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Relevant bibliographies by topics / Baptist minister

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Academic literature on the topic 'Baptist minister'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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Journal articles on the topic "Baptist minister"

1

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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Whelan, Timothy. "Baptist Autographs in the John Rylands Library, Manchester, 1741-1907." Bulletin of the John Rylands Library 89, no. 2 (March 2013): 203–25. http://dx.doi.org/10.7227/bjrl.89.2.10.

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Within the holdings of The University of Manchesters John Rylands Library is a remarkable collection of 337 letters to and from Baptist ministers and laypersons written between 1741 and 1907. Nearly half (165) can be found among the autograph collections of Thomas Raffles (1788-1863), Liverpool Congregationalist minister and educator, with another 103 letters belonging to the collections of the Methodist Archives. John Sutcliff (1752-1814), Baptist minister at Olney and an early leader within the Baptist Missionary Society, was the recipient of more than seventy of these,letters. Among the correspondents are the leading Baptist and Congregationalist ministers of the eighteenth and nineteenth centuries. Although largely unknown today, these letters provide important insights into British Baptist history between 1740 and 1900, establishing the John Rylands Library,as a valuable resource for Baptist historians.

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Gonçalves, Alonso S. "Os batistas e o pluralismo religioso: o princípio da liberdade religiosa como abertura dialógica." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 10, no. 15 (July 18, 2016): 167. http://dx.doi.org/10.20890/reflexus.v10i15.323.

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O presente artigo procura articular o movimento batista dentro desse contexto do pluralismo religioso e o possível diálogo inter-religioso a partir de um princípio que os batistas sustentam desde a sua gênese, a liberdade religiosa. A fim de demonstrar a possibilidade desse conjunto – pluralismo religioso, diálogo inter-religioso e liberdade religiosa –, o artigo traz a experiência do pastor batista João Luiz Sá Melo (Primeira Igreja Batista em Vila da Penha, Rio de Janeiro) no episódio da menina Kailane Campos, agredida por um grupo de evangélicos quando saia de uma celebração religiosa candomblecista.This article seeks to articulate the baptist movement in this context of religious pluralism and the possible interreligious dialogue from a principle that Baptists hold since its genesis, religious freedom. In order to demonstrate the possibility of this set – religious pluralism, interreligious dialogue and religious freedom – the article brings the experience of the baptist minister João Luiz Sá Melo (First Baptist Church in Vila da Penha, Rio de Janeiro, Brazil) in girl episode Kailane Campos, assaulted by a group of evangelicals when exit a candomblecista religious celebration.

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Jones, Ronald, Peter Richards, and John Waddelow. "Ivor Reginald Waddelow." Veterinary Record 183, no. 16 (October 25, 2018): 512. http://dx.doi.org/10.1136/vr.k4509.

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Brown, Ron. "Interim or Intentional Interim©." Review & Expositor 100, no. 2 (May 2003): 247–54. http://dx.doi.org/10.1177/003463730310000207.

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Should a church seek an Intentional Interim Minister? Brown suggests it should following a long term pastorate of over 7 years, a forced termination, church conflict, or a series of short term pastorates (2–3 years). How does a church find an Intentional Interim Minister? The church should contact its Director of Missions, the Church/Minister Relations office of its Baptist state convention, or the Interim Ministry Network. The church and Intentional Interim Minister should negotiate their mutual responsibilities and expectations.

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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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Harvey, Paul. "The Ideal of Professionalism and the White Southern Baptist Ministry, 1870-1920." Religion and American Culture: A Journal of Interpretation 5, no. 1 (1995): 99–123. http://dx.doi.org/10.1525/rac.1995.5.1.03a00050.

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In 1917, a Baptist minister in Henderson, North Carolina, wrote to a Southern Baptist Convention (SBC) worker of the frustrations pastors encountered in teaching their parishioners a “progressive” religious ethic appropriate for the age:Nearly all of us are driven by the force of circumstances to be a bit more conservative than it is in our hearts to be. I am frank to say to you that I have found it out of the question to move people in the mass at all, unless you go with a slowness that sometimes seems painful; and I have settled down to the conviction that it is better to lead people slowly than not at all.

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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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Hahn, Judith. "Invalid Baptismal Formulas: A Critical View on a Current Catholic Concern." Ecclesiastical Law Journal 23, no. 1 (January 2021): 19–33. http://dx.doi.org/10.1017/s0956618x20000630.

