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Published: 25 July 2024
Last updated: 30 July 2024

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1

Lumbantobing, Tomson Saut Parulian, and Aji Suseno. "Studi Trend Ibadah Dalam Nyanyian dan Musik Kontemporer di Gereja-gereja Baptis Masa Kini." Veritas Lux Mea (Jurnal Teologi dan Pendidikan Kristen) 4, no. 1 (February 22, 2022): 21–31. http://dx.doi.org/10.59177/veritas.v4i1.139.

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The decision of several Baptist churches to start using contemporary singing and music in the early 2000s has caused controversy and has become a polemic in the Association of Indonesian Baptist Churches (GGBI). However, the trend of worship using contemporary songs and music is getting more widespread in Indonesian Baptist churches. This is the background of this research, which is to comprehensively investigate the factors behind the widespread trend of worship using contemporary songs and music in Indonesian Baptist churches. Thus, the formulation of the research problem is a study of the factors behind the widespread trend of worship using contemporary songs and music in Indonesian Baptist churches. This type of research is classified as a descriptive qualitative variety with a literature study. Data were obtained from various document sources such as books, magazines, articles, and scientific journals about worship, spiritual songs, and music. The results of the research found that the congregational government system, church planting, seminars and writings on worship and music, Baptist youth worship, and technological developments are factors behind the increasingly widespread trend of worship with contemporary singing and music in Indonesian Baptist churches.AbstrakKeputusan beberapa gereja Baptis yang mulai menggunakan nyanyian dan musik kontemporer di awal tahun 2000an telah menimbulkan kontroversi dan menjadi polemik di Gabungan Gereja-Gereja Baptis Indonesia (GGBI). Meskipun demikian, trend ibadah menggunakan nyanyian dan musik kontemporer justru semakin meluas di gereja-gereja Baptis Indonesia. Hal inlah yang melatarbelakangi dilakukannya riset ini, yaitu hendak menyelidiki secara komprehensif faktor-faktor yang melatarbelakangi semakin meluasnya trend ibadah menggunakan nyanyian dan musik kontemporer di gereja-gereja Baptis Indonesia. Dengan demikian, rumusan masalah riset ini adalah kajian tentang faktor-faktor yang melatarbelakangi semakin meluasnya trend ibadah menggunakan nyanyian dan musik kontemporer di gereja-gereja Baptis Indonesia. Jenis riset tergolong dalam ragam kualitatif deskriptif dengan studi literatur. Data diperoleh dari berbagai sumber dokumen seperti seperti buku, majalah, artikel dan jurnal-jurnal ilmiah tentang ibadah, nyanyian dan musik rohani. Hasil riset menemukan bahwa sistem pemerintahan kongregasional, perintisan jemaat, seminar dan karya tulisan tentang ibadah dan musik, ibadah kaum muda Baptis, serta perkembangan teknologi merupakan faktor-faktor yang melatarbelakangi semakin meluasnya trend ibadah dengan nyanyian dan musik kontemporer di gereja-gereja Baptis Indonesia.
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2

Musa, Emmanuel Ubandoma, and Adebayo Ola Afolaranmi. "Denominational Loyalty on the Cooperative Programme of the Nigerian Baptist Convention Between (2013-2023)." Eximia 13 (May 9, 2024): 250–59. http://dx.doi.org/10.47577/eximia.v13i1.470.

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The Baptist Cooperative Programme is a system in which churches, who cooperate with the Nigeria Baptist Convention (NBC), make contributions in the form of certain percentages of their tithes, offerings, and undesignated income to their associations, state conferences, and the national body. This paper explores the effects of denominational loyalty on the Cooperative Programme of the Nigerian Baptist Convention (NBC) and strategies to deepen this loyalty among church members. Social identity theory suggests that individuals define themselves based on their membership in social groups, leading to the formation of an identity that is partly derived from their group membership. The decline in the commitment of churches within this period of ten years is worrisome. The existing problem lies in the need to strengthen denominational loyalty to the Convention amidst changing societal dynamics and competing religious influences. Using secondary sources of data collection, including scholarly articles, books, and Convention reports, this study analyses the historical context and current practices of the Baptist Cooperative Programme. Preliminary findings suggest that the Cooperative Programme plays a crucial role in fostering a sense of belonging and loyalty among members, contributing to the overall growth and sustainability of the denomination. Also, while there is a strong desire for cooperation among Baptist Churches, challenges such as lack of loyalty, proper communication, and financial constraints hinder the commitment of the members. The study concludes that the Baptist Cooperative commitment has the potential to strengthen denominational loyalty among Baptist churches in Nigeria. Hence, by addressing these challenges and building on the potential successes of the Cooperative Programme, the Nigerian Baptist Convention can further enhance unity and cooperation among its member churches, ultimately strengthening the denomination as a whole.
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3

Achumi, Ilito. "Fragmented Voices with Guilt and Apologies: Interrogating Narratives on Ordination of Women in Nagaland Churches." Feminist Theology 31, no. 1 (August 27, 2022): 51–64. http://dx.doi.org/10.1177/09667350221112882.

