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Artículos de revistas sobre el tema "Baptist Women in Ministry"

Autor: Grafiati

Publicado: 27 de julio de 2024

Última modificación: 31 de julio de 2025

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1

Durso, Pamela R. "This is what a minister looks like: The expanding Baptist definition of minister." Review & Expositor 114, no. 4 (2017): 520–25. http://dx.doi.org/10.1177/0034637317737512.

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In 1956, H. Richard Niebuhr and Daniel D. Williams asserted that to the traditional definition of minister as pastor-preacher must be added teacher, chaplain, missionary, evangelist, counselor, and countless others. What Niebuhr and Williams observed as happening within American churches in general was also true within Baptist churches. Beginning sometime around mid-century, Baptist churches hired staff members to lead and plan their music programs; to work with preschoolers, children, teenagers, college students, and senior adults; and to oversee administration, education, and recreational ac

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2

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

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

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3

Gouldbourne, Ruth. "Baptists, Women, and Ministry." Feminist Theology 26, no. 1 (2017): 59–68. http://dx.doi.org/10.1177/0966735017714392.

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There has been a long tradition of women’s ministry in Baptist Churches in the UK. This article outlines this hidden story, from the pioneering days of women preachers, through the rise of the Deaconess Order, to women’s ordination and the present day. Reports from the Baptist Union show a lively debate, against the backdrop of changing times in the twentieth century. The article looks at women’s representation on national decision-making bodies and in national office. Women were seen as ‘complementary’ to men in nature and ministry, but often did not fit the expected roles. It ends with a cal

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4

Bowers, Faith. "LIBERATING WOMEN FOR BAPTIST MINISTRY." Baptist Quarterly 45, no. 8 (2014): 456–64. http://dx.doi.org/10.1179/bqu.2014.45.8.004.

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5

Durso, Pamela R. "Current Status of Baptist Women in Ministry." Review & Expositor 110, no. 1 (2013): 13–14. http://dx.doi.org/10.1177/003463731311000102.

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6

Stephanini, Valdir. "Mulheres no ministério pastoral batista." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 12, no. 19 (2018): 103. http://dx.doi.org/10.20890/reflexus.v12i19.721.

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Este artigo lida com a questão da presença de mulheres no ministério pastoral em Igrejas Batistas filiadas à Convenção Batista Brasileira. Tendo como referencial teórico, conceitos como ordenação, consagração e imposição de mãos à luz da teologia batista o texto propõe uma abordagem bíblico-teológica da questão. O tema vem recebendo inúmeros debates e discussões por parte dos batistas brasileiros nas últimas décadas, sem consenso entre suas lideranças. A Convenção Batista Brasileira transferiu a responsabilidade da decisão de permitir ou não a presença de mulheres no ministério pastoral para o

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7

Tidball, Dianne. "Walking a Tightrope: Women training for Baptist Ministry*." Baptist Quarterly 33, no. 8 (1990): 388–95. http://dx.doi.org/10.1080/0005576x.1990.11751846.

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8

Hoyle, Lydia Huffman. "The subversive power of calling: The Girls’ Auxiliary and Baptist women in ministry." Review & Expositor 119, no. 3-4 (2022): 368–79. http://dx.doi.org/10.1177/00346373231169968.

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In the second half of the twentieth century, a group called the Girls’ Auxiliary (GA) became influential in the lives of many Southern Baptist girls and women. Through weekly meetings, annual camps, fund-raising, and individual mission activities, girls learned about how they could make a difference in the world through missions. In Baptist life, mission was the central work of the church. Alongside the Women’s Missionary Union (WMU), which sponsored and led the girls, the GAs brought attention to the mission cause and helped in collecting funds to support it. In annual “coronations,” girls we

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9

Docampo, Isabel N. "Tracing Sister Connections: The Place of United States Latina Baptist Women in Ministry within the Overall Story of Baptist Women in Ministry." Review & Expositor 110, no. 1 (2013): 93–106. http://dx.doi.org/10.1177/003463731311000110.

