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Libros sobre el tema "Baptist Convention of New England"

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Publicado: 4 de junio de 2021
Última modificación: 1 de febrero de 2022

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1

Borders, Merwyn. The circle comes full: New England Southern Baptists, 1958-1998. Franklin, Tenn: Providence House Publishers, 1998.

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2

Cothen, Grady C. The new SBC: Fundamentalism's impact on the Southern Baptist Convention. Macon, Ga: Smyth & Helwys Pub., 1995.

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3

Isaac Taylor Tichenor: The creation of the Baptist new South. Tuscaloosa: University of Alabama Press, 2005.

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4

Like the book of Acts: The Baptist Convention of New York story. Franklin, Tenn: Providence House Publishers, 1996.

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5

The new crusades, the new Holy Land: Conflict in the Southern Baptist Convention, 1969-1991. Tuscaloosa: University of Alabama Press, 1996.

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6

Raymond, Camp L., ed. In the name of the Father: The rhetoric of the new Southern Baptist Convention. Carbondale: Southern Illinois University Press, 1999.

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7

Davis, Henry P. A " new members" program for African-American Baptist churches. Baltimore: Gateway Press, 1993.

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8

Garrison, V. David. Church planting movements. Richmond, VA: Office of Overseas Operations, International Mission Board of the Southern Baptist Convention, 1999.

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9

Myers, Lewis I. The seed is sown. Nashville, Tenn: Convention Press, 1985.

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10

Disorderly women: Sexual politics & Evangelicalism in revolutionary New England. Ithaca, N.Y: Cornell University Press, 1994.

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11

1957-, Cox Michael J., ed. Church planting in the African-American community. Nashville, Tenn: Broadman Press, 1993.

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12

Coming home: For all who dream of a new church. Macon, Ga: Smyth & Helwys Pub., 1995.

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13

Kaye, Peter. The new private international law of contract of the European Community: Implementation of the EEC's Contractual Obligations Convention in England and Wales under the Contracts (Applicable Law) Act 1990. Aldershot: Dartmouth, 1993.

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14

Peter, Kaye. The new private international law of contract of the European Community: Implementation of the EEC's Contractual Obligations Convention in England and Wales under the Contracts (Application Law) Act 1990. Aldershot, Hants, England: Dartmouth Pub. Co., 1993.

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15

Forty-two years experience as pastor: Evangelical humane and reform activities : brief fifty years history of the New England Baptist Missionary Convention. [S.l: s.n., 1987.

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16

Forty-two years experience as pastor: Evangelical humane and reform activities : brief fifty years history of the New England Baptist Missionary Convention. [S.l: s.n., 1987.

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17

Sr, Michael Williams. Isaac Taylor Tichenor: The Creation of the Baptist New South. University Alabama Press, 2018.

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18

Marsters and Sargent Architects Inc. New England baptist hospital master plan 1994-1999. 1994.

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19

Cothen, Grady C. The New Sbc: Fundamentalism's Impact on the Southern Baptist Convention. Smyth & Helwys Publishing, 1995.

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20

Contending for the Faith: Southern Baptists in New Mexico, 1938-1995. University of New Mexico Press, 2002.

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21

Kell, Carl L. y L. Raymond Camp. In the Name of the Father: The Rhetoric of the New Southern Baptist Convention. Southern Illinois University, 2001.

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22

Associates, HMM. New England baptist hospital ambulatory care building/parking structure: draft project impact report. 1994.

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23

Associates, HMM. New England baptist hospital ambulatory care building/parking structure, 145 parker hill avenue, Boston, Massachusetts: project notification form. 1993.

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24

Backus, Isaac y David Weston. History of New England With Particular Reference to the Denomination of Christians Called Baptists - Vol. 2 (Baptist History). 2a ed. The Baptist Standard Bearer, 2001.

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25

Disorderly Women: Sexual Politics & Evangelicalism in Revolutionary New England. Cornell University Press, 1996.

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26

Backus, Isaac y David Weston. History of New England With Particular Reference to the Denomination of Christians Called Baptists - Vol. 1 (Baptist History Series, No. 3). 2a ed. The Baptist Standard Bearer, 2001.

