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Dissertations / Theses on the topic 'United Baptists'

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Published: 4 June 2021
Last updated: 5 February 2022

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1

Gourley, Bruce Thomas Noe Kenneth W. "Baptists in Middle Georgia during the Civil War." Auburn, Ala, 2008. http://hdl.handle.net/10415/1468.

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2

Cross, Dale W. "An evaluation of approaches for urban mission discovering indicators of effectiveness /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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3

Walker, Carolyn C. "An evaluation of the effects of the "Nurture for Baptists churches program" as a pedagogical ministry for the Black, educated, young adult woman." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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4

Breton, Douglas. ""By the Dear, Immortal Memory of Washington"/The Baptists, Culture, and the Law in Eighteenth-Century Virginia." W&M ScholarWorks, 2018. https://scholarworks.wm.edu/etd/1550153829.

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"By the Dear, Immortal Memory of Washington" Americans have long used the Founding Fathers as symbols of patriotism, invoking their names and using their images whenever they wish to demonstrate that a particular way of thinking or acting is true to American ideals. The vague patriotic image of the founders tends to eclipse their actual character, allowing diverse and competing movements to all use them. This has been especially true of George Washington, who long enjoyed a preeminent and almost mythic status among the founders. During the 1860s, both secessionists and unionists claimed him as their own in order to show that America's chief founder would have supported them. Politicians freely tossed his name about in their speeches, and ordinary citizens in the North and South wrote about carrying forth his legacy once the Civil War began. For this reason, Washington's symbolic status is a significant but frequently ignored factor in understanding American thought at the time of the Civil War. The Baptists, Culture, and the Law in Eighteenth-Century Virginia Throughout Virginia's colonial existence, the only established church was the Church of England. By law, all Virginians had to be baptized into it and had to pay taxes to maintain it. But by the middle of the eighteenth century, the colony had acquired a sizeable population of Protestant dissenters. While they disliked the restrictions that the government had placed on their faith, most were content to submit to the law in order to enjoy the benefits of toleration. The Baptists, however, resolutely refused to submit to any law which attempted to control their "God-given" rights to preach and assemble as they felt proper. Rather than moving to the margins of society, the Baptists repeatedly engaged with the Anglican-dominated culture around them, seeking to transform society and bring it more in line with the principles they held sacred. Foremost among these was the conviction that no sincere faith could exist if church membership was compulsory. Throughout the Revolutionary era, the Baptists led the fight for religious freedom, bringing about a complete separation of church and state.
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5

Hillman, Nancy Alenda. "Drawn Together, Drawn Apart: Black and White Baptists in Tidewater Virginia, 1800-1875." W&M ScholarWorks, 2013. https://scholarworks.wm.edu/etd/1539623612.

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A detailed study of local Baptist communities in Tidewater Virginia, "Drawn Together, Drawn Apart" explores the interactions of black and white evangelicals both under slavery and following emancipation. Significant bonds of fellowship between black and white Baptists persisted throughout the antebellum years. The majority of black Baptists continued to engage in baptismal, worship, and disciplinary gatherings with their white neighbors. Baptists of both races participated in the national culture of reform through their commitment to temperance, mission work, and other forms of "benevolence.".;At the same time, a pattern of black religious autonomy was developing. as Christian paternalists, white Baptist leaders sought to bolster supervision of black members, but by frequently commissioning black deacons to do the actual work this monitoring entailed, they fostered opportunities for black leadership, preaching, and literacy; several large all-black congregations were founded during the antebellum period.;The aftermath of Nat Turner's Rebellion in 1831 plays a central role in this study. Scholars have seen that event as the beginning of a period of repression that lasted until general emancipation. Virginia did indeed adopt much stricter black codes in 1832; these included a complete ban on black preaching, exhorting, and independent religious activity. Yet this dissertation presents many examples of how such practices survived, sometimes with the support of white Baptists. Some blacks continued to preach---a fact of which whites were well aware---and black Baptists increasingly met separately from whites. While white leaders sometimes attempted to provide supervision for such meetings, their efforts were often cursory, leading to the conclusion that they either did not care enough about the law to enforce it or that they disagreed with it in the first place. What did bring an end to interracial religious activity was not the Turner revolt, but rather emancipation. Some church splits were initiated by whites, some by blacks, and some were ironically the result of a cooperative effort.;Through the careful examination of local Baptist records, this work illuminates the varied exchanges that took place between nineteenth-century blacks and whites. Amid an increasingly entrenched slaveholding system and an expanding body of black codes, followed by a cataclysmic Civil War, the ways in which black and white Baptists experienced fellowship---both together and separately---reveal much about the development of southern society before and after emancipation.
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6

Hall, Matthew J. "Cold Warriors in the Sunbelt: Southern Baptists and the Cold War, 1947-1989." UKnowledge, 2014. http://uknowledge.uky.edu/history_etds/17.