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10

Ojo, Matthews A., and Ezekiel Oladapo Ajani. "Changes in the Role and Status of Women in the Nigerian Baptist Convention, 1914–2021." Religions 15, no. 9 (2024): 1079. http://dx.doi.org/10.3390/rel15091079.

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This study interrogates the changes in the roles and status of women in the Nigerian Baptist Convention, the largest Baptist denomination in Africa, with over 10,104 churches and about 11 million members. This paper attempts to answer the critical question of how and what processes stimulated and sustained the changes in the role and status of women among Nigerian Baptists from the colonial period to the contemporary era. This paper relied on primary source publications, interviews, and secondary publications, which provided invaluable data in analysing the historical and contemporary issues t

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11

Hanch, Kate. "Martin Luther King Jr.’s white moderates and moderate Baptists: Moderateness as betrayal of the gospel." Review & Expositor 116, no. 2 (2019): 193–203. http://dx.doi.org/10.1177/0034637319856336.

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In his 1963 “Letter from a Birmingham Jail,” Martin Luther King Jr. criticizes “the white moderate,” identifying them as empathizing with the Civil Rights Movement, but not acting upon it. King’s “white moderate” compares to contemporary white Baptists who embody King’s definition. Putting “white moderate” in conversation with “moderate Baptists” demonstrates how moderate actions betray the Gospel. Exploring the identity of the clergy whom King addresses in his letter aids in drawing out a fuller definition of “moderate.” This article applies three aspects of King’s critique to contemporary Ba

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12

Heath, Gordon L. "Rev. Dr. Muriel M. Spurgeon Carder (1922–2023): A Canadian Baptist Renaissance Woman." Religions 15, no. 8 (2024): 973. http://dx.doi.org/10.3390/rel15080973.

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“Renaissance Woman” is a colloquial expression for someone who excels above and beyond normal in a wide variety of tasks, and Rev. Dr. Muriel Spurgeon Carder (1922–2023) deserves that title, for she was an ordained Canadian Baptist missionary who worked in churches, schools, and hospitals in India and Canada, as well as served as a professor, New Testament scholar, Bible translator (into Telegu), and hospital chaplain. She also published academic articles on textual issues related to New Testament manuscripts, on a biblical theology of sin, as well as on issues surrounding physical and mental

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13

Lehman, Edward C. "Reactions to Women in Ministry: A Survey of English Baptist Church Members." Baptist Quarterly 31, no. 7 (1986): 302–20. http://dx.doi.org/10.1080/0005576x.1986.11751722.

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14

Campbell-Reed, Eileen R. "Living Testaments: How Catholic and Baptist Women in Ministry Both Judge and Renew the Church." Ecclesial Practices 4, no. 2 (2017): 167–98. http://dx.doi.org/10.1163/22144471-00402002.

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In 2014 women constituted 15.8% of u.s. clergy. They led 10% of u.s. congregations. While the numbers have increased dramatically in fifty years, this data invites a deeper question. What does women’s entry into ministry (lay and ordained) mean for ecclesiology, the life and doctrines of the church? Four case studies from two qualitative investigations of ministry illustrate women’s pastoral leadership from the margins of Roman Catholic and Southern Baptist churches, showing how women called to ministry are: living testaments to a renewed vision for church that embraces the fullness of humanit

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15

Lyons, Courtney. "Breaking through the Extra-Thick Stained-Glass Ceiling: African American Baptist Women in Ministry." Review & Expositor 110, no. 1 (2013): 77–91. http://dx.doi.org/10.1177/003463731311000109.

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16

Cross, Anthony R. "The Place of Theological Education in the Preparation of Men and Women for the British Baptist Ministry then and Now." Perichoresis 16, no. 1 (2018): 81–97. http://dx.doi.org/10.2478/perc-2018-0005.