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27

Gaddy, C. Welton. Coming Home: For All Who Dream of a New Church. Smyth & Helwys Publishing, 1994.

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28

Church Planting in the African American Community. Judson Press, 2002.

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29

Catholicism, or, Christian charity: Illustrated and improved in a discourse, delivered before the congregational ministers of the colony of Rhode-Island, in New-England, at their convention in Bristol, May 20, 1772. Providence: Printed by John Carter, 1989.

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30

The proceedings of a convention of delegates, from the states of Massachusetts, Connecticut and Rhode-Island, the counties of Cheshire and Grafton, in the state of New-Hampshire, and the county of Windham, in the state of Vermont: Convened at Hartford, in the state of Connecticut, December 15th, 1814. Boston: Printed and published by Wells and Lilly, 1985.

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31

New England Anti-Slavery Convention (1860 : Boston), ed. Tributes to Theodore Parker: Comprising the exercises at the Music Hall, on Sunday, June 17, 1860, with the proceedings of the New England Anti-Slavery Convention, at the Melodeon, May 31, and the resolutions of the fraternity and the Twenty-eighth Congregational Society. Boston: Published by the Fraternity, 1986.

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32

Fraternity. Tributes to Theodore Parker: Comprising the Exercises at the Music Hall, on Sunday, June L7, L860, with the Proceedings of the New England Anti-Slavery Convention, at the Melodeon, May 31, and the Resolutions of the Fraternity and the Twenty-Eighth Congre. HardPress, 2020.

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33

Larsen, Timothy. Congregationalists. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0002.

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The nineteenth century was a period of remarkable advance for the Baptists in the United Kingdom. The vigour of the Baptist movement was identified with the voluntary system and the influence of their leading pulpiteers, notably Charles Haddon Spurgeon. However, Baptists were often divided on the strictness of their Calvinism, the question of whether baptism as a believer was a prerequisite for participation in Communion, and issues connected with ministerial training. By the end of the century, some Baptists led by F.B. Meyer had recognized the ministry of women as deaconesses, if not as pastors. Both domestic and foreign mission were essential to Baptist activity. The Baptist Home Missionary Society assumed an important role here, while Spurgeon’s Pastors’ College became increasingly significant in supplying domestic evangelists. Meyer played an important role in the development, within Baptist life, of interdenominational evangelism, while the Baptist Missionary Society and its secretary Joseph Angus supplied the Protestant missionary movement with the resonant phrase ‘The World for Christ in our Generation’. In addition to conversionism, Baptists were also interested in campaigning against the repression of Protestants and other religious minorities on the Continent. Baptist activities were supported by institutions: the formation of the Baptist Union in 1813 serving Particular Baptists, as well as a range of interdenominational bodies such as the Evangelical Alliance. Not until 1891 did the Particular Baptists merge with the New Connexion of General Baptists, while theological controversy continued to pose fresh challenges to Baptist unity. Moderate evangelicals such as Joseph Angus who occupied a respectable if not commanding place in nineteenth-century biblical scholarship probably spoke for a majority of Baptists. Yet when in 1887 Charles Haddon Spurgeon alleged that Baptists were drifting into destructive theological liberalism, he provoked the ‘Downgrade Controversy’. In the end, a large-scale secession of Spurgeon’s followers was averted. In the area of spirituality, there was an emphasis on the agency of the Spirit in the church. Some later nineteenth-century Baptists were drawn towards the emphasis of the Keswick Convention on the power of prayer and the ‘rest of faith’. At the same time, Baptists became increasingly active in the cause of social reform. Undergirding Baptist involvement in the campaign to abolish slavery was the theological conviction—in William Knibb’s words—that God ‘views all nations as one flesh’. By the end of the century, through initiatives such as the Baptist Forward Movement, Baptists were championing a widening concern with home mission that involved addressing the need for medical care and housing in poor areas. Ministers such as John Clifford also took a leading role in shaping the ‘Nonconformist Conscience’ and Baptists supplied a number of leading Liberal MPs, most notably Sir Morton Peto. Their ambitions to make a difference in the world would peak in the later nineteenth and early twentieth century as their political influence gradually waned thereafter.
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34

Case, Jay R. Methodists and Holiness in North America. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0009.