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The category ‘women’ is one of the majority members in the Nagaland churches of Northeast India. Institutionalization of associations and churches according to denominations has contributed to the bureaucratization of churches, arranging the church positions in vertical hierarchy. Today, churches in Nagaland struggle with complex gender hierarchies. Women are underrepresented in church leadership in Nagaland. Historically, Naga Women theologians have been absent in the process of licencing and ordination. This article attempts to explore both the structural dynamics and local practices in the process of gendered licencing and ordination. The study assesses two associations and churches within those two associations under Nagaland Baptist Church Council. Narrative from the two associations brings out the tacit but visible practices of differentiated licencing requirements between men and women theologians in Nagaland churches. The almost exclusive ‘Reverend’ title reserved for men in Nagaland demonstrably explains the near absence of ordained women in most of the Nagaland churches.
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4

Ihwighwu, Jonathan Ovie, and Peter O. O. Ottuh. "Ethico-Religious Evaluation of Pre-Retirement Crisis of Pastors in The Nigerian Baptist Convention." Tamaddun 21, no. 2 (March 19, 2023): 264–79. http://dx.doi.org/10.33096/tamaddun.v21i2.302.

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The study focuses on the ethico-religious assessment of the pastors who worked for the Nigerian Baptist Convention (NBC) and having retirement dilemma. All Baptist associations in the Ethiope-Delta Baptist Conference are included in the sampled study population. The Ethiope-Delta Baptist Conference serves Okpe, Sapele, Ughelli North, Warri North, Ethiope-East, and Ethiope-West local government areas in Delta State. In these six local government units, which are dispersed over numerous towns and cities in the aforementioned territories, there are over 226 Baptist churches and 11 Baptist Associations. The study included both qualitative and quantitative methods of inquiry. Expository, evaluative, phenomenological, and critical-analytical techniques are also used in this study. The above methods used in this study make it possible to fully evaluate the relevance, significance, and application of ethico-religious arguments about Baptist pastors’ pre-retirement and their situations in the study area. To substantiate these claims, both primary and secondary sources are also employed. The data for the study were gathered using the phenomenological approach, participant observation, and questionnaires. The research as well as the discussion in this research fall under two main topics: Baptist pastors’ pre-retirement challenges and ethical-religious responses to retired pastors’ dilemmas. According to the study, pastors’ pre-retirement issues are most prevalent in rural Baptist churches. The study also found that, despite the NBC’s goal of ensuring quick payment of pastors’ retirement benefit premiums, churches do not fully cooperate in terms of making their corresponding percentage contributions.
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5

Collis, Michael J. "Ebenezer Particular Baptist Church, Hertford and the Eastern Associationof Baptist Churches." Baptist Quarterly 34, no. 4 (January 1991): 191–94. http://dx.doi.org/10.1080/0005576x.1991.11751877.

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6

Breed, Geoffrey R. "The London Association of Strict Baptist Ministers and Churches." Baptist Quarterly 35, no. 8 (January 1994): 376–92. http://dx.doi.org/10.1080/0005576x.1994.11751953.

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7

Attebery, Philip. "In their Own Words: Describing the Assimilation Experiences of New Converts." Christian Education Journal: Research on Educational Ministry 14, no. 1 (May 2017): 52–68. http://dx.doi.org/10.1177/073989131701400105.

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The purpose of the current phenomenological research was to explore the assimilation experiences of adult new converts into churches affiliated with the Baptist Missionary Association of America. Participants included 21 new converts, baptized within the past one to three years, and a leading staff member from seven churches. New converts described their experiences of conversion, what they anticipated or resisted regarding retention and spiritual growth, the effect of church assimilation strategies, and how ministerial leaders and educators might benefit from their experiences. The research attempted to fill a gap in knowledge by seeking the input of new converts regarding assimilation.
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8

Belyakova, Nadezhda. "Anti-Communism and Soviet Evangelicals in the 1960–1970s: Metamorphoses of Relations during the Cold War." Novaia i noveishaia istoriia, no. 6 (2022): 153. http://dx.doi.org/10.31857/s013038640014621-1.

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The article examines the international activity of the leaders of the official All-Union Council of Evangelical Christians-Baptists (VSKHB) at the turn of the 1960s–1970s, which was carried out under the conditions of control and regulation by state authorities. The leadership of the denomination was forced to prove the “usefulness” of its existence; contacts of Baptist Christians from different countries could bring such benefits. The main form of presentation of the international work of VSKHB was the compilation of reports both on foreign business trips and on communication with foreigners inside the USSR. These reports were sent to the Council for Religious Affairs under the Council of Ministers of the USSR, where they were used to compile summary analytical notes for higher authorities on the success of the international activities of the leadership of the confessions of the USSR. The author concludes that the struggle against the international anti-communist movement led to the development of international contacts by the leadership of the official Union of Evangelical Christians-Baptists. For Soviet Baptists, the key figure in global evangelical anti-communism at the turn of the 1960s and 1970s was Richard Wurmbrand, a preacher. He was organising actions in support of Christians in communist countries, persecuted not only by the state but also by the official church leadership compromising with the authorities. Such actions threatened the legitimacy of the VSKHB, since in the early 1960s a Baptist initiative movement opposed to the official union emerged in the USSR. The struggle of all of them with the international evangelical anti-communist movement had an unexpected effect for evangelical Baptist Christians inside the USSR: it contributed to the stabilization of the existing associations of evangelical Baptist Christians and even the emergence of new communities.
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9