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Abstract Using principally, though not exclusively, the learning of the biblical languages, this paper seeks to demonstrate four things. Firstly, from their beginnings in the early seventeenth century the majority of British Baptists have believed that the study of theology is essential for their ministers, and that the provision of such an education through their colleges is necessary for the well-being of the churches. Secondly, and contrary to misconceptions among Baptists and those of other traditions, Baptists have always had ministers who have been highly trained theologically, and that

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17

Flowers, Elizabeth. "“In My Mother's House”: A Glimpse of Baptist Women in Ministry on its Twenty-Fifth Anniversary." Review & Expositor 110, no. 1 (2013): 107–20. http://dx.doi.org/10.1177/003463731311000111.

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18

Powers, Janet. "Recovering a Woman's Head With Prophetic Authority: a Pentecostal Interpretation of 1 Corinthians 11.3-16." Journal of Pentecostal Theology 10, no. 1 (2001): 11–37. http://dx.doi.org/10.1177/096673690101000102.

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AbstractEarly Pentecostals defended the ministry of women by using passages in Acts 2.16-17 and 1 Cor. 11.3-16 to show that the Holy Spirit had empowered women to prophesy. But in Pentecostal churches today, some of the same biblical passages are now used to argue for significant restrictions on the ministry of women. This shift is especially apparent in the interpretation of 1 Cor. 11.3-16.These contemporary Pentecostals do not seem to realize that the hermeneutic that is used to interpret 1 Cor. 11.3-16 as a passage which limits the ministry of women is the same hermeneutic which is often us

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19

Johnson, Elizabeth A. "“Your one wild and precious life”: Women on the Road of Ministry." Theological Studies 80, no. 1 (2019): 202–13. http://dx.doi.org/10.1177/0040563918819800.

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While women continue to engage in ministry in increasing numbers, their presence and activity is an unresolved issue in terms of ecclesial structure and meaning. In the past the effects of the Second Vatican Council and the twentieth-century women’s movement combined to open the door to women’s active engagement. The ongoing foundation of women’s vocation to ministry lies, in the present as always, in the significance of baptism; its theology and ritual are the same for women as for men. In the face of current impasse, the dangerous memory of biblical women in ministry at the origins of the ch

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20

Posternak, Andrey. "The older women in the Early Church." St.Tikhons' University Review 104 (February 28, 2022): 11–26. http://dx.doi.org/10.15382/sturii2022104.11-26.

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The article contains the analysis of the term «the older women» (πρεσβύτιδες, presbyterae) in the Early Christian Greek-speaking and Latin traditions. In Eastern communities the older women have been honored since apostolic times for their pious life and advanced age, which brought them closer to the position of church widows. Perhaps the old women and widows in general represented one order of women who received material assistance from the Church, catechized young women, prepared them for baptism. The name of the older women «presbytides» did not become, unlike the concepts of «deaconesses»

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21

Posternak, Andrey. "The Ministry of Deaconesses in Byzantium and Projects for Its Reconstruction at the Pre-Council Conference in Russia 1906." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija 26, no. 6 (2021): 352–64. http://dx.doi.org/10.15688/jvolsu4.2021.6.26.

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Introduction. The order of deaconesses in Byzantium was formed by the time of the Council of Chalcedon in 451. The idea of the institutionalization of the women’s ministry was revived in the new conditions in Russia of the 19th – early 20th century because of the need for Church reforms. Materials and methods. A comparative analysis of the ancient order of deaconesses and the project of its reconstruction in Russia allows us to determine characteristics of the ministry and status of deaconesses that depended on the specific living conditions of the Church. The deaconesses in the Byzantine Empi

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22

Durso, Pamela R. "She-Preachers, Bossy Women, and Children of the Devil: Women Ministers in the Baptist Tradition, 1609–2012." Review & Expositor 110, no. 1 (2013): 33–47. http://dx.doi.org/10.1177/003463731311000106.