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Cold Warriors in the Sunbelt studies the ways in which the Cold War experience shaped the attitudes, values, and beliefs of white evangelicals in the South. It argues that for Southern Baptists in particular—the region’s most dominant religious majority—the Cold War provided a cohesive and unifying fabric that informed the world views Southern Baptists constructed, shaping how they interpreted everything from global communism, the black freedom movement, the Vietnam War, and controversies regarding the family and gender. This dissertation further contends that the Cold War experience, and the formative influence it had over several decades, laid the groundwork for the political realignment of the South, gradually entrenching Southern Baptists within the Republican Party.
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7

Rohm, Robert A. (Robert Allan). "The Educational Contributions of Dr. W.A. Criswell, Pastor of the First Baptist Church, Dallas, Texas, 1944-1987." Thesis, University of North Texas, 1988. https://digital.library.unt.edu/ark:/67531/metadc331141/.

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Dr. W. A. Criswell is the well known pastor of the twenty-seven thousand member historic First Baptist Church in downtown Dallas, Texas. He has held the position for the past forty-three years. Until now no one has attempted an in-depth study of Criswell's educational contributions to the First Baptist Church (which have also been adopted into the Southern Baptist denomination, America's largest Protestant religious organization). Although Criswell has been the Senior Pastor of the First Baptist Church of Dallas for many years, this was by no means his introduction to the pastorate. In 1928 he was ordained as a seventeen year old minister of the gospel in Amarillo, Texas. He has been a pastor for over sixty years. Criswell has made a lasting impact on the church staff, school staff (Criswell College and First Baptist Academy), students in those schools, the Southern Baptist denomination and also the city of Dallas. He has been one of the key figures in evangelical national movements. Presidents, Vice-Presidents, Senators, and Governors are no strangers to a Sunday morning service held in the large sanctuary in downtown Dallas. Much of the research for this project originated from the Oral Memoirs of W. A. Criswell. a program for oral history done by two professors (Charlton and Spain) from Baylor University. The study begins with a historical review of the setting of the First Baptist Church in 1944 when Criswell came to be pastor. Next there is a review of Criswell's early life that reveal influences which molded his educational philosophies. The body of knowledge is then presented which points out significant events, contributions, institutions and associations provided by Criswell. Finally, seventeen conclusions are drawn from the data presented. The study provides helpful information to pastors, church administrators, seminary students, theological professors and other individuals involved in education and administration.
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8

Peterson, Sandra Guidroz 1960. "Descriptive assessment of premarital programs: A sample of Southern Baptist churches." Thesis, The University of Arizona, 1989. http://hdl.handle.net/10150/291610.

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Premarital programs have been in existence for over fifty years. A majority of the programs are church-based. The purpose of this study, using a random sample survey of Southern Baptist churches, was to compile a description of what these churches were doing in premarital preparation work; examine what effects, if any, church size had on the type of program offered, church program leader characteristics and topic coverage. Descriptive material was compiled. Churches were divided into five size categories. Statistical significance was detected based on size and type of format used. Larger churches were more likely to see couples in a group format setting versus individual or couple-only counseling. With consistency, larger churches were much more likely than the smaller to cover a broad range of topics in sessions. The pastor remained the primary individual to conduct the premarital program within their churches, regardless of church size.
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9

Hollingsworth, David E. "POLITICAL PIETY: EVANGELICALS AND THE AMERICAN REVOLUTION IN SOUTH CAROLINA AND GEORGIA." Lexington, Ky. : [University of Kentucky Libraries], 2009. http://hdl.handle.net/10225/1050.

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Thesis (Ph. D.)--University of Kentucky, 2009.
Title from document title page (viewed on September 16, 2009). Document formatted into pages; contains: viii, 234 p. : ill., maps. Includes abstract and vita. Includes bibliographical references (p. 220-233).
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10

Sweeney, Shelley Toni. "A comparative study of the record keeping practices of the Anglican, Baptist and United churches in British Columbia." Thesis, University of British Columbia, 1985. http://hdl.handle.net/2429/24393.

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The report entitled Canadian Archives (1980) speaks of a future Canadian archival "system" in which archives of government, business, and institutions are to be bound together through networking. Although churches are to be a part of this system, the Report does not specify their role. Yet the professional world of both archivists and historians in Canada, the United States, and Britain, has been divided over the question of custody of religious archives. Whether the churches themselves are expected to care for their own archives or whether public archives are expected to take up systematic and regular acquisition of religious archives will seriously affect the role of churches in the future development of the Canadian archival system. This thesis then addresses the question of how best to go about preserving religious archives by studying in detail the record keeping attitudes and practices of the Anglican, Baptist, and United Churches in British Columbia. Through a survey of church government and archival programmes, we delve into the nature of the relationships between creator and record. As well as examining the record keeping practices of the three churches, the survey touches upon the policies of secular, public archives in British Columbia towards church archives. The thesis then analyzes the backgrounds of the churches in Europe and in early British Columbia in order to determine why discernible differences exist in the record keeping of the three denominations. In conclusion, the thesis notes that the attitudes and practices of churches with regards to their records are affected by their theology and organization. On the one hand, such fundamental determinants, it is argued, are not easily overcome by public archives which set out to collect religious archives. On the other, those churches which have mounted archival programmes demonstrate a networking capability that so far exceeds that of the secular archival world. In any case, church archives appear destined to play a vital role in any future systematization of Canadian archives.
Arts, Faculty of
Library, Archival and Information Studies (SLAIS), School of
Graduate
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11