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 of William Knibb in Northamptonshire. Knibb, who was born in nearby Kettering, had gone to Jamaica as a Baptist missionary in 1824 and been radicalized by his encounter with slavery. In the aftermath of the slave rebellion of 1831, widely known as the Baptist War because of the associations between some of the slave leaders and the Baptist churches, the planters had organized against the missionaries, burnt their chapels and mission stations, persecuted and threatened those whom they saw as responsible. Faced with the realization that their mission could not coexist with slavery the Baptist missionaries in Jamaica sent William Knibb, their most eloquent spokesman, to England to present their case. Abandoning the established orthodoxy that missionaries must keep out of politics, Knibb openly declared his commitment to abolition. The effect was electric and his speeches, up and down the country, were vital to the effective organization of a powerful antislavery campaign which resulted in the Emancipation Act of 1833.
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10

Ploscariu, Iemima. "Transnational, National, and Ecumenical Convergences: The Baptist, Anglican, and Orthodox Reactions to the Romanian 1938 Religion Law." Journal of Religion in Europe 12, no. 1 (November 18, 2019): 49–77. http://dx.doi.org/10.1163/18748929-01201009.

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The Romanian Ministry of Religious Denominations passed Decision nr. 26208 in 1938, severely curtailing the activity of a number of religious associations. The most numerous of these were the Baptists. They maintained close ties with ethnic minority co-religionists within Romania and collaborated with religious organizations abroad, especially the Baptist World Alliance (bwa). The latter resulted in conflict with Romanian government and ecclesiastical authorities. The actions of the bwa in opposition to the Decision reveal the extent to which transnational organizations influenced the development of policies concerning religion during the crucial years leading into World War ii. Using previously unused archival material, the article draws out the role of domestic religious minorities in the struggle between the Church, the State, minority groups, and foreign powers and provides a fascinating convergence of national, transnational, and ecumenical attempts at changing the religious space in Europe.
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11

Lahno, O. P. "Prerequisites and Causes for the Maturation of the Systemic Crisis in the Mid-Twentieth Century Evangelical Baptist Church." Ukrainian Religious Studies, no. 45 (March 7, 2008): 91–98. http://dx.doi.org/10.32420/2008.45.1900.

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The twentieth century was a period of prolonged crisis of spirituality in the Soviet Union. The atheist state used all possible and impossible levers of various influences on religious associations and ordinary believers. Since the assertion of the Soviet authorities, an open war has been declared against any manifestation of religion. There were real battles: with their ideological fronts, offensives and retreats, the whole system of operations developed and the tactical plan in line with the party-approved strategy. The result of such disputes between the state and its believing citizens has been the church crises, schisms, and even the elimination of entire denominations. The most violent was the struggle against religious organizations disloyal to the Soviet authorities. It should be noted that even external loyalty did not save religious associations from the onslaught of anti-Sovietism
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12

Siregar, Maringan Pahala. "Implementasi Pembentukan Karakter Kepemimpinan Pemuda melalui Penguatan Soft Skill di Gereja PIBI, Jemaat Air Kemuliaan, Medan." HAGGADAH: Jurnal Teologi dan Pendidikan Kristen 3, no. 1 (May 14, 2022): 36–51. http://dx.doi.org/10.57069/haggadah.v3i1.41.

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Soft skills are non-technical abilities, related to personality, character, and the ability to socialize or adapt well in life and in the world of work. Soft skills can shape the leadership character of church youth who really need attention from the church, including strong work ethics (strong work ethics), positive attitude (positive attitude), good communication (good communication), and ability to solve problems (problem). solving skills), self-confidence, adaptability. The emphasis on soft skills is in the letter I Timothy 4 verse 12, namely that the youth of the church do not want to be looked down upon because they are young but must be role models for believers, this is clearly related to Words, Behavior, Love, Loyalty, Chastity. This is inseparable from the life of church youth, for the author conducted research at the Indonesian Baptist Evangelical Association Church, Air Kemuliaan Medan. From the results of research that has been carried out at the Indonesian Baptist Evangelical Association of Air Kemuliaan Church, the authors obtained from interviews that it can be concluded that there are types of soft skills that can shape the leadership character of church youth who really need attention from the church. AbstrakSoft skill adalah kemampuan yang berrsifat non-teknis, berkaitan dengan kepribadian, karakter, serta kemampuan dalam bersosialisasi atau beradaptasi dengan baik dalam kehidupan maupun di dunia kerja. Soft skill dapat membentuk karakter kepemimpinan pemuda gereja yang benar-benar membutuhkan perhatian dari pihak gereja antara lain: Etika kerja yang kuat (strong work ethics), sikap positif (positive attitude), Komunikasi yang baik (good communication), Kemampuan memecahkan masalah (problem solving skill), Kepercayaan diri (self confidence), Kemampuan beradaptasi (adaptibility). Penekanan soft skill adalam surat I Timotius 4 ayat 12 yaitu agar kaum pemuda gereja jangan mau dianggap rendah oleh karena masih muda tetapi harus menjadi teladan bagi orang-orang percaya, hal ini jelas berkaitan dalam : Perkataan, Tingkah Laku, Kasih, Kesetiaan, Kesucian.Hal ini tidak terlepas dari kehidupan pemuda gereja, untuk itu penulis mengadakan penelitian di Gereja Perhimpunan Injili Baptis Indonesia, Air Kemuliaan Medan. Dari hasil penelitian yang telah dilakukan di Gereja Perhimpunan Injili Baptis Indonesia Air Kemuliaan, penulis menda-patkan hasil wawancara dapat disimpulkan bahwa ada jenis-jenis soft skill yang dapat membentuk karakter kepemimpinan pemuda gereja yang benar-benar membutuhkan perhatian dari pihak gereja.
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13

Bingham, Lincoln. "When Two Churches Became One." Review & Expositor 108, no. 4 (December 2011): 545–56. http://dx.doi.org/10.1177/003463731110800409.