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23

Mahon, Michele. "“Sisters with Voices”: A Study of the Experiences and Challenges Faced by Black Women in London Baptist Association Church Ministry Settings." Black Theology 13, no. 3 (2015): 273–96. http://dx.doi.org/10.1179/1476994815z.00000000063.

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24

Langley, Myrtle S. "One Baptism, One Ministry: The Ordination of Women and Unity in Christ." Transformation: An International Journal of Holistic Mission Studies 6, no. 2 (1989): 27–31. http://dx.doi.org/10.1177/026537888900600208.

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25

Kim, Taesig. "The Recent Controversy over the Ordination and Ministry of Women in the Southern Baptists in the US." 韓國敎會史學會誌 70 (May 31, 2025): 122–58. https://doi.org/10.22254/kchs.2025.70.04.

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26

NEWKIRK, DESEREE, and BRUCE S. COOPER. "Preparing Women for Baptist Church Leadership: Mentoring Impact on Beliefs and Practices of Female Ministers." Journal of Research on Christian Education 22, no. 3 (2013): 323–43. http://dx.doi.org/10.1080/10656219.2013.845120.

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27

Podmore, Colin. "The Baptismal Revolution in the American Episcopal Church: Baptismal Ecclesiology and the Baptismal Covenant." Ecclesiology 6, no. 1 (2010): 8–38. http://dx.doi.org/10.1163/174413609x12549868039767.

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AbstractThe Episcopal Church has come to espouse a developed form of baptismal ecclesiology, in which all laypersons are believed to be ministers by virtue of their baptism and the ordained ministry is understood as a particular form of the ministry of all the baptized. The adoption of the 1979 Book of Common Prayer was significant for this. Also included in that book was a 'Baptismal Covenant' that has come to be seen as an iconic statement of the Episcopal Church's commitment to social action and 'inclusion'. This article documents the genesis and content of this developed form of baptismal

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28

Elit, Lorraine, Florence Manjuh, Lillian Kila, et al. "Mother–Child Approach to Cervical Cancer Prevention in a Low Resource Setting: The Cameroon Baptist Convention Health Services Story." Current Oncology 31, no. 6 (2024): 3227–38. http://dx.doi.org/10.3390/curroncol31060244.

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Introduction: The rates of cervical cancer screening in Cameroon are unknown and HPV vaccination coverage for age-appropriate youths is reported at 5%. Objectives: To implement the mother–child approach to cervical cancer prevention (cervical screening by HPV testing for mothers and HPV vaccination for daughters) in Meskine, Far North, Cameroon. Methods: After the sensitization of the Meskine–Maroua region using education and a press-release by the Minister of Public Health, a 5-day mother–child campaign took place at Meskine Baptist Hospital. The Ampfire HPV Testing was free for 500 women and

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29

Houston, Fleur. "Reformation: a Two-edged Sword in the Cause of the Ministry of Women." Feminist Theology 26, no. 1 (2017): 19–33. http://dx.doi.org/10.1177/0966735017711870.

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When Martin Luther mounted an attack on the industry of Indulgences, he affirmed key Reformation principles: human beings are saved by God’s grace alone and the priesthood of all the baptised gives all followers of Christ equal status. This was in conformity with an earlier generation of reformers who saw the Bible as ultimate authority and witnessed to biblical truth against corruption. The logical consequence of this should have been the enabling of women who were so disposed to exercise a theological vocation. In practice, the resulting rupture in religious and social life often affected wo

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30

Methuen, Charlotte. "Widows, Bishops and the Struggle for Authority in the Didascalia Apostolorum." Journal of Ecclesiastical History 46, no. 2 (1995): 197–213. http://dx.doi.org/10.1017/s0022046900011337.