Van, Dalen Carissa R. "Debates in sacred music from the protestant reformation to the modern United States : Martin Luther, John Calvin, and modern reformed Baptist." Honors in the Major Thesis, University of Central Florida, 2009. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1334.

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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.
Bachelors
Arts and Humanities
Music
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12

Cook, David Vaughn. "The United Baptist Association, facing a new millennium." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq23683.pdf.

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13

Hagerman, Ronald Wayne. "Occupational stress and clergy support within the United Baptist Convention of the Atlantic Provinces." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ58433.pdf.

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14

MacArthur, Brian David. "Motivating the members and adherents of the Lewisville United Baptist Church in financial stewardship." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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15

Stiles, James M. (James Michael). "A National Study of Community Service in Southern Baptist Institutions of Higher Education." Thesis, University of North Texas, 1998. https://digital.library.unt.edu/ark:/67531/metadc277833/.

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This study surveyed the community service programs in the 53 identified Southern Baptist colleges and universities in 18 states of the United States to determine the presence and extent of any such programs.
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16

Melton, Douglas Owen. "A Study of Institutional Advancement in Selected Southern Baptist Colleges and Universities." Thesis, University of North Texas, 1996. https://digital.library.unt.edu/ark:/67531/metadc332733/.

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The purpose of this study was to determine what institutional advancement processes are currently operating in a sample of Southern Baptist 4-year colleges and universities ("what is") and how these processes compare with Wesley K. Willmer's model of an effective small college institutional advancement program ("what ought to be"). An overview of advancement literature suggested that Willmer had developed the best model of an effective, small college advancement program. Willmer's model consisted of five benchmarks which focused on the following: institutional commitment, authority and organizational structure, personnel resources, advancement activities and functions, and evaluation. Willmer developed the model based on his review of advancement literature and results from a survey he sent to 191 small colleges as part of his 1980 dissertation. The same survey instrument, with slight revisions, was subsequently mailed to more than 650 small colleges over a seven year period and through a series of three studies in 1985, 1989, and 1992.
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17

Scratcherd, George. "Ecclesiastical politics and the role of women in African-American Christianity, 1860-1900." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:120f3d76-27e5-4adf-ba8b-6feaaff1e5a7.

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This thesis seeks to offer new perspectives on the role of women in African-American Christian denominations in the United States in the period between the Civil War and the turn of the twentieth century. It situates the changes in the roles available to black women in their churches in the context of ecclesiastical politics. By offering explanations of the growth of black denominations in the South after the Civil War and the political alignments in the leadership of the churches, it seeks to offer more powerful explanations of differences in the treatment of women in distict denominations. It explores the distinct worship practices of African-American Christianity and reflects on their relationship to denominational structure and character, and gender issues. Education was central to the participation of women in African-American Christianity in the late nineteenth century, so the thesis discusses the growth of black colleges under the auspices of the black churches. Finally it also explores the complex relationship between domestic ideology, the politics of respectability, and female participation in the black churches.
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18

Reynolds, John Harry. "The Condition of the Southern Baptist Professoriate : A Comparison with the Carnegie Foundations 1989 National Survey of Faculty." Thesis, University of North Texas, 1994. https://digital.library.unt.edu/ark:/67531/metadc279234/.

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Southern Baptist-Related college faculty attitudes and opinions on areas of higher education most important to the professoriate as identified by the Carnegie Foundation in its 1989 National Survey of Faculty are described in this study and compared with the data from the survey reported by the Carnegie Foundation in The Condition of the Professoriate: Attitudes and Trends, 1989 and Scholarship Reconsidered: Priorities of the Professoriate. The data were compared in the eight areas: goals of collegiate education, academic standards, attitudes about student life, teaching, research, and service, status of the profession, views of the institution, participation in decision-making, and general observations of higher education.
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19

Suvada, Jennifer V. "A study of the evangelical Protestant reception of the document, Evangelicals and Catholics together, from its release in March 1994 through December 1996, including a case study of the Southern Baptist Convention." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Hanson, Lisa S. "Blest be the tie that binds, examining the role of religion in the lives of elderly United Baptist widows." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0004/MQ35499.pdf.

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21

Allison, Neil Edward. "The role of United Board (Baptist and Congregational) military chaplaincy during the Second World War (1939–1945) / Neil Edward Allison." Thesis, North-West University, 2011. http://hdl.handle.net/10394/7616.