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Baptists in nineteenth-century North America were known as eager proselytizers. They were evangelistic, committed to the idea of a believers’ church in which believers’ baptism was the norm for church membership and for the most part fervent revivalists. Baptist numbers soared in the early nineteenth-century United States though at the cost of generating much internal dissent, while in Canada New Light preachers such as Henry Alline were influential, but often had to make headway against an Anglican establishment. The Baptist commitment to freedom of conscience and gathered congregations had been hardened over the centuries by the experience of persecution and that meant that they were loath to qualify the freedom of individual congregations. The chapter concentrates on exposing the numerous divisions in the Baptist family, the most basic of which was the disagreement over the nature of the atonement, which separated General (Arminian) from Particular (Calvinist) Baptists. Revivals induced further divisions between Regular Baptists who were reserved about them and Separate Baptists who saw dramatic conversions and fervent outbursts as external signs of inward grace. Calvinistic Baptists took a dim view of efforts to induce conversions as laying too much trust in human agency. Though enthusiasm for missions gripped American and Canadian Baptists alike, there were those who feared that missionary societies would erode congregational autonomy. Dissent over slavery and abolition constituted the biggest single division in North American Baptist life. Southern Baptists developed biblical defences of slavery and were annoyed at attempts to keep slaveholders out of missionary work. As a result they formed a separate denomination, the Southern Baptist Convention, in 1845. Baptists had been successful in converting black slaves and black Baptists such as the northerner Nathaniel Paul were outspoken abolitionists. In the South after the Civil War, though, blacks marched out of white denominations to form associations of their own, often with white encouragement. Finally, not the least cause of internal dissent were disputes over ecclesiology, with J.M. Graves and J.R. Pendleton, the founders of Old Landmarkism, insisting with renewed radicalism on denominational autonomy. The chapter suggests that by the end of the century, Baptists embodied the tensions in Dissenting traditions. Their dissent in the public square intensified the possibility of internal disagreement, even schism, their tradition of Christian democracy proving salvifically liberating but ecclesiastically messy. While they stood for liberty and religious equality, they were active in anti-Catholic politics and in seeking to extend state activism in society through the Social Gospel movement.
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35

Marovich, Robert M. “Someday, Somewhere”. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039102.003.0005.

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This chapter examines the roles played by Thomas A. Dorsey, Mahalia Jackson, Sallie Martin, Theodore R. Frye, and Magnolia Lewis Butts in the development of gospel music in Chicago. During the late 1920s and early 1930s, Dorsey, Jackson, Martin, Frye, and Butts formed an informal nexus that spread the new gospel songs and gospel music style throughout Chicago and, ultimately, across the country. Dorsey was a versatile pianist, composer, arranger, singer, and bandleader who helped incorporate jazz and blues styles into gospel. He met Jackson around 1928 and offered her to demonstrate his songs. Martin, another Dorsey acquaintance, helped the struggling songwriter reap the financial and adulatory benefits of gospel music. This chapter provides a background on Dorsey, Jackson, Martin, Frye, and Butts and how they got involved in gospel music in Chicago. It also discusses the 1930 National Baptist Convention, the tipping point for Dorsey's gospel songwriting career as well as the commencement of a gradual acceptance of gospel music by African American churches.
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36

Authority, Boston Redevelopment. [letter dated 8 June 1994]. 1994.

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37

Authority, Boston Redevelopment. [third harbor tunnel and central artery alternative]. 1987.

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38

Authority, Boston Redevelopment. [ developer's kit - draft ]. 1989.

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39

Burford, Mark. Mahalia Jackson and the Black Gospel Field. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190634902.001.0001.