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On August 23, 2009, the predominately white Shively Heights Baptist Church and the predominately African American St. Paul Missionary Baptist Church merged to form St. Paul Baptist Church @ Shively Heights. The merger of the two Louisville, Kentucky, congregations garnered much local and national media attention. “Why?”, “How?”, and “Will it work?” were oft-asked questions. In this article, an attempt to answer these questions is made.
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Cronshaw, Darren. "“Sticky Faith” in Australian Baptist Churches: Surveying Generational Participation and Ministry Priorities." Exchange 48, no. 1 (January 17, 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 churches are adopting a more “generational” and less “siloed” approach, but there is room for improvement in resourcing churches for “sticky” faith formation.
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Maples, Jim. "AN EXCLUSIVIST VIEW OF HISTORY WHICH DENIES THE BAPTIST CHURCH CAME OUT OF THE REFORMATION: A LANDMARK RECITAL OF CHURCH HISTORY." Studia Historiae Ecclesiasticae 41, no. 3 (May 12, 2016): 131–46. http://dx.doi.org/10.25159/2412-4265/456.

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The pages of church history reveal that the great variety of Protestant denominations today had their genesis in the Protestant Reformation of the sixteenth century. However, there is a certain strain of Baptist belief, which had its origin in the Southern Baptist Convention in the United States of America in the nineteenth century, which asserts that Baptists did not spring from the Reformation. This view contends that Baptist churches and only Baptist churches have always existed in an unbroken chain of varying names from the first century to the present time. This view is known as Landmarkism. Landmark adherents reject other denominations as true churches, reject the actions of their ministers, and attach to them designations such as societies and organisations rather than churches. Baptist historians today do not espouse such views, however, a surprising number of church members, even among millennials, still hold to such views. This article surveys the origin and spread of such views and provides scholars the means to assess the impact and continuation of Landmark beliefs.
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Durso, Pamela R. "This is what a minister looks like: The expanding Baptist definition of minister." Review & Expositor 114, no. 4 (November 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 activities. Around the 1970s, some Baptist churches recognized and publicly identified these staff members as ministers and began ordaining them. Women were among these newly ordained ministers. By the 1980s and 1990s, the number of ordained Baptist women had increased significantly, and the number of recognized ministry positions both inside and outside the church also increased significantly. Women were obviously beneficiaries of the trend of ordaining as ministers those serving in positions other than pastor-preacher, or perhaps women were leading the way and were trendsetters for Baptists. Either way, Baptist women were in the mix in this move toward the broader definition of minister.
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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 (January 31, 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’s spirituality.
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Leonard, B. J. "A Global Introduction to Baptist Churches." Journal of Church and State 54, no. 1 (January 11, 2012): 138–40. http://dx.doi.org/10.1093/jcs/csr133.

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19

Milanovic, Ljubomir. "The path to redemption: Reconsidering the role of the image of the virgin above the entrance to the church of the Virgin Hodegetria at the Pec Monastery." Zbornik radova Vizantoloskog instituta, no. 53 (2016): 237–54. http://dx.doi.org/10.2298/zrvi1653237m.

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The church complex of the monastery at Pec achieved its final form with the projects undertaken by archbishop Danilo II (1324-1337). He began with the church of the Virgin Hodegetria (circa 1330) that would house his tomb. His sarcophagus was placed in the northwestern corner of the church below the vault of a small, elongated space. A shared narthex was added to the three monastery churches included in the Pec complex in the early 1330s. The western fazade of the church of Hodegetria displays a monumental image of the Mother of God above the entrance that leads from the narthex to the interior. The iconography of the Virgin in Pec has been compared to that of the Virgin as the Fountain of Life as well as with that of the icon of the Mother of God Zoodochos Pege from the homonymous monastery in Constantinople. Such imagery was not, however, associated with the sacrament of baptism and its role in salvation and resurrection. This paper argues that a shared association with the rite of baptism links the image of the Virgin Mary with the funerary function of the church and the tomb of Danilo II, reflecting Danilo II?s personal concern with the Last Judgment and salvation.
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Cronshaw, Darren. "“Growing Young” in Australian Baptist Churches: Surveying Formation, Belonging and Mission." Exchange 48, no. 2 (May 2, 2019): 156–81. http://dx.doi.org/10.1163/1572543x-12341519.

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Abstract Australian Baptist Churches are seeking to respond to the broader trend of increasing disengagement of young people from church and faith. This article discusses Australian Baptist perspectives on generational ministries from the 2016 National Church Life Survey and interviews of generational pastors and young adults. In conversation with Fuller Youth Institute’s research, it explores how churches are “growing young”: fostering spiritual formation and discipleship with a range of spiritual practices; cultivating relationships and belonging including less “siloed” and more “generational” connections; and catalysing holistic mission including faith-sharing, community service and creation care.
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Sandiford, Eric. "Salem, Hay-On-Wye, and Bronydd Baptist Churches." Baptist Quarterly 36, no. 4 (January 1995): 203. http://dx.doi.org/10.1080/0005576x.1995.11751982.

