and church-state politics. I suggest that pro-life politics played an important role in the SBC's shift away from the separation of church and state. I focus on three areas where abortion politics aided this shift: (1) opposing separationists’ assertions that anti-abortion policies violated the Establishment Clause; (2) becoming allies rather than foes with Catholics; and (3) promoting a greater emphasis on the free exercise of religion. I conclude by discussing the implications for the relationship between religion, law, and politics.
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Dillon, Michele. "Religion and Culture in Tension: The Abortion Discourses of the U.S. Catholic Bishops and the Southern Baptist Convention." Religion and American Culture: A Journal of Interpretation 5, no. 2 (1995): 159–80. http://dx.doi.org/10.1525/rac.1995.5.2.03a00020.

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Sociologists increasingly emphasize the systemic openness of religious organizations to their environment. Mark Kowalewski argues that the Catholic church, for example, engages in a “limited accommodation” with the broader culture in order to “rein in the forces of change and to keep modernizing elements under the control of the existing power elite.” Others suggest that the church manages its multiple identities across diverse audiences by articulating culturally adaptive discourses. Nancy Ammerman documents the responsiveness of religious organizations to political currents by demonstrating how doctrinal and ideological upheavals within the Southern Baptist Convention during the 1980's resulted in a conservative resurgence within the organization and a new administration committed to taking an activist public stance on various sociomoral issues, including abortion.
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Arbour, Benjamin H. "An Evangelical Protestant’s Reflections on Roman Catholic Mariology." Perichoresis 18, no. 5 (December 1, 2020): 21–38. http://dx.doi.org/10.2478/perc-2020-0026.

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AbstractI count myself privileged to respond to Kenneth Collins and Jerry Walls recent book on Roman Catholicism. I live in Fort Worth, TX, and I am a member of Wedgwood Baptist Church, which is one of more than 40,000 churches that together comprise the Southern Baptist Convention. I mention this so readers will know that my comments come from a conservative Evangelical Protestant perspective, and my thinking stems from a tradition that is decidedly not Roman Catholic. Having said this, I’m much more sympathetic to Roman Catholicism than a great many Evangelicals, including Collins and Walls. I offer my criticisms of Rome, but I ask that readers not interpret me as someone who denies that the Roman Catholic Church counts as a Christian institution. In an effort to show good faith on this front, allow me to offer some defenses of Roman Catholicism against what I take to be over the top criticisms from some Protestant Evangelicals.
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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 who call themselves Baptists. One group, best represented by the work of the Baptist Joint Committee for Religious Liberty, tends to argue that the Baptist heritage is clearly steeped in the separation of church and state. The other group, probably best represented by the Ethics and Religious Liberty Commission of the Southern Baptist Convention, tends to reject the term separation and sees value in promoting an American society that “affirms and practices Judeo-Christian values rooted in biblical authority.” This group tends to reject the separationist perspective as a way of defending religious liberty. They argue that Baptists have defended religious liberty without moving to the hostility toward religion that they see in separationism. Much like the broad story of America, the Baptist story is considerably more complicated than either side makes it appear.
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May, Matthew. "Superordinate Ties, Value Orientations, and Congregations’ Organizational Cultures." Religions 11, no. 6 (June 5, 2020): 277. http://dx.doi.org/10.3390/rel11060277.

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In this paper, I examine how clergy’s value orientations and congregations’ relationships to the superordinate organizations in their institutional environment are reflected in congregations’ organizational cultures. My analysis of nearly 50 qualitative interviews with clergy, members, and former members of four Southern Baptist Convention congregations and one Independent Christian megachurch indicates organizational cultures are (1) reflections of their leaders’ value orientations and the congregation’s engagement with superordinate organizations and (2) an important indicator of how congregations establish legitimacy. I describe three unique organizational cultures and their relationship to clergy’s value orientations and the congregations’ ties to the superordinate organizations in their institutional environment. In the discussion, I argue there is a need to focus on specific components of the institutional environment beyond superordinate organizations, and I consider the role the three organizational cultures described in the text play in congregational growth and decline and church conflict.
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Thomas, Gerald L. "Achieving Racial Reconciliation in the Twenty-First Century: The Real Test for the Christian Church." Review & Expositor 108, no. 4 (December 2011): 559–73. http://dx.doi.org/10.1177/003463731110800410.

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The issue of racial reconciliation has been a major concern for me since the days of my youth in Youngstown, Ohio. I was blessed to see the growth and development of African American people during the civil rights era. There were, however, racial tensions of a major magnitude during my days in junior high and high school. It was the first time we (students from Thorn Hill) had ever experienced racism because our elementary school was 99.8 percent black. I had to live in a whole new world when six primary grade schools were condensed into one junior high school. In high school, it became increasingly evident to me that there was a white world and a black world. Attending Howard University definitely heightened my anger and resentment towards white people. Howard was the Mecca of black power and intellectual thinking. By God's grace, after eight years in corporate America, I accepted my call to preach the Gospel of Jesus Christ and realized that hatred had no place in the heart and mind of a servant of the Son of God. The seminary experience at The Southern Baptist Theological Seminary was equally frustrating at times even though I had the blessings of the seminary's leadership, thus becoming the first Martin Luther King, Jr. Fellow. Through twenty-five years of pastoring and thirty years of spreading the Gospel, I have gained additional insights into how we must eradicate racism in our society. Through my position in the Progressive National Baptist Convention as National Chairperson for “Social Action on Public Policy,” I realize how difficult is the task at hand. Research and writings on “Racial Reconciliation” are my own convictions and struggles to support the Church of God in becoming all that Jesus Christ had intended for it to be.
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Root, Michael. "Ecumenism in a Time of Transition." Horizons 44, no. 2 (November 7, 2017): 409–14. http://dx.doi.org/10.1017/hor.2017.118.