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Drawing on and piecing together a trove of previously unexamined sources, this book is the first critical study of the renowned African American gospel singer Mahalia Jackson (1911–1972). Beginning with the history of Jackson’s family on a remote cotton plantation in the Central Louisiana parish of Pointe Coupée, the book follows their relocation to New Orleans, where Jackson was born, and Jackson’s own migration to Chicago during the Great Depression. The principal focus is her career in the decade following World War II, during which Jackson, building upon the groundwork of seminal Chicago gospel pioneers and the influential National Baptist Convention, earned a reputation as a dynamic church singer. Eventually, Jackson achieved unprecedented mass-mediated celebrity, breaking through in the late 1940s as an internationally recognized recording artist for Apollo and Columbia Records who also starred in her own radio and television programs. But the book is also a study of the black gospel field of which Jackson was a part. Over the course of the 1940s and 1950s, black gospel singing, both as musical worship and as pop-cultural spectacle, grew exponentially, with expanded visibility, commercial clout, and forms of prestige. Methodologically informed by a Bourdiean field analysis approach that develops a more granular, dynamic, and encompassing picture of post-war black gospel, the book persistently considers Jackson, however exceptional she may have been, in relation to her fellow gospel artists, raising fresh questions about Jackson, gospel music, and the reception of black vernacular culture.
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40

Bross, Kristina. “These Shall Come from Far”. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190665135.003.0004.

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Chapter 3 analyzes English claims to a central role in a global network of indigenous and English people connected by faith around the world, claims made manifest in Of the Conversion of Five Thousand Nine Hundred Indians on the Island of Formosa, a 1650 publication by Baptist minister Henry Jessey, printed by radical bookseller Hannah Allen. It reports on Dutch missions in Taiwan, comparing them with evangelism efforts in New England. The coda considers the experiences of an Algonquian woman who is unnamed in Jessey’s tract but is identified as a basket maker, speculating on the meaning she may have encoded in her basket designs. Though we cannot “read” them directly, the fact that she made them, coupled with the provocative arguments offered by recent scholars about Native material culture in the colonial period, enables us to reconsider the print archive in which she appears.
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41

Shoemaker, Stephen P. Unitarians, Shakers, and Quakers in North America. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0011.

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The American Revolution inspired new movements with a longing to restore what they believed was a primitive and pure form of the church, uncorrupted by the accretions of the centuries. Unlike most Canadians, Americans were driven by the rhetoric of human equality, in which individual believers could dispense with creeds or deference to learned ministers. This chapter argues that one manifestation of this was the Restorationist impulse: the desire to recover beliefs and practices believed lost or obscured. While that impulse could be found in many Protestant bodies, the groups classified as ‘Restorationist’ in North America emerged from what is today labelled the Stone-Campbell movement. They were not known explicitly as Restorationists as they identified themselves as ‘Christian Churches’ or ‘Disciples of Christ’ in a bid to find names that did not separate them from other Christians. The roots of this movement lay in the Republican Methodist Church or ‘Christian Church’ founded by James O’Kelly on the principle of representative governance in church and state. As its ‘Christian’ title implied, the new movement was supposed to effect Christian unity. It was carried forward in New England by Abner Jones and Elias Smith who came from Separate Baptist congregations. Smith was a radical Jeffersonian republican who rejected predestination, the Trinity, the divinity of Christ, and original sin as human inventions and would be rejected from his own movement when he embraced universalism. The Presbyterian minister Barton W. Stone was the most important advocate of the Christian movement in Kentucky and Tennessee. Stone was a New Light Presbyterian who fell out with his church in 1803 because he championed revivals to the displeasure of Old Light Presbyterians. With other ministers he founded the Springfield Presbytery and published an Apology which rejected ‘human creeds and confessions’ only to redub their churches as Christian Churches or Churches of Christ. Stone’s movement coalesced with the movement founded by Alexander Campbell, the son of an Ulster Scot who emigrated to the United States after failing to effect reunion between Burgher and Anti-Burghers and founded an undenominational Christian Association. Alexander embraced baptism by immersion under Baptist influence, so that the father and son’s followers were initially known as Reformed (or Reforming) Baptists. The increasing suspicion with which Baptists regarded his movement pushed Alexander into alliance with Stone, although Campbell was uneasy about formal terms of alliance. For his part, Stone faced charges from Joseph Badger and Joseph Marsh that he had capitulated to Campbell. The Stone-Campbell movement was nonetheless successful, counting 192,000 members by the Civil War and over a million in the United States by 1900. Successful but bifurcated, for there were numerous Christian Churches which held out from joining the Stone-Campbell movement, which also suffered a north–south split in the Civil War era over political and liturgical questions. The most buoyant fraction of the movement were the Disciples of Christ or Christian Churches of the mid-west, which shared in the nationalistic and missionary fervour of the post-war era, even though it too in time would undergo splits.
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42

Kling, David W. Presbyterians and Congregationalists in North America. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0008.