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‘The role of United Board (Baptist and Congregationalist) military chaplaincy during the Second World War 1939–1945’ explores the role of British (with references to Empire) Baptist and Congregational Commissioned Chaplains during World War Two and chaplaincy developments after that war. This thesis does not primarily explore those chaplains who served as Officiating chaplains, Y.M.C.A. chaplains or those serving with Toc. H., though they may be occasionally mentioned to provide the larger context. This thesis aims to tell the story of chaplains from dissenting church traditions who served during World War Two. This history has received little recognition from, and has been largely forgotten by, Church and Chaplaincy historians. There is a wealth of information about Anglican chaplains and their work during World War Two, as most chaplaincy autobiographies and biographies were written by or about Anglicans. There are significantly fewer published autobiographies from Church of Scotland and Roman Catholic chaplains so historians have had to widen their research to find sufficient material for these denominational Chaplaincy histories. Very little has been written by or about British Baptist and Congregational chaplains and much of this information is gleaned from denominational articles that were often written after the war. Additional information has been gained from letters, memoirs written during and after the war and questionnaires answered by surviving veterans. This thesis seeks to explore two key areas of change within Free Church history. Firstly, it will seek to describe the work and understand the role of U.B. chaplains during the Second World War and how this Free Church chaplaincy developed particularly in the post 1960’s chaplaincy services. Secondly, it will seek to define the role of the British military chaplain and present a new role model that captures the Free Church culture and principles. This thesis will argue that ‘Liminal Ministry’ is the best way to define W.W.2 U.B. chaplaincy and offer this model for present chaplaincy service and selfunderstanding.
Thesis (Ph.D. (Church and Dogma History))--North-West University, Potchefstroom Campus, 2012.
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22

Phillips, Cole. "Leading church members to unite with a common vision and core values." Theological Research Exchange Network (TREN), 2004. http://www.tren.com.

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23

Hoag, Jeffrey Paul. "A comparison of listeners' preferences for inductive and deductive sermons delivered in the United Baptist Church of Sault Ste. Marie, Ontario." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq21870.pdf.

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24

Neff, Richard Alexander. "Evangéliques en réseau : trajectoires identitaires entre la France et les Etats-Unis." Thesis, Strasbourg, 2013. http://www.theses.fr/2013STRAK001.

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L’essor du protestantisme évangélique en France est un laboratoire d’analyse des effets de la mondialisation sur les identités religieuses. Alors que leurs origines remontent souvent à la Réforme protestante en Europe elle-même, les évangéliques français font partie aujourd’hui d’un mouvement à dimensions mondiales où les Américains jouent un rôle de premier rang. Quelle influence ces derniers exercent-ils réellement en France? Pour les évangéliques français, quels sont les enjeux de l’association avec leurs coreligionnaires aux États-Unis? Nous cherchons à fournir des réponses en nous appuyant sur une étude de terrain des églises évangéliques dans l’est de la France. Il en ressort que les États-Unis exercent effectivement une certaine influence, mais que celle-ci n’est ni prépondérante ni uniforme. Le plus souvent, lorsque les églises françaises établissent des liens avec des Américains, elles le font en fonction de leurs propres besoins dans le champ social français. Ainsi les évangéliques français ne sont pas de simples récepteurs d’influence, mais des acteurs sociaux à part entière
The growth of evangelical Protestantism in France is a laboratory for analyzing the effects of globalization on religious identities. Even though their origins can often be traced to the Protestant Reformation in Europe itself, French evangelicals are today part of a world-wide movement where Americans play a leading role. What influence do American evangelicals really exert in France? What is at stake for French evangelicals who associate with their American coreligionists? Our study of evangelical churches in the east of France shows that the United States does indeed exert a certain influence, but it is neither preponderant nor uniform in nature. Most of the time, when French churches develop ties to Americans, they do so in function of their own needs within the French social field. French evangelicals are thus more than just receptors of influence, but social actors in the fullest sense
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McDonald, Karl Edward. "From isolation to the community of disciples, toward a fully Reformed understanding and practice of infant baptism for Ken Mawr United Presbyterian Church." Chicago, Ill. : McCormick Theological Seminary, 2002. http://www.tren.com.

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26

Ray, Keith D. "Wade in the water preparing the faithful for ministries of Christian initiation at Saint Paul United Methodist Church, Greenville, South Carolina /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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27

Gilliam, Erin Wiggins. ""A BEACON OF HOPE": THE AFRICAN AMERICAN BAPTIST CHURCH AND THE ORIGINS OF BLACK HIGHER LEARNING INSTITUTIONS IN KENTUCKY." UKnowledge, 2018. https://uknowledge.uky.edu/history_etds/53.