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Recent interest in the position of women in the early Church has stimulated new investigations of texts and documents which consider or define the roles of women. A number of surveys have appeared which consider a spectrum of early sources, and most of these refer to the rules laid down for widows and deaconesses in the Didascalia apostolorum. A simple reading of the Didascalia interprets it as a description of contemporary church practice which reveals a Church that allowed women a certain amount of involvement in restricted spheres: widows are to pray for the Church and deaconesses to assist

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31

Зотин, Андрей Александрович. "Restoration of the Institution of Deaconess in the Alexandrian Orthodox Church." Праксис, no. 1(3) (June 15, 2020): 201–9. http://dx.doi.org/10.31802/2658-6517-2020-1-3-201-209.

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Диакониссы - одна из степеней церковной иерархии и служения в Церкви Христовой. Данный институт формировался постепенно на протяжении первых веков. Служение диаконисс было распространено преимущественно в Восточных Церквях с IV по VII- VIII века. Из женских городских аскетических общин девы и вдовицы по достижению необходимого возраста могли быть поставлены епископом в диаконисс. Они исполняли социальные, миссионерские и богослужебные обязанности служительниц в столицах диоцезов, административных центрах, крупных городах Империи, при этом находясь при кафедральных соборах и больших храмах. Нап

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32

Twelftree, Graham. "Jesus the Baptist." Journal for the Study of the Historical Jesus 7, no. 2 (2009): 103–25. http://dx.doi.org/10.1163/174551909x447356.

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AbstractThis article seeks to address unresolved issues regarding Jesus' involvement in baptism, beginning by arguing that, on being baptized, Jesus became a close continuing disciple of John in a wilderness-based ministry. As Jesus affirmed John's ministry with its emphasis on baptism, and the Johannine tradition conveyed the view that Jesus baptized (Jn 3.22-23), which might explain Acts 18.24–19.7, it is likely Jesus took up John's baptism, his message and some miracle working. Following John's arrest, which Jesus interpreted as an event of eschatological significance, Jesus launched his ea

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33

Laia, Menisa, Yunita Stella, and Sri Binar. "Spitituality and Work Engagement in Ministry at the Indonesian Baptist Church Immanuel Simolangit." Journal Didaskalia 6, no. 2 (2023): 56–65. http://dx.doi.org/10.33856/didaskalia.v6i2.328.

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Every church congregation is expected to have engagement in ministry. However, in reality, there are still many congregations that are not actively engaged. At Indonesian Baptist Church Immanuel Simolangit, Surabaya itself, some members are reluctant to participate in worship, resulting in a lack of engagement in ministry. This study aims to determine whether there is an influence of spirituality on work engagement in ministry at Indonesian Baptist Church Immanuel Simolangit. The method used is quantitative research. The results of this study indicate that there is an influence of spirituality

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Wright, Nigel G. "The Petrine Ministry: Baptist Reflections1." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 13, no. 4 (2004): 451–65. http://dx.doi.org/10.1177/106385120401300405.

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Pinder, Leeya F., Aaron Shibemba, Victor Kusweje, et al. "Implementation of a Single-Visit Approach to Breast Care in Zambia." Journal of Global Oncology 3, no. 2_suppl (2017): 7s—8s. http://dx.doi.org/10.1200/jgo.2017.009449.

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Abstract 11 Background: System-level barriers to care and low levels of awareness lead to late-stage presentation of breast disorders in resource-constrained environments. Simulating Zambia’s successful screen and treat approach to cervical cancer prevention, we designed and implemented an algorithm to improve breast care efficiency. Methods: In collaboration with the Zambian Ministry of Health and with support from the Susan G. Komen Breast Cancer Foundation, we initially expanded breast care capacity in Zambia through on-site training of mid- and high-level health care providers by internati

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36

Ekoliesanto, Yesaya Bangun, Samuel Agus Santoso, and Ayin Claudia. "Correlation between Church Digital Ministry and Semarang Baptist Youth’s Spirituality." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 6, no. 1 (2022): 18. http://dx.doi.org/10.46445/ejti.v6i1.447.