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To assess the present state and future possibilities of personal and ecclesial ecumenism between Protestant and Catholic Christians is a difficult task. On the one hand, the diversity among Protestants is so great few generalities hold for all of them. The challenges involved in Catholic relations with the Church of England are quite different than those involved in relations with the Southern Baptist Convention, and different in yet other ways from those involved in relations with a Pentecostal church in South Africa. In a broad sense, one can think of a spectrum of Protestant churches, some with whom Catholic relations might be close, and then a series of churches at a greater distance from Catholicism with whom relations would be more limited. That picture is only partially true, however. On many social issues, Catholics can work more closely with Evangelicals, with whom there are deep differences over sacraments and ecclesiology, than they can with more socially liberal representatives of, say, the Lutheran or Anglican traditions. In this brief reflection, I will be concerned with the Protestant communities with whom the greatest possibilities of a wide spectrum of closer relations seem to exist, such as the Anglican, Lutheran, and Reformed churches.
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Dissertations / Theses on the topic "Southern Baptist Convention. Southern Baptist Convention Church music"

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Rawls, Julie J. "Youth choir periodicals published by the Southern Baptist Convention, 1966-1995 /." Full-text version available from OU Domain via ProQuest Digital Dissertations, 1998.

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2

Nelms, Jonathan P. "A guide to the liturgical use of the Baptist Hymnal (1991) in fourfold Sunday worship at First Baptist Church, Cookeville, TN." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Doremus, James W. "Common characteristics of evangelistic Southern Baptist churches in the Southern Region." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p046-0061.

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Stone, Fred Garlington. "Plural elder leadership in a Southern Baptist church." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Clark, J. Michael. "Canonical issues emerging in the Southern Baptist - Roman Catholic dialogue." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Chambers, Billy Charles. "A seminar designed to teach Southern Baptist evangelism heritage to Calvary Baptist Church of Clarinda, Iowa." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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7

Beggs, Douglas C. "An historical analysis of church extension in the Southern Baptist Convention from 1845 to 2000." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Ruane, Thomas M. "Increasing denominational awareness among selected Texas Southern Baptist university students." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Hulbert, Darren D. "Lay leadership development in the context of church planting in California Southern Baptist churches." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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10

Halbrook, Jerry Dwain. "Case studies of selected Southern Baptist Churches that have adopted the plural-elder-led congregationalism polity model." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1136.

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Books on the topic "Southern Baptist Convention. Southern Baptist Convention Church music"

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Armstrong, Gerald P. The music ministry resource manual: For creative church musicians. Nashville, Tenn. (127 9th Ave., N., Nashville 37234): Convention Press, 1990.

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2

The Southern Baptist Convention: A sesquicentennial history. Nashville, Tenn: Broadman & Holman, 1994.

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The Southern Baptist holy war. Austin, Tex: Texas Monthly Press, 1986.

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Sullivan, James L. Southern Baptist polity at work in a church. Nashville, Tenn: Convention Press, 1987.

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Naylor, Robert E. A messenger's memoirs: Sixty-one Southern Baptist Convention meetings. Franklin, Tenn: Providence House Publishers, 1995.

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The Godmakers: A legacy of the Southern Baptist Convention? Franklin, Tenn: Providence House Publishers, 1996.

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Baptist battles: Social change and religious conflict in the Southern Baptist Convention. New Brunswick: Rutgers University Press, 1990.

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Myers Park Baptist Church (Charlotte, N.C.). The Myers Park Baptist Church hymnal. Charlotte, N.C: the Church, 1995.

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Pair, C. L. A history of the Arizona Southern Baptist Convention, 1928-1984. [Phoenix, Ariz.]: Arizona Southern Baptist Convention, 1989.

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Orr, Robert A. Being God's people: A Southern Baptist Church on bold mission. Nashville, Tenn: Convention Press, 1987.

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Book chapters on the topic "Southern Baptist Convention. Southern Baptist Convention Church music"

1

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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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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Maxwell, Angie, and Todd Shields. "Southern White Fundamentalism." In The Long Southern Strategy, 259–86. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190265960.003.0009.

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The fundamentalist takeover of the Southern Baptist Convention that began in 1979 provided the GOP the opportunity to close the deal with white southern voters. Fundamentalist members, anxious over social changes, successfully executed a decades-long plan to seize control of reshape the SBC to reflect their extremist views. They exiled moderates from the denomination almost entirely and re-codified the inferior status of women in the church; biblical inerrancy and absolutism triumphed over interpretation and compromise. The absolutism in terms of religious doctrine gave way to an absolutism in public policy, hyper-partisanship, and demand for political action. In order to court southern evangelical voters, the Republican Party took increasingly hardline stances on issues like gay marriage and abortion under the banner of family values, a slogan cribbed from the anti-feminists who had been propping up white supremacy in the South for generations.
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You might also be interested in the extended bibliographies on the topic 'Southern Baptist Convention. Southern Baptist Convention Church music' for particular source types:
Dissertations / Theses Books
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