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This dissertation focuses on the African American Baptist church as a vital architect of black higher education in Kentucky. In keeping with the historiography of black education, my research focuses on the often-forgotten component of religion and its impact on the development of post-secondary education. More specifically, my work explores the dynamics of race, class and gender in shaping the origins of black higher learning institutions in the state. I contend that Kentucky was home to a growing and progressive African American middle class who sought racial uplift to solve the “negro problem" through education. I also reveal that African American religious leaders in Kentucky served as examples for other African Americans who were promoting black higher education during the period of segregation. As a border state, Kentucky offers a unique opportunity to examine the educational challenges and opportunities African Americans faced during the late nineteenth and twentieth centuries. Kentucky was home to one of the few African American Baptist controlled institutions in the nation, Simmons College. Therefore, this study offers historians an expanded lens for analyzing African American agency in developing higher learning initiatives while combating racial inequality in a state with a reputation for poorly funding public education.
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Teichert, Ernest J. "Forging peace together : building partnership capacity as an important tool for international security and stability /." Maxwell AFB, Ala. : School of Advanced Air and Space Studies, 2008. https://www.afresearch.org/skins/rims/display.aspx?moduleid=be0e99f3-fc56-4ccb-8dfe-670c0822a153&mode=user&action=downloadpaper&objectid=75704185-dd3b-4790-826a-51df5fdbf14c&rs=PublishedSearch.

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Ouyang, Sutong. "Leng zhan shi dai de shi jie wei ji yu Meiguo de ze ren : dui Laiyinhuoerde Nibuer hou qi zheng zhi shen xue de yan jiu = World crisis in cold war and American responsibility : on Reinhold Niebuhr's later political theology /." click here to view the abstract and table of contents click here to view the fulltext, 2005. http://net3.hkbu.edu.hk/~libres/cgi-bin/thesisab.pl?pdf=b1884280xa.pdf.

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30

Cooper, Monte Vaughan. "Attitudes of Faculty Members Toward the Integration of Faith and Discipline at Selected Southern Baptist Colleges and Universities." Thesis, University of North Texas, 1990. https://digital.library.unt.edu/ark:/67531/metadc332001/.

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The attitudes toward the integration of faith and discipline of full-time faculty members at five selected Southern Baptist colleges and universities which are members of the Christian College Coalition were explored for this study. The integration of faith and discipline is a concept unique to Southern Baptist higher education. Arthur Walker, Jr., of the Education Commission of the Southern Baptist Convention defines the concept as referring to the mission of the institution, the personal faith of faculty members, and the professional involvement and interaction of faculty members with their students, regardless of disciplines. Since little information exists on faculty attitudes toward this concept, data were collected through a survey instrument on three dimensions of integration: professorial integration in the classroom, professorial integration in and out of the classroom, and institutional integration of faith and discipline.
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31

Meeske, Frank. "Baptism of fire for the European security and defense policy : will the European forces succrssfully implement the Dayton Accords? /." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2005. http://library.nps.navy.mil/uhtbin/hyperion/05Jun%5FMeeske.pdf.

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Thesis (M.A. in National Security Affairs)--Naval Postgraduate School, 2005.
Thesis Advisor(s): Donald Abenheim, Hans-Eberhard Peters. Includes bibliographical references (p. 95-102). Also available online.
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32

Katembue, Kamuabo Jean Pierre. "Strategies employed by historically white denominations to plant churches among black Americans." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Pierson, Carol Ann. "From downtown to city wide the establishment of four denominations in Johnson City, Tennessee /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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34

Fricke, Karen Joy. "Urban churches' responses to HIV/AIDS in their communities an exploration of histories and theologies /." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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35

Faulkner, Thomas G. "The neighborhood retreat a window into the kingdom of God /." Due West, SC : Erskine Theological Seminary, 2007. http://dx.doi.org/10.2986/tren.064-0133.

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36

Crouse, Stephen Gary. "A Missiological Evaluation of Southern Baptist Multiethnic Churches in the United States." Diss., 2015. http://hdl.handle.net/10392/4871.