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The spirituality of today's young generation is very prone to be bad. The church needs to serve the younger generation in a way acceptable to them. This study aims to see the correlation between church digital ministry and the spirituality of Baptist youths throughout the city of Semarang. This research used quantitative approach with survey research methods. It shows that the Baptist churches’ digital ministries were in the medium category and the Baptist youth’s spirituality was in the moderate category, while digital ministry of the churches correlated strongly and positively to their youth

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37

Brewer, Brian C. "A BAPTIST VIEW OF ORDAINED MINISTRY." Baptist Quarterly 43, no. 3 (2009): 154–69. http://dx.doi.org/10.1179/bqu.2009.43.3.003.

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Brewer, Brian C. "A BAPTIST VIEW OF ORDAINED MINISTRY." Baptist Quarterly 43, no. 4 (2009): 221–28. http://dx.doi.org/10.1179/bqu.2009.43.4.003.

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Blevins, Carolyn Dearmond. "Women in Baptist History." Review & Expositor 83, no. 1 (1986): 51–61. http://dx.doi.org/10.1177/003463738608300106.

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40

Gooden, Rosalind Mary. "Reclaiming Voices: We Sent Women First." Religions 15, no. 10 (2024): 1159. http://dx.doi.org/10.3390/rel15101159.

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“We sent women first” could well describe Australian Baptist mission history. Australian Baptist State associations were formed in the crucible of 19th-century history, shaped by divisive issues of their British Baptist heritage and the colonial influences as each pursued an independent identity. Mission work in Bengal, India, inspired by William Carey, the BMS and BZA traditions, was the common factor, and in the six independent Australian Baptist Missionary Societies, women were sent first, starting with two from South Australia in 1882. The first man (also from South Australia) joined eleve

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41

Cronshaw, Darren. "“Sticky Faith” in Australian Baptist Churches: Surveying Generational Participation and Ministry Priorities." Exchange 48, no. 1 (2019): 3–25. http://dx.doi.org/10.1163/1572543x-12341507.

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Abstract Australian Baptist Churches share a demographic aging trend with many Western churches — they engage proportionately more older and less young people. Moreover, a significant proportion of children and youth lack “sticky faith” and leave church. The 2016 National Church Life Survey identifies trends in generational participation and ministry priorities. Interviewed Baptist young adults and leaders suggest as reasons youth disengage from church: external societal pressures, “siloed” programs and lack of discipleship, relationships and service opportunities. Many Australian Baptist chur

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42

Higgins, Ray T. "Current Baptist Initiatives in Arkansas." Review & Expositor 109, no. 1 (2012): 61–65. http://dx.doi.org/10.1177/003463731210900108.

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Two specific initiatives in Arkansas provide examples of ways black and white Baptists are working together to model healthy relationships and promote community development. These current partnerships emerge out of the efforts of courageous Baptist leaders in Arkansas who spoke up, stood up, and shared in ministry together in the past.

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43

Mikeshin, Igor. "“I’m Not Like Most of You Here, I’m Just an Alcoholic”: A Russian Baptist Theory of Addiction." Journal of Ethnology and Folkloristics 10, no. 2 (2016): 19–32. http://dx.doi.org/10.1515/jef-2016-0008.

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Abstract In my paper I discuss alcoholics in the Russian Baptist rehabilitation ministry by comparing them to drug addicts. In the outside world, as well as in the early stages of the rehabilitation program, alcoholics and illicit drug abusers are perceived as different cultural groups. However, during the program, rehabilitants learn Russian Baptist dogma and theology, and soon afterwards the distinction becomes obsolete for them. I address narratives of distinction and the Russian Baptist response to them. Then I reconstruct the Russian Baptist theory of addiction to demonstrate why alcoholi

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44

Brown, Kenneth D. "Patterns of Baptist Ministry in the Twentieth Century." Baptist Quarterly 33, no. 2 (1989): 81–93. http://dx.doi.org/10.1080/0005576x.1989.11751804.