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Leonard, Bill J. "Book Review: Principles and Practices for Baptist Churches." Review & Expositor 83, no. 4 (December 1986): 657–58. http://dx.doi.org/10.1177/003463738608300452.

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23

Chan, Alan, Bruce G. Fawcett, and Shu-Kam Lee. "Increasing revenue and attendance in Canadian Baptist churches." International Journal of Social Economics 42, no. 12 (December 7, 2015): 1071–89. http://dx.doi.org/10.1108/ijse-02-2014-0030.

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Purpose – Church giving and attendance are two important indicators of church health and performance. In the literature, they are usually understood to be simultaneously determined. The purpose of this paper is to estimate if there a sustainable church congregation size using Wintrobe’s (1998) dictatorship model. The authors want to examine the impact of youth and adult ministry as well. Design/methodology/approach – Using the data collected from among Canadian Baptist churches in Eastern Canada, this study investigates the factors affecting the level of the two indicators by the panel-instrumental variable technique. Applying Wintrobe’s (1998) political economy model on dictatorship, the equilibrium level of worship attendance and giving is predicted. Findings – Through various simulation exercises, the actual church congregation sizes is approximately 50 percent of the predicted value, implying inefficiency and misallocation of church resources. The paper concludes with insights on effective ways church leaders can allocate scarce resources to promote growth within churches. Originality/value – The authors are the only researchers getting the permission from the Atlantic Canada Baptist Convention to use their mega data set on church giving and congregation sizes as per the authors’ knowledge. The authors are also applying a theoretical model on dictatorship to religious/not for profits organizations.
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Ndem, Ndi Eunice. "Pulpit Interpretation in the Cameroon Baptist Convention Churches." Global Academic Journal of Linguistics and Literature 5, no. 05 (September 23, 2023): 75–80. http://dx.doi.org/10.36348/gajll.2023.v05i05.002.

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This article examines how the Cameroon Baptist Church (CBC) makes efforts to pass across the gospel message to their target population through sermon interpreting. It highlights how interpretation of sermons are carried out by lay interpreters given the necessity of interpretation in bilingual congregations. The two languages concerned are French and English, the two official languages of Cameroon. The linguistic nature of Cameroon obliges the CBC to organize bilingual church services so as to minister alternately to their bilingual audience. While interpreting is necessary and obligatory given the target church population, the problem is the quality of interpretation due to unskilled interpreters that sometimes misinterpret messages leading to break down in communication. Break downs in sermon interpretations can really be misleading because the word of God is Yes and Amen. It is therefore concluded that given the centrality of interpreting in the CBC settings, it is important for the CBC to train interpreters and make use of them for the well being of evangelism.
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Annarilli, Alberto. "Multilingualism and Interculture in the Repertoire Proposed in Hymnals from 2000 to Today: A Study on Italian Protestant Churches." Religions 15, no. 2 (January 30, 2024): 169. http://dx.doi.org/10.3390/rel15020169.

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In the last twenty years the Baptist, Methodist, and Waldensian churches in Italy have experienced an important season of migrations, mainly from South America, South-east Asia, and West Africa. This has led to a problem of sharing and mutual influence on the liturgical and musical levels for Italian churches that they had never experienced before. This article intends to study the editorial proposals of hymnbooks published by the Baptist, Methodist, and Waldensian churches in Italy. How many and which hymnals have been published from an intercultural point of view? Are the proposed repertoires transcultural? How many and which languages have been used in the publications? These three Protestant denominations have used different models for migrant churches. Another important aspect is the translation of the hymns: what language is used, and how certain words, images and theological ideas are made. The article, also using the methods of ethnographic field research, will be enriched by graphs which will show, for each denomination, which hymnographic repertoires were preferred and which vehicular languages were most used (and if this happened).
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Afolaranmi, Adebayo Ola. "Conflict Resolution and the Autonomy of the Local Baptist Church: A Critical Review." INTERNATIONAL JOURNAL OF RELIGIOUS AND CULTURAL PRACTICE 7, no. 1 (August 23, 2023): 11–18. http://dx.doi.org/10.56201/ijrcp.v7.no1.2022.pg11.18.

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One peculiar distinctiveness of the Baptists is the autonomous status of a local Baptist church from other churches and even higher authorities of the religious denomination. This paper reviews this church polity in tandem with conflict resolution mechanisms in a local church. Semi- structured interviews were used to determine how the polity affects resolving conflicts in a local church. Some available documents and literatures are reviewed and analysed in relation to the autonomy of a local Nigerian Baptist church and conflict resolution mechanisms. It is discovered that while the church polity has its benefits, there are some impediments it has against smooth conflict resolution mechanisms in the local church. Therefore, it is recommended that the Nigerian Baptist Convention, as a faith-based organisation, and churches cooperating with it should revisit the principle of autonomy of a local church. Responsible and regulated autonomy should be considered as total autonomy of a local church can lead to disorder and anarchy in the organisation.
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Afolaranmi, Adebayo Ola. "Sunday school as a conflict resolution mechanism in churches of the Nigerian Baptist convention." African Social Science and Humanities Journal 2, no. 3 (September 13, 2021): 185–91. http://dx.doi.org/10.57040/asshj.v2i3.65.