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ABSTRACT A MISSIOLOGICAL EVALUATION OF SOUTHERN BAPTIST MULTIETHNIC CHURCHES IN THE UNITED STATES Stephen Gary Crouse, Ph.D. The Southern Baptist Theological Seminary, 2014 Chair: Dr. Adam W. Greenway The thesis of this dissertation is that Southern Baptist multiethnic churches exemplify the mission of the church as revealed in the Scriptures and offer a valuable strategy for reaching the increasingly diverse population of the United States. Chapter 1 introduces the ethnic segregation of Southern Baptist Churches and begins to establish a missiological foundation for ethnic inclusiveness. A discussion of the research problem including the background of the dissertation follows. The broader question of the missiological need for multiethnic congregations in the current milieu of American society is addressed. The chapter concludes with a discussion of the definitions of key terms, limitations and delimitations, and the research methodology employed. Chapter 2 explores the mission of the church and the extent to which it applies to all peoples. The ethnic inclusiveness of the ministry of Jesus and the ethnic diversity of the New Testament churches address the need for multiethnic Southern Baptist churches. The chapter ends with a discussion of Paul's charge that Christ broke down the dividing wall of separation between the Jews and Gentiles and the implications for Southern Baptist multiethnic congregations. The focus of chapter 3 is a historical examination of Southern Baptist multiethnic churches. While many ethnicities are included in Southern Baptist life, attention is limited to African Americans and Hispanics in this historical survey. Southern Baptist churches had many African slaves among their members when the Convention was founded. The western expansion of Southern Baptists and the United States' acquisition of the Southwest territories following the Mexican American War led the young Convention to initiate mission work with Hispanics. The unequal treatment that these ethnic groups received from Anglos has lingering effects on contemporary Southern Baptist multiethnic churches. Southern Baptist attitudes about integration and the Civil Rights Movement also influenced ethnic relationships. Immigration policies and socioeconomic factors that favor the majority ethnicity create obstacles for multiethnic congregations. Contemporary Southern Baptists actions to improve ethnic relationships are examined. An in-depth study of Donald McGavran's homogeneous unit principle and its impact on contemporary Southern Baptist multiethnic congregations is offered in chapter 4. This principle is scrutinized from a biblical and missiological perspective. The implications related to cross-cultural evangelism in light of the biblical witness conclude the chapter. Chapter 5 segues into a critical look at worship in the twenty-six Southern Baptist multiethnic churches used for the social research. The chapter begins by defining worship as an integral part of the mission of the church. The need for an authoritative standard as a reference point in navigating the challenges of leading a multiethnic congregation to worship God is examined including data obtained through the social research. Aspects of corporate worship and their impact on multiethnic churches are explored based on the social research data. The chapter concludes by addressing ethnic inclusivism in Southern Baptist multiethnic churches and exploring the biblical notion of worshiping God in spirit and truth. Chapter 6 offers a summation of issued raised and addressed in the dissertation. Southern Baptist multiethnic churches offer a valuable strategy for reaching the increasingly diverse population of the United States. Areas for further study are suggested.
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37

Menikoff, Aaron. "Piety and politics: Baptist social reform in America, 1770--1860." Thesis, 2008. http://hdl.handle.net/10392/482.

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This dissertation examines the relationship between Baptists and social reform from 1770 through 1860. Chapter one examines two explanations to the social movements of this period. Attention is given to the tension between personal piety and social activism inherent in Baptist life. Chapter two explores the most controversial social issue of the nineteenth century: slavery. By weighing in on the colonization scheme, religious instruction, and abolition. Chapter three examines one of the most significant but least known debates of the antebellum period: the effort to end Sabbath mail delivery. Baptists pressed for a legislative end to a social problem. Not all Baptists shared the conviction that Congress should interfere. The subject of chapter four is the evangelical crusade against poverty. Baptists spiritualized the effort. Fighting poverty meant encouraging conversion and promoting virtue. Chapter five presents the temperance crusade as a spiritual and political mission. Temperance tested Baptist convictions more than any other philanthropic movement. The tension between the sacred and the secular came to the fore as Baptists disagreed over the role of benevolent societies. Chapter six examines the role of piety in Baptist life. It argues that far from forcing Baptists to withdraw from society and culture, their view of personal piety drove them into society. It was forged by their understanding of and desire for religious liberty. From very early on, they came to believe that society's best hope was a Christian and a church committed to the gospel. Even when Baptists articulated the spiritual nature of the church, they did so with the understanding that a spiritual church is a blessing to society. Chapter seven considers the impetus for direct political engagement discussed by Baptists. Always rejecting party politics, Baptists knew they had a responsibility to engage the public sphere. Pastors looked for "the medium path" that embraced every topic worthy of sermonizing without degrading their ministry. Chapter eight summarizes the argument. Baptists were social reformers.
This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from http://disexpress.umi.com/dxweb or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.
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38

Smith, Eric Coleman. "Order and Ardor: The Revival Spirituality of Regular Baptist Oliver Hart, 1723–1795." Diss., 2016. http://hdl.handle.net/10392/5047.