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45

PETRIV, Nazarii. "WOMEN’S MINISTRY IN THE BAPTIST MOVEMENT: HISTORICAL CONTEXT." Ukrainian Нistorical Studies, no. 16/58 (2024): 67–76. https://doi.org/10.24919/2312-2595.16/58.7.

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OGUNSANYA, Timothy Olalekan, and Adebayo Ola AFOLARANMI. "Supervised Ministry as a Pedagogical Tool in Theological Training of Baptist Student Pastors in Nigeria." Lead City Journal of Religions and Intercultural Communication 2, no. 1 (2024): 36–51. https://doi.org/10.5281/zenodo.13146405.

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Theological education is fundamental to the life of religious organizations. The ministry and service of any Christian denomination are a reflection of the quality of theological education given to its leaders. Pastors play significant roles in nurturing the faith and guiding their congregants which requires some special skills, and supervised ministry, a structured mentoring programme integrated into theological training of pastors to help them to apply theoretical knowledge in real-world ministry settings is central in acquiring these skills. This study explores the significance of supervise

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Vaughn Cross, C. A. "Southern Baptist Slaveholding Women and Mythologizers." Religions 15, no. 9 (2024): 1146. http://dx.doi.org/10.3390/rel15091146.

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Christian slaveholding should not be forgotten or minimized, nor should its mythologies go unchallenged or uncritiqued. This article surveys some of the leading Southern Baptist women slaveholders and mythologizers before and after the U.S. Civil War. It examines sources of SBC hagiography about the Convention foremothers and their persistent apologia for slaveholding. In particular, it discusses how female mythologizers in the antebellum and postbellum eras linked slaveholding, evangelism, and mission identity. It demonstrates how postbellum Southern Baptist women chose to view women slavehol

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48

Hall, Catherine. "A Jamaica of the Mind: Gender, Colonialism, and the Missionary Venture." Studies in Church History 34 (1998): 361–90. http://dx.doi.org/10.1017/s0424208400013759.

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Mary Ann Middleditch, a young woman of twenty in 1833, living in Wellingborough in Northamptonshire and working in a school, confided in her letters her passionate feelings about Jamaica and the emancipation of slaves. The daughter of a Baptist minister, she had grown up in the culture of dissent and antislavery and felt deeply identified with the slaves whose stories had become part of the books she read, the sermons she heard, the hymns she sang, the poems she quoted, and the missionary meetings she attended. In 1833, at the height of the antislavery agitation, Mary Ann followed the progress

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Goodliff, Andy. "Lois Chapple (1897–1989): A Life in Service of Christ." Religions 15, no. 7 (2024): 880. http://dx.doi.org/10.3390/rel15070880.

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This article gives a narrative account of the life of Lois Chapple, a Baptist woman, who served as a deaconess, a missionary in China, and as an evangelist and a secretary for the Baptist Women’s League and the Baptist World Alliance. This article offers Chapple as an excellent example of how women within Baptist life found opportunities to serve in the twentieth century.

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Roldán-Figueroa, Rady. "βαπτίζω “Signifies to Dip or to Wash, but Never to Sprinkle”". Church History and Religious Culture 99, № 2 (2019): 151–82. http://dx.doi.org/10.1163/18712428-09902002.

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Abstract The article argues that Baptists, General and Particular, linked the practice of immersion or dipping with a lay and anti-clerical conception of Christian ministry. Moreover, it claims that Baptist leaders who were involved in the introduction of dipping saw the practice as a sign of lay supremacy. The argument traces the Baptist laical and anti-clerical conception of Christian ministry by examining relevant texts by Baptists leaders such as Thomas Helwys (1556–1616), John Murton (1585–c. 1626), and Edmund Chillenden (fl. 1631–1678). Drawing on Rosemary O’Day’s “professionalization th

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