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In 2008 and 2020, the Congregation for the Doctrine of the Faith published two responses to questions posed regarding the validity of modified baptismal formulas. When administering baptism, some Catholic ministers had altered the prescribed formula with regard to the naming of the Trinity and with regard to the declarative introduction of the formula (ie ‘We baptise you …’ instead of ‘I baptise you …’). The Congregation dismissed all of these formulas as invalidating baptism and demanded that individuals baptised with these formulas be baptised again. In explaining its 2020 response the Congregation referred to Thomas Aquinas, who addressed these and similar issues in his sacramental theology. This reference is evidently due to Aquinas’ pioneering thoughts on the issue. However, in studying Aquinas’ work on the subject it is surprising to find that they reveal a far less literalist approach than the Congregation suggests. In fact, his considerations point at an alternative reading, namely that sacramental formulas should be understood as acts of communication which, based on the ministers’ intention of doing what the Church does, aim at communicating God's grace to the receivers in an understandable way.

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Talbot, Brian. "’The Struggle for Spiritual Values’: Scottish Baptists and the Second World War." Perichoresis 16, no. 4 (December 1, 2018): 73–94. http://dx.doi.org/10.2478/perc-2018-0024.

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Abstract The Secord World War was a conflict which many British people feared might happen, but they strongly supported the efforts of Prime Minister Neville Chamberlain to seek a peaceful resolution of tensions with Germany over disputes in Continental Europe. Baptists in Scotland shared these concerns of their fellow citizens, but equally supported the declaration of war in 1939 after the German invasion of Poland. They saw the conflict as a struggle for spiritual values and were as concerned about winning the peace that followed as well as the war. During the years 1939 to 1945 they recommitted themselves to sharing the Christian message with their fellow citizens and engaged in varied forms of evangelism and extended times of prayer for the nation. The success of their Armed Forces Chaplains in World War One ensured that Scottish Baptist padres had greater opportunities for service a generation later. Scottish Baptists had seen closer ties established with other churches in their country under the auspices of the Scottish Churches Council. This co-operation in the context of planning for helping refugees and engaging in reconstruction at the conclusion of the war led to proposals for a World Council of Churches. Scottish Baptists were more cautious about this extension of ecumenical relationships. In line with other Scottish Churches they recognised a weakening of Christian commitment in the wider nation, but were committed to the challenge of proclaiming their faith at this time. They had both high hopes and expectations for the post-war years in Scotland.

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Dissertations / Theses on the topic "Baptist minister"

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Gibson, Scott M. "Adoniram Judson Gordon, D.D. (1836-1895) : pastor, premillennialist, moderate Calvinist, and missionary statesman." Thesis, University of Oxford, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.361839.

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Berkley, Paul S. "A ministry project to facilitate training First Baptist Church members to minister to Missouri military academy cadets who attend the First Baptist Church of Mexico, Missouri." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Atkins, J. Gerald. "A program to minister to homebound adults of Fairview Baptist Tabernacle Church, Sweetwater, Tennessee." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Byrd, William Albert. "Equipping the active deacons of Holiday Hill Baptist Church, Jacksonville, Florida, to minister to church families using deacon ministry teams." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p053-0280.

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Burt, John. "How to minister to individuals with family members in personal care homes." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Bennett, Kay. "Equipping staff members of Baptist Friendship House, New Orleans, Louisiana, to minister to abused women post-hurricane Katrina." New Orleans, LA : New Orleans Baptist Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.053-0345.

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Thesis (D. Min.)--New Orleans Baptist Theological Seminary, 2008.
Abstract and vita. Includes final project proposal. Description based on Print version record. Includes bibliographical references (leaves 146-152, 219-225).

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McHenry, Raymond Everett. "Equipping members within the Gulf Meadows Baptist Church to minister more effectively to those affected by chronic illness." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Hadden, Gary P. "Equipping the deacons and spouses of Mill Creek Baptist Church to minister to the bereaved in Glascock County." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Scalise, Douglas. "Every member a minister preaching to equip people to discover and use their spiritual gifts at Brewster Baptist Church /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Manning, Keith. "Equipping selected leaders of Central Baptist Church, Hillsboro, Texas, to minister to members who experience non-elective prenatal loss." New Orleans, LA : New Orleans Baptist Theological Seminary, 2007. http://dx.doi.org/10.2986/tren.053-0331.

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Thesis (D. Min.)--New Orleans Baptist Theological Seminary, 2007.
Abstract and vita. Includes final project proposal. Description based on Print version record. Includes bibliographical references (leaves 139-142, 56-57).

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Books on the topic "Baptist minister"

1

Freeman, Beverly J. Rev. Thomas Brady, Free Will Baptist minister. Auburn, Ma: B. Freeman, 1986.