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ABSTRACT ORDER AND ARDOR: THE REVIVAL SPIRITUALITY OF REGULAR BAPTIST OLIVER HART, 1723–1795 Eric Coleman Smith, Ph.D. The Southern Baptist Theological Seminary, 2015 Chair: Dr. Michael A. G. Haykin This dissertation argues that Regular Baptist Oliver Hart shared the revival spirituality of the Great Awakening, and that revival played a greater role in Regular Baptist identity than is often suggested. Chapter 2 demonstrates that Hart’s life and ministry were profoundly shaped by the evangelical revival of the eighteenth century. He was converted in revival as a young man, promoted revival at the height of his ministry in Charleston, South Carolina, and longed for revival in his latter years in Hopewell, New Jersey. Chapter 3 examines Hart’s revival piety. The theology of the Christian life that undergirded his ministry was the evangelical Calvinism that united Christians from across denominational lines during the Great Awakening. Chapter 4 focuses on the most intense personal experience of revival in Hart’s ministry, an awakening among the youth of the Charleston Baptist Church in 1754. An analysis of Hart’s diary during this period proves that it belongs to the emerging genre of eighteenth century “revival narrative,” epitomized in Jonathan Edwards’s A Faithful Narrative. Chapter 5 shows that Hart’s spirituality was marked by the evangelical activism of the Great Awakening, as illustrated by his efforts in evangelism, gospel partnerships, education, and politics. Chapter 6 demonstrates that Hart and a number of other Regular Baptists shared in the evangelical catholicity of the revival. While Hart embraced the ecumenical impulse of the awakening to promote revival, he also maintained deep Baptist convictions.
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Connell, Richard Scott. "The Impact of Gospel Content on the Shape of Corporate Worship in Select Baptist Churches in North America circa 1650-1910." Diss., 2015. http://hdl.handle.net/10392/4952.

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Recent trends in Baptist worship have revealed an interest in Liturgical forms and some movement toward more thoughtful worship content and order in what has historically been a free church worship tradition. The fields of liturgical theology and liturgical anthropology have produced research that indicates that there is validity to this interest and that the order of worship elements can be instructive as is the content of worship. When both are oriented around the gospel's shape and truth (e.g., the gospel of the glory of Christ), the worshiper is pointed to Christ who is the object of faith and the facilitator of spiritual formation through the Holy Spirit. The result is a worshiper who becomes like the one he holds in view in worship. This survey of representative churches in North American Baptist history (ca. 1650-1910) reveals that there has always been some evidence regarding the gospel's presence in Baptist worship. This has not always been due to deliberate thought and planning, but because the gospel controls its forms. Where a church has held the gospel, its worship has reflected that conviction. Where the gospel has been lost, worship is at least reflective of that, if not partially the precipitator. These churches reflect varying degrees of gospel-content and form. The historical trend demonstrates that overall, Baptists have held the gospel, often in the face of stiff opposition. This grip on grace has been reflected consistently in their worship and likely is at least one of the reasons that they have continued to grow. Their growth is at least partially, in direct correlation to their worshiping in light of the cross. They have not just sung of the death, burial, and resurrection of Jesus, but they have engaged it in corporate worship and reflected the effects of this encounter with Christlikeness in their daily lives of worship.
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40

Eitel, Keith Eugene 1954. "Gospel missionism (1892-1910) and the Southern Baptist Convention (USA) : prelude to a post-modern missiology." Thesis, 1998. http://hdl.handle.net/10500/16737.

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Assessment of the past helps one seize emerging opportunities. The Southern Baptist Convention's (SBC) Foreign Mission Board (FMB) radically redesigned itself July 1, 1997, the most far reaching self-assessment since its 1845 founding. The FMB's changes neglected some essential historical precedents. In 1892, a band of FMB missionaries posted with the North China Mission resigned and established their own operation. They held and integrated three core values: indigeneity, incarnation, and responsible autonomy. Baptist historians have dismissed these dissidents because they considered them Landmarkers (an earlier movement that threatened the SBC itself). Later historical inquiry corrected this assumption demonstrating that Landmarkers seized the Gospel Mission Movement to serve its own ends not the reverse. What prorrpted these missionaries to leave their base of support and operate independently? Original sources tell the tale of strong convictions about missions that were more commonly apparent later, in a post-modern era. Gospel Missionism's peers did not listen, partly because of the Landmarkist confusion and partly because they advocated things others were not prepared to hear. The Gospel Missioners found it difficult to sustain their experiment outside the SBC. Hence, survivors gradually reentered the FMB structure, primarily the Interior China Mission. Their influence extended to the next generation of missionaries. Yet, indirectly their values entered the FMB's strategies through outside evangelicals which increasingly espoused similar core values. By 1985, the Board tackled the challenge of the least evangelized peoples. Trustees formed Cooperative Services International (CSI) to accommodate the need. Unwittingly, from within the FMB, CSI embodied Gospel Missionism's core values with more modern emphases. In 1997, trustees restructured the FMB and dismantled CSI. They borrowed its drive and its penchant for streamlined administration, but jettisoned its priority passion for those least evangelized. Only time will tell, but there is evidence that the FMB has reverted and embraced elements of an older paradigm, possibly because it was unprepared to face a postmodern future. This study concludes that the Gospel Missionism movement was a blending of both enlightenment and post-modern missiological ideals. It was an incipient, evangelical version of a post-modern missiological paradigm.
Christian Spirituality, Church History and Missiology
D.Th. (Missiology)
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41

Dube, Elijah Elijah Ngoweni. "Getting married twice: the relationship between indigenous and Christian marriages among the Ndau of the Chimanimani area of Zimbabwe." Thesis, 2017. http://hdl.handle.net/10500/23809.