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John Wesley founded Methodism as an evangelical renewal movement within the Church of England. That structure encouraged both establishment impulses and Dissenting movements within Methodism in the North American context. In Canada, British missionaries planted a moderate, respectable form of Methodism, comfortable with the establishment. In Ontario, however, Methodism drew from a more democratized, enthusiastic revivalism that set itself apart from the establishment. After a couple of generations, however, these poorer outsiders had moved into the middle class, and Canadian Methodism grew into the largest denomination, with a sense of duty to nurture the social order. Methodism in the United States, however, embodied a paradox representative of a nation founded in a self-conscious act of Dissent against an existing British system. Methodism came to embrace the American cultural centre while simultaneously generating Dissenting movements. After the American Revolution, ordinary Americans challenged deference, hierarchy, patronage, patriarchy, and religious establishments. Methodism adopted this stance in the religious sphere, growing as an enthusiastic, anti-elitist evangelistic campaign that validated the spiritual experiences of ordinary people. Eventually, Methodists began moving towards middle-class respectability and the cultural establishment, particularly in the largest Methodist denomination, the Methodist Episcopal Church (MEC). However, democratized impulses of Dissent kept re-emerging to animate new movements and denominations. Republican Methodists and the Methodist Protestant Church formed in the early republic to protest the hierarchical structures of the MEC. African Americans created the African Methodist Episcopal Church and African Methodist Episcopal Zion Church in response to racism in the MEC. The Wesleyan Methodist Church and the Free Methodists emerged in protest against both slavery and hierarchy. The issue of slavery divided the MEC into northern and southern denominations. The split reflected a battle over which religious vision of slavery would be adopted by the cultural establishment. The denominations remained divided after the Civil War, but neither could gain support among newly freed blacks in the South. Freed from a racialized religious establishment embedded in slavery, former slaves flocked to independent black Methodist and Baptist churches. In the late nineteenth century, Methodism spawned another major evangelical Dissenting movement, the Holiness movement. Although they began with an effort to strengthen Wesleyan practices of sanctification within Methodism, Holiness advocates soon became convinced that most Methodists would not abandon what they viewed as complacency, ostentation, and worldliness. Eventually, Holiness critiques led to conflicts with Methodist officials, and ‘come-outer’ groups forged a score of new Holiness denominations, including the Church of God (Anderson), the Christian Missionary Alliance, and the Church of the Nazarene. Holiness zeal for evangelism and sanctification also spread through the missionary movement, forming networks that would give birth to another powerful, fragmented, democratized movement of world Christianity, Pentecostalism.
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43

Fay, Jessica. ‘My second Self when I am gone’. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198816201.003.0004.

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This chapter traces the cumulative influence of Wordsworth’s reading of a series of topographical and antiquarian studies on the poetry and prose he produced between 1807 and 1810. These sources contain extensive details about medieval monastic life in the north of England and describe how powerful coenobitic communities shaped the cultural and geographical landscapes they inhabited. The chapter shows how knowledge of the civic operation of the monastic world influenced Wordsworth’s thinking about primogeniture, living legacy, memorialization, and familial and democratic representation. It explains why Wordsworth was particularly drawn to St Basil, suggesting that aspects of Basil’s monastic system infiltrated The Tuft of Primroses (1808) and the Convention of Cintra (1809), and that the saint’s formulation of the Holy Trinity inflected Wordsworth’s Essays uponEpitaphs (1810). The chapter offers a new context in which to interpret Wordsworth’s metaphor of language as the ‘incarnation’ of thought.
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44

Noll, Mark A. The Bible and Scriptural Interpretation. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0014.