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Jerked up ... and called!: A memoir of Mississippi Baptist Minister. Kearney, Neb: Morris Pub., 2002.

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John, Oddy, ed. The writings of the radical Welsh Baptist minister, William Richards, 1749-1818. Lewiston, NY: Edwin Mellen Press, 2008.

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R, Miller Marion, ed. Slavery to segregation: The life of Reverend Green Hunter, Missionary Baptist minister. Kearney, NE: printed by Morris Publishing, 2005.

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Gordon, Grant. From slavery to freedom: The life of David George, pioneer black Baptist minister. Hantsport, N.S: Published by Lancelot Press for Acadia Divinity College and the Baptist Historical Committee of the United Baptist Convention of the Atlantic Provinces, 1992.

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6

Streeter, Perry. Thomas Streeter, 1753-1831: English immigrant, pioneer of Steuben County, New York, Baptist minister. Canisteo, N.Y: Perry Streeter, 1996.

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Revival fire and glory: A Baptist minister recounts experiences with a new wave of God's glory. Hagerstown, MD: McDougal Pub., 1999.

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Finding the God of Noah: The spiritual journey of a Baptist minister from Christianity to the laws of Noah. Hoboken, NJ: KTAV Pub. House, 1996.

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9

Baptist reconsideration of baptism and ecclesiology. Frankfurt am Main: P. Lang, 2000.

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Our Baptist ministers and schools. Springfield, Mass: Willey & Co., 1987.

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Book chapters on the topic "Baptist minister"

1

French, Anna. "‘All things necessary for their saluation’? The Dedham Ministers and the ‘Puritan’ Baptism Debates." In Childhood, Youth and Religious Minorities in Early Modern Europe, 75–98. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-29199-0_3.

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Mikeshin, Igor. "“It Was Easier in Prison!” Russian Baptist Rehab as a Therapeutic Community, Monastery, Prison, and Ministry." In Lived Religion, Conversion and Recovery, 43–66. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-40682-0_3.

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Cline, David P. "To Be Both Prophet and Pastor." In From Reconciliation to Revolution. University of North Carolina Press, 2016. http://dx.doi.org/10.5149/northcarolina/9781469630434.003.0002.

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This chapter focuses on the growth of SIM as it recruited more students for interracial ministry placements. Notable placements included students who interned with Martin Luther King, Jr. and his father Martin Luther “Daddy” King, Sr. James Forbes, a young black minister, spent his summer with a laregly white Baptist church in Chapel Hill, North Carolina; Forbes would later in his career become the minister of the famous Riverside Church in New York City.

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Bingham, Matthew C. "Baptists Along the Congregational Way." In Orthodox Radicals, 38–61. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190912369.003.0003.

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After deconstructing Baptist historiography in chapter 1, chapter 2 builds upon this foundation by advancing a more helpful way of viewing the subject. It suggests that so-called Particular Baptists during the mid-seventeenth century can be more helpfully regarded as a baptistic variation on the more mainstream congregational movement then developing on both sides of the Atlantic. To this end, the chapter introduces the term “baptistic congregationalists,” a neologism that serves both to avoid anachronistic projection and to more closely connect “Baptists” during the English revolution with the congregational religious culture out of which they emerged. The chapter substantiates this link by demonstrating the relational ties that bound baptistic congregationalists to their mainstream paedobaptistic counterparts. Baptistic ministers like Henry Jessey, Hanserd Knollys, and William Kiffen were connected by bonds of friendship and theological affinity to contemporary congregational ministers, a group that included Thomas Goodwin, Philip Nye, Jeremiah Burroughes, and Sidrach Simpson.

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Smith, Eric C. "“Seals of my ministry”." In Oliver Hart and the Rise of Baptist America, 149–71. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197506325.003.0008.

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Before Oliver Hart’s arrival in Charleston, the Southern colonies had produced none of their own indigenous ministers, having always looked to the Northern colonies or to Great Britain to supply their pulpits. One of Hart’s most significant contributions was to address this need. He personally trained in his home many young Baptist men called to gospel ministry and led the Charleston Association to found the minister’s education fund, the first cooperative education effort by Baptists in America. Hart actively recruited young ministers from other regions to fill the empty pulpits of the South and counseled other novice pastors on a variety of issues in his extensive correspondence. This chapter uncovers the greatest crisis of Hart’s pastoral career, the near-usurpation of the Charleston Baptist pulpit by one of his own trainees, Nicholas Bedgegood. It also recounts the story of the conversion and ministerial call of one of Hart’s most significant protégés, Edmund Botsford.