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The world is full of conflicts of many kinds. The churches of the Nigerian Baptist Convention are not exempted as many of the churches are confronted with many of these conflicts. These conflicts have to be resolved. This paper identifies some of the types of conflicts common in the churches of the Nigerian Baptist Convention. The paper presents Sunday School as a mechanism to resolve these conflicts and prevent and deescalate them. These are done by giving a brief definition of Sunday School, tracing its history to its origin in the eighteenth century, and then explaining how Sunday School can be used as a conflict resolution mechanism. The paper concludes with some recommendations. Amongst these recommendations are: stakeholders in the church should pay more attention to Sunday School activities in order to use the activities to prevent, deescalate, and resolve conflicts consciously; church leaders should, as much as possible, live exemplary lives devoid of conflicts; and the society in general and governments, in particular, should explore how to adapt Sunday School in resolving conflicts.
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Rimmington, Gerald T. "The Baptist Churches and Society in Leicester 1881–1914." Baptist Quarterly 38, no. 7 (January 2000): 332–49. http://dx.doi.org/10.1080/0005576x.2000.11752110.

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29

Clements, Keith. "Robert E. Johnson, A Global Introduction to Baptist Churches." Ecclesiology 9, no. 1 (2013): 135–37. http://dx.doi.org/10.1163/17455316-00901015.

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30

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

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Reports the findings of a survey of 491 United Church of Christ, Southern Baptist Convention, Evangelical Lutheran Church in America, and Roman Catholic rural clergy from seven Northern Plains states. Offers implications for seminary and post-seminary training, placement of clergy in churches, pastoral counseling in rural congregations, and contextualized theory and ministry.
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Hayami, Yoko. "Karen Culture of Evangelism and Early Baptist Mission in Nineteenth Century Burma." Social Sciences and Missions 31, no. 3-4 (August 17, 2018): 251–83. http://dx.doi.org/10.1163/18748945-03103006.

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Abstract The success story of nineteenth-century Baptist missionary work among minority ethnic groups in Burma was one well-known facet of the early beginnings of modern Protestant missions. Behind this success was the extensive travel and evangelizing work done by native Karen Christians. In the face of the unexpected speed and zeal with which the Karen converts spread the gospel, to which I apply the term “culture of evangelism”, the Baptist mission in Burma was formed through an interactive process of continual self-reformulation, negotiation, and compromise on crucial matters such as baptism, ordination, self-support, division of roles, and language use. This has had far-reaching effects in shaping the Baptist churches in Myanmar today.
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32

Colijn, J. J. A. "Hoe diep is het water van de doop?" Theologia Reformata 65, no. 2 (June 1, 2022): 158–77. http://dx.doi.org/10.21827/tr.65.2.158-177.

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This article reflects on the Reformed theology and practice of infant baptism from an intercultural and ecumenical perspective. It looks at the socio-cultural and ecumenical context in which the Reformed theology and practice of infant baptism emerged, and the current Dutch context in which infant baptism is practiced and the appropriation of the Reformed theology and practice of infant baptism in the Reformed Churches in the Netherlands (lib.). It then examines the ecumenical questions around the practice of ‘re-baptism’, and makes a distinction between re-baptism as related to joining an Evangelical or Baptist church, and re-baptism of Reformed believers, who remain members of the Reformed Churches in the Netherlands (lib.). Finally, the article weighs the questions and topics on the future of the Reformed theology and practice of infant baptism in the Netherlands, especially against the background of the ecumenical conversation with Evangelical and Baptist Christians.
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33

Ownby, Ted. "Mass Culture, Upper-Class Culture, and the Decline of Church Discipline in the Evangelical South: The 1910 Case of the Godbold Mineral Well Hotel." Religion and American Culture: A Journal of Interpretation 4, no. 1 (1994): 107–32. http://dx.doi.org/10.1525/rac.1994.4.1.03a00050.

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Two of the primary images most scholars have of the religion of white southerners in the postbellum period seem inconsistent or even contradictory. One image portrays members of the mainstream Baptist, Methodist, and Presbyterian churches as becoming increasingly secure in their positions as leaders of southern society. The churches were losing, or had already lost, their sense as agencies for the plain folk to criticize the complacency, the hierarchical pretensions, and perceived decadence of the upper class. In doing so, they had taken on the characteristics John Lee Eighmy best described as Churches in Cultural Captivity. As on so many topics, C. Vann Woodward states this position most clearly.
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34

Gouldbourne, Ruth. "Baptists, Women, and Ministry." Feminist Theology 26, no. 1 (August 22, 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 call to reclaim the radical non-conformity of the Baptist tradition, with its focus on the call of God as the authority for all ministries.
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35

RAILTON, NICHOLAS M. "German Free Churches and the Nazi Regime." Journal of Ecclesiastical History 49, no. 1 (January 1998): 85–139. http://dx.doi.org/10.1017/s0022046997005691.