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Evangelicalism was the chief factor moulding the theology of most Protestant Dissenting traditions of the nineteenth century, dictating an emphasis on conversions, the cross, the Bible as the supreme source of teaching, and activism which spread the gospel while also relieving the needy. The chapter concentrates on debates about conversion and the cross. It begins by emphasizing that the Enlightenment and above all its principle of rational inquiry was enduringly important to Dissenters. The Enlightenment led some in the Reformed tradition such as Joseph Priestley to question not only creeds but also doctrines central to Christianity, such as the Trinity, while others, such as the Sandemanians, Scotch Baptists, Alexander Campbell’s Restorationists, or the Universalists, privileged the rational exegesis of Scripture over more emotive understandings of faith. In the Calvinist mainstream, though, the Enlightenment created ‘moderate Calvinism’. Beginning with Jonathan Edwards, it emphasized the moral responsibility of the sinner for rejecting the redemption that God had made available and reconciled predestination with the enlightened principle of liberty. As developed by Edwards’s successors, the New England theology became the norm in America and was widely disseminated among British Congregationalists and Baptists. It entailed a judicial or governmental conception of the atonement, in which a just Father was forced to exact the Son’s death for human sinfulness. The argument that this just sacrifice was sufficient to save all broke with the doctrine of the limited atonement and so pushed some higher Calvinists among the Baptists into schism, while, among Presbyterians, Princeton Seminary retained loyal to the doctrine of penal substitution. New England theology was not just resisted but also developed, with ‘New Haven’ theologians such as Nathaniel William Taylor stressing the human component of conversion. If Calvinism became residual in such hands, then Methodists and General and Freewill Baptists had never accepted it. Nonetheless they too gave enlightened accounts of salvation. The chapter dwells on key features of the Enlightenment legacy: a pragmatic attitude to denominational distinctions; an enduring emphasis on the evidences of the Christian faith; sympathy with science, which survived the advent of Darwin; and an optimistic postmillennialism in which material prosperity became the hallmark of the unfolding millennium. Initially challenges to this loose consensus came from premillennial teachers such as Edward Irving or John Nelson Darby, but the most sustained and deep-seated were posed by Romanticism. Romantic theologians such as James Martineau, Horace Bushnell, and Henry Ward Beecher rejected necessarian understandings of the universe and identified faith with interiority. They emphasized the love rather than the justice of God, with some such as the Baptist Samuel Cox embracing universalism. Late nineteenth-century Dissenters followed Anglicans in prioritizing the incarnation over the atonement and experiential over evidential apologetics. One final innovation was the adoption of Albrecht Ritschl’s claim that Jesus had come to found the kingdom of God, which boosted environmental social activism. The shift from Enlightenment to romanticism, which provoked considerable controversy, illustrated how the gospel and culture had been in creative interaction.
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45

Staël, Madame de y John Isbell. Corinne. Editado por Sylvia Raphael. Oxford University Press, 2008. http://dx.doi.org/10.1093/owc/9780199554607.001.0001.

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‘Look at her, she is the image of our beautiful Italy.’ Corinne, or Italy (1807) is both the story of a love affair between Oswald, Lord Nelvil and a beautiful poetess, and an homage to the landscape, literature and art of Italy. On arriving in Italy, Oswald immediately falls under Corinne’s magical spell as she is crowned a national genius at the Captitol. Yet, on returning to England, he succumbs to convention and honours his late father’s wish by marrying the dutiful English girl, Lucile, despite having learned that Corinne is Lucile’s Italian half-sister. Corinne dies of a broken heart and Lord Nelvil is left with a seared conscience. Staël weaves discreet French Revolutionary political allusion and allegory into her romance, and its publication saw her order of exile renewed by Napoleon. Indeed, the novel stands as the birth of modern nationalism, and introduces to French usage the word ‘nationalitié’. It is also one of the first works to put a woman’s creativity centre stage. Sylvia Raphael’s new translation preserves the natural character of the French original and the edition is complemented by notes and and introduction which serve to set an extraordinary work of European Romanticism in its historical and political contexts.
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