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Winiarski, Douglas L. "Travels." In Darkness Falls on the Land of Light. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469628264.003.0006.

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During the next several decades, from the 1750s through the 1770s, Congregational ministers across New England struggled and frequently failed to corral the unruly religious experiences of their inspired parishioners. Part 5 recounts the strife that plagued not only well-established churches such as Jonathan Edwards’s Northampton, Massachusetts, congregation but also upstart separatist groups led by ardent revival proponents like Separate Baptist minister Isaac Backus. Radical sectarian communities, Perfectionist seekers set out on a ceaseless quest for spiritual purity that led many of them to question all institutions—churches, communities, and families—and to generate startling new conceptions of the body and sexuality; others sought shelter from the growing ecclesiastical maelstrom in the rational faith and orderly worship of the Anglican church. Thrust into a dizzying and unstable religious marketplace, godly walkers, Separate Congregationalists, Anglican conformists, immortalists, Shakers, and “Nothingarians” trafficked in and out of the churches of the standing order at a startling rate. By 1780, religious insurgents had shattered the Congregational establishment.

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Smith, Eric C. "“A regular Confederation”." In Oliver Hart and the Rise of Baptist America, 105–24. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197506325.003.0006.

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The eighteenth century was an era of religious institution-building, and no figure was more important for the birth of Baptist denominationalism in the South than Oliver Hart. In 1751 Hart drew together the Particular Baptist churches of South Carolina to form the Charleston Association, the second Baptist association in America. Successfully transplanting ideas and models he had witnessed in the Philadelphia Association, Hart led the South’s Baptists to form a minister’s education fund, send missionaries to the western frontier, and formalize the doctrines and church practices that would define the Baptist South for the next 150 years.

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Smith, Eric C. "“Bringing many souls home to Jesus Christ”." In Oliver Hart and the Rise of Baptist America, 80–104. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197506325.003.0005.

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As the pastor of the Charleston Baptist Church, Oliver Hart established a pattern of moderate revivalist ministry. His weekly routine of public and private ministry of the Word mirrored that of most ministers in the broadly Reformed tradition. Hart invested a significant portion of each week to preparing and delivering sermons, which he developed according to the classic Puritan method. Outside his own congregation, he partnered with evangelical leaders from a variety of other denominations, including the Anglican evangelist George Whitefield, to spread the revivalism of the Great Awakening. Hart gained a wide acceptance among the residents of Charleston in part because of the respectable social persona he developed, in contrast to the erratic behavior of the Separate Baptists and other radical revivalists. Most significant, Hart adopted the classic moderate evangelical approach to slavery while in Charleston, ministering earnestly to enslaved Africans even as he owned slaves himself. Hart’s respectable, moderate revivalism set the tone for the next century and a half for white Baptists in Charleston and the broader South.

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Cox, Karen L. "Jim Crow’s Investigation." In Goat Castle. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469635033.003.0007.

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Maurice O’Neill’s arrival sends the investigation into the black community after Minor’s “strange negro” reference. Local blacks are rounded up and the name Lawrence Williams emerges. Separately, a black man is shot and killed in Pine Bluff, Arkansas. His name is George Pearls and the police chief in Pine Bluff thought he might be the person to have killed Merrill. Book Roberts initially disregards the call. The investigation continues until someone tips Roberts off that a man named Williams was staying with Emily Burns and her mother Nellie Black. Deputies go to their home, find Williams trunk, and discover papers with the name George Pearls. Pearls/Williams are the same person. Emily is arrested alongside her mother. Emily is browbeaten and threatened with being whipped before she offers a “confession.” She remained in jail without an attorney. Her only visitor, her minister from Antioch Baptist Church, Charles Anderson.

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Smith, Eric C. "“All things are become new”." In Oliver Hart and the Rise of Baptist America, 55–79. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197506325.003.0004.

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The Particular Baptists of the Philadelphia Association benefited tremendously from the revivals of the Great Awakening, but at the same time felt their distinctively Baptist identity threatened by the interdenominational nature of the movement, its de-emphasis on local church accountability, and its loosening of restrictions on who could speak on behalf of God. This chapter explores how Hart and the Philadelphia Association navigated these tensions in the 1740s, and how in that context Hart experienced a “regular call” to ministry. In 1749 Hart agreed to relocate to Charleston, South Carolina, where the Baptists of the South were few, weak, and divided; he would spend the next thirty years transferring a combination of Philadelphia Association church order and Great Awakening revivalism to the Baptists of the South.

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