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There are a number of excellent studies on the Protestant Churches in the Third Reich, but none contains a thorough treatment of the smaller Free Churches. Ernst Christian Helmreich included a short chapter on these in his 1979 work on The German Churches under Hitler: background, struggle and epilogue. The recent publication of a work by Andrea Strübind on the German Baptist Churches, Die unfreie Freikirche: der Bund der Baptistengemeinden im Dritten Reich (1995), and by Herbert Strahm on the Episcopal Methodist Church, Die Bischöfliche Methodistenkirche im Dritten Reich (1989), should encourage research on a topic that has been badly neglected in the past.This article seeks to shed light on the relationship of German evangelicalism as embodied in the Free Churches to the mainline provincial churches as well as to the regime of National Socialism. It will show that evangelicals were actually far less united than is generally perceived to be the case.
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36

Holmes, M. Anita P., and John Hatch. "Health Promotion and African-American Baptist Churches in North Carolina." North Carolina Medical Journal 68, no. 5 (July 1, 2007): 376. http://dx.doi.org/10.18043/ncm.68.5.376.

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37

Welsh, Michael, and Jack M. Schultz. "The Seminole Baptist Churches of Oklahoma: Maintaining a Traditional Community." Journal of American History 87, no. 4 (March 2001): 1574. http://dx.doi.org/10.2307/2674884.

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38

Gurianova, Iryna. "Existential searches of Baptist Churches believers in contemporary social transformations." Ukrainian Religious Studies, no. 73 (January 13, 2015): 357–60. http://dx.doi.org/10.32420/2015.73.547.

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39

Jarman, Margaret. "Attitudes to Women in Baptist Churches In the Mid 1980s." Baptist Quarterly 31, no. 7 (January 1986): 326–30. http://dx.doi.org/10.1080/0005576x.1986.11751724.

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Hammarberg, Melvyn. "The Seminole Baptist Churches of Oklahoma: Maintaining a Traditional Community." American Ethnologist 28, no. 1 (February 2001): 258–60. http://dx.doi.org/10.1525/ae.2001.28.1.258.

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41

Long, Esther G. "Views of the West: Transnationalism in contemporary Ukrainian Baptist churches." Religion, State and Society 35, no. 4 (December 2007): 335–53. http://dx.doi.org/10.1080/09637490701621703.

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42

Czech, Karolina. "Polish Evangelical Churches Contribution to Building a Civil Society." Forum Pedagogiczne 5, no. 1 (November 16, 2016): 213–25. http://dx.doi.org/10.21697/fp.2015.1.16.

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The article contains considerations concerning a role of Churches and religion in building the civil society, bringing the readers closer to the specific movement in the history of Christianity which is evangelicalism and to Churches and communities that have grown out of this movement. The author concentrates mainly on Poland, pointing out that for Poles faith and Church membership is still a very important thing. In the article there are presented two examples of evangelical Churches, i.e., the Pentecostal Church in Poland and the Baptist Church in Poland; their interest in the common good and social engagement as well as their effort put into educating children to be responsible citizens has been underlined.
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43

Hughes, Richard T. "The Apocalyptic Origins of Churches of Christ and the Triumph of Modernism." Religion and American Culture: A Journal of Interpretation 2, no. 2 (1992): 181–214. http://dx.doi.org/10.1525/rac.1992.2.2.03a00030.

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The origins of the American-born Churches of Christ are exceedingly complex. While most historians have argued that Churches of Christ separated from Alexander Campbell's Disciples of Christ late in the nineteenth Century, this essay will suggest that the genesis of Churches of Christ was not a matter of Separation from the Disciples at all. Rather, Churches of Christ grew from two early nineteenth-century worldviews that coalesced and intertwined with one another in ways that often defy disentanglement. The first was the apocalyptic perspective of Barton W. Stone; the second was the radically sectarian mentality of the young and brash Alexander Campbell of the Christian Baptist period (1823-1830). As early as the 1830's, these two perspectives wed, brought together in part by the matchmaking power of poverty, marginality, and social estrangement. Together, they clearly shaped a portion of the Stone-Campbell movement that, in due time, would come to be known as a denomination separate from the Disciples; namely, the Churches of Christ.
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Chaplinsky, V. G. "Educational ministry in the churches of the All-Ukrainian Union of Evangelical Baptist Churches of Ukraine." Pedagogical sciences reality and perspectives 2, no. 73 (2020): 108–13. http://dx.doi.org/10.31392/npu-nc.series5.2020.73-2.25.

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45

Reshetnikov, Yu Ye. "Unity trend and separatism in the history of domestic baptism." Ukrainian Religious Studies, no. 13 (March 14, 2000): 50–60. http://dx.doi.org/10.32420/2000.13.1057.

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Exploring the history of the Baptist movement in Ukraine and Russia, one can see two contradictory trends inherent in the internal development of this movement: the tendency to unite and the tendency towards separatism. These tendencies are dominated by one another, then they develop in parallel, restraining one another. Another VS Solovyov noted that Protestants, unlike Catholics, have an idea of ​​salvation in "small ships", which leads to separate tendencies in Protestantism. These tendencies find their theological substantiation in principle of independence or autonomy of each separate Baptist community, which is one of the fundamental principles of the practical life of Baptist churches. The autonomy of each community consists in the fact that no organizational, administrative or governing authority over the community exists, that is, the community itself determines its confession and the issue of church discipline.
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46

Bornovolokov, Oleh. "Constituent Assembly of the Churches of the Christians of the Evangelical Faith in 1929: Historical and Religious Analysis." Ukrainian Religious Studies, no. 83 (September 1, 2017): 116–23. http://dx.doi.org/10.32420/2017.83.776.