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The thesis focuses on the Ndau people of Chimanimani, Zimbabwe. Contact with Westerners brought significant changes to their marriage practices. South Africa General Mission (SAGM) missionaries required Ndau people to conduct church (“white”) weddings for their marriages to be recognised by the church. This has caused a problem whereby Ndau Christians marry traditionally/customarily and yet still have to conduct church weddings. The church has not rethought its position on the necessity for having this duplication of marriages. The thesis sought to develop an in-depth understanding of Ndau people’s perceptions and experiences on the connection between and the necessity for both marriages in Chimanimani, Zimbabwe. Data regarding Ndau people’s understanding of marriage practices was collected using in-depth semi-structured and focus group interviews. Following a qualitative research design, the study used the phenomenological approach to collect data and postcolonialism as the research paradigm. Using these, twenty individual and five focus group interviews were conducted. Seven themes emerged from the data. These covered marriage practices of the Ndau, the most preferred way of marriage, various reasons for having church weddings, perceived relationship between the two marriages, different views on the sufficiency of traditional marriages, thoughts on the expenses of church weddings, and how participants married and reasons thereof. The findings showed that Ndau Christians conduct church weddings for several reasons. These are because they:  want to celebrate their marriages  desire God’s blessings when they convert to Christianity. It is regarded as God’s biblical requirement  understand it as a church requirement/rule  get church teaching that encourage church weddings  need recognition and acceptance in the church as well as general social recognition  associate Christianity with Westernisation vi  regard it as a deterrent to unfaithfulness and polygyny  regard church weddings as having wider official recognition than traditional marriages and  want associated material advantages. The conclusion states that there is neither a theological nor a biblical basis for requiring Ndau Christians to have church weddings. Using a postcolonial hybrid approach, the thesis suggests a merging of the two marriages into one ceremony. More recommendations were given and the church was challenged to be more responsive to its people’s struggles.
Religious Studies and Arabic
D. Litt. et Phil. (Religious Studies)
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42

McCloud, Janice Sue. "Gender division in American Baptist families : second and third shifts." Thesis, 2013. http://hdl.handle.net/1805/3774.

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Indiana University-Purdue University Indianapolis (IUPUI)
The division of labor in households is an important topic in marital relationships. Families are not static; they are in a constant state of change. Employment, individual family members’ schedules, and religious beliefs can impact how couples divide household tasks. This particular study draws on in-depth interviews of four married couples from American Baptist churches to explore how couples within this type of church divide household tasks. The interviews focused on the management of second- and third-shift household tasks, as well as childcare. The purpose of obtaining this information was to see if the way American Baptist couples handle second-, third-shift duties, and childcare is more consistent with general population couples or more consistent with Evangelical/Conservative couples. Husbands and wives were interviewed separately to obtain individual thoughts and opinions. The interviews revealed that when it comes to second-shift tasks and child care, American Baptist couples are more in line with general population couples. As far as third-shift duties, Evangelical, general population, and American Baptist couples are all currently handling in very similar ways with the female performing the majority of third-shift tasks.
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43

"A genealogy of dissent: The culture of progressive protest in Southern Baptist life, 1920-1995." Tulane University, 1996.

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This study concerns a network of progressive dissidents among Southern Baptists in the twentieth century. It explores their activities, understandings, and methods of relating to one another and to the broader southern and Baptist cultures of which they were a part 'A Genealogy of Dissent' developed along several pathways of influence, unfolding along the lines of a family tree, beginning with a remarkable, and today virtually unknown, figure named Walter Nathan Johnson. A pioneer racial integrationist who also challenged the corporate 'captivity' of Christianity in the United States, Johnson created a network of supporters and sympathizers from the 1920s through the '40s out of which came civil rights workers, labor organizers, advocates of women's rights--including ordination to the ministry--and proponents of disarmament and abolition of capital punishment, all within the ordinarily conservative group of Christian believers known as Southern Baptists Within this network arose a culture of protest against the usual southern and Baptist ways of behavior, and to a certain extent ways of belief, especially having to do with questions regarding the nature of a just society. While in many ways the people in this family of dissidents believed themselves to have been alienated from their traditions as southerners and as Baptists, for the most part they believed their protests to be a fulfillment, not a rejection, of the basic tenets of their beliefs as Southern Baptists For the most part, these dissidents avoided the usual pathways of institutional advancement in denominational life in the United States, preferring to place their efforts to influence life in the South on the individual and congregational level and in issue-oriented coalitions within and outside the ranks of Southern Baptists. Their most dramatic effects on the Southern Baptist denomination at large were inadvertent, serving to validate the cries of outrage over supposed liberalism in the Southern Baptist Convention raised by a resurgent fundamentalist party that mounted a successful takeover effort of the convention in the late 1970s and '80s
acase@tulane.edu
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