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O.Bornovolokov. Constituent Assembly of the Churches of the Christians of the Evangelical Faith in 1929: Historical and Religious Analysis. Many different protestant movements are present in the modern Ukraine of the beginning of the XXI century. Pentecostal churches make up a large part of those movements. Pentecostal movement is the second largest one (after Baptist) in protestant world. This article reviews historical issues of the development of the Pentecostal churches of the Christian of Evangelical Faith. Inaugural Congress of Christians of Evangelical Faith’ Churches of Ukraine which took place in 1929 is reconstructed on the basis of archive materials, monographs and memoirs. The first part of the article introduces the subject, revealing its general historical aspects. The By-Laws and main beliefs of the Union of Christian of Evangelical Faith of Ukraine as of 1929 are analyzed; the article is making a summary of their most important component parts.
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47

Rychkov, Petro, and Olga Smolińska. "Renovation of the wooden St. John The Baptist Church in Zaborol village near Rivne in the context of neo-vernacular trends." Budownictwo i Architektura 14, no. 3 (September 8, 2015): 225–34. http://dx.doi.org/10.35784/bud-arch.1631.

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In Volhynian architectural heritage the prominent place belongs to wooden churches which are outstanding examples of old vernacular building culture. At the same time a modern renovation of such churches tends to replacing of original exterior wooden planking with PVC siding. This problematic phenomenon can be characterized as neo-venacular trend. It actualizes the problem of preserving the authenticity of such architectural monuments. The example of the St. John the Baptist Church in the Zaborol village near Rivne demonstrates the negative consequences of such renovating work. The need to prevent and control this process is accentuated.
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48

Y.A., Adewale, Adelakun E.A., Atowoju A.A., and Adelakun A.O. "Implication of Religious Syncretism on Baptist Mission Work in Ojo Island, Lagos State Nigeria." African Journal of Culture, History, Religion and Traditions 6, no. 2 (December 28, 2023): 86–97. http://dx.doi.org/10.52589/ajchrt-qacfwflh.

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Baptist is one of the denominations and mission agencies that have been doing mission work in Ojo Island for several decades now. However, the mission work in Ojo Island is not without challenges such as poverty, cultural affiliation and idolatry, but this study focuses on religious syncretism. Therefore, the study investigated factors responsible for religious syncretism in Ojo Island, Lagos State, Nigeria with a view to identify ways of strengthening the Baptist mission work. The framework for the study was premised on theology of mission, which underscores that mission found its basis in God’s love and redemptive plan through Jesus. Descriptive survey design was adopted while questionnaires were administered to two hundred and twenty-three (223) members of the selected Baptist churches using the purposive random sampling method. The data generated was analysed through frequency count, bar chart and pie chart. Factors responsible for religious syncretism on the Baptist mission in Ojo Island include: assumption that all religious traditions are relative and complimentary, community background and economic life, seeking for rescue in a time of crisis and insecurity, family ties and brotherhood relationship. All these constitute a serious challenge and setback for the Baptist mission efforts in Ojo Island. The study recommends contextual biblical preaching, discipleship, power evangelism, and social actions such as regular medical mission and vocational training as means of strengthen the Baptist mission work in Ojo Island.
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Kosek, Joseph Kip. "“Just a Bunch of Agitators”: Kneel-Ins and the Desegregation of Southern Churches." Religion and American Culture: A Journal of Interpretation 23, no. 2 (2013): 232–61. http://dx.doi.org/10.1525/rac.2013.23.2.232.

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AbstractCivil rights protests at white churches, dubbed “kneel-ins,” laid bare the racial logic that structured Christianity in the American South. Scholars have investigated segregationist religion, but such studies tend to focus on biblical interpretation rather than religious practice. A series of kneel-ins at Atlanta's First Baptist Church, the largest Southern Baptist church in the Southeast, shows how religious activities and religious spaces became sites of intense racial conflict. Beginning in 1960, then more forcefully in 1963, African American students attempted to integrate First Baptist's sanctuary. When they were alternately barred from entering, shown to a basement auditorium, or carried out bodily, their efforts sparked a wide-ranging debate over racial politics and spiritual authenticity, a debate carried on both inside and outside the church. Segregationists tended to avoid a theological defense of Jim Crow, attacking instead the sincerity and comportment of their unwanted visitors. Yet while many church leaders were opposed to open seating, a vibrant student contingent favored it. Meanwhile, mass media—local, national, and international—shaped interpretations of the crisis and possibilities for resolving it. Roy McClain, the congregation's popular minister, attempted to navigate a middle course but faced criticism from all sides. The conflict came to a head when Ashton Jones, a white minister, was arrested, tried, and imprisoned for protesting outside the church. In the wake of the controversy, the members of First Baptist voted to end segregation in the sanctuary. This action brought formal desegregation—but little meaningful integration—to the congregation.
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50

Austin-Broos, Diane J. "Politics and the redeemer : state and religion as ways of being in Jamaica." New West Indian Guide / Nieuwe West-Indische Gids 70, no. 1-2 (January 1, 1996): 59–90. http://dx.doi.org/10.1163/13822373-90002629.

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Study of the role of Jamaica's popular churches, particularly Baptist and Pentecostal, in their relations with the state and with a wider transnational world. Focuses on the relation between the experience of religion and the experience of race and class. Concludes that Jamaican Pentecostals experience inequality differently both from those who are non-religious and from Rastafarian groups.
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