Journal articles: 'Baptist minister'

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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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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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Reavis, James A. "Serial Murder of Four Victims, of Both Genders and Different Ethnicities, by an Ordained Baptist Minister." Case Reports in Psychiatry 2011 (2011): 1–9. http://dx.doi.org/10.1155/2011/163403.

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A case of a 61-year-old African-American male who sexually assaulted and murdered four individuals, of different ethnicities and both genders, is reported. The subject additionally engaged in sexual activity with each victim postmortem. Each murder is reviewed in detail, and the subjective state of the offender during the murders is commented upon. Psychological test data are reviewed. The subject met criteria for several Axis I disorders, including Bipolar I Disorder, Pedophilia, and Sexual Sadism, and met criteria for Axis II diagnoses of Narcissistic and Antisocial Personality disorder. He was additionally classified as a Psychopath, which, in combination with his Sexual Sadism, general psychiatric state, and exquisite sensitivity to humiliation, led to his decision to murder.

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Shore, Marlene. "Carl Dawson and the Research Ideal: The Evolution of a Canadian Sociologist." Historical Papers 20, no. 1 (April 26, 2006): 45–73. http://dx.doi.org/10.7202/030932ar.

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Abstract Carl Dawson's development as a sociologist reflected a general trend in sociology's evolution out of theology and social work. Trained as a minister, Dawson rejected the religious vocation at some point after World War I to become a social scientist. Appointed to McGill in 1922, he strove to establish research as the foundation for understanding society, questioning the efficacy of social reform. His convictions stemmed from his Maritime Baptist background, wartime experience and education at the University of Chicago. In 1914, Dawson left the Maritime region where he had been born and raised to attend the divinity school of the University of Chicago. In so doing, he was following a well travelled route: poor economic conditions drove numerous people out of the Maritime provinces between 1910 and 1929, and the lack of doctoral programmes in Canada compelled many students to attend American graduate schools. With its strong reputation for research, the University of Chicago was a popular choice. Its divinity school, a Baptist stronghold, was attractive to adherents of that faith. That a number of its faculty members were Canadians also attested to the institutional ties that had long linked Baptists in Canada and the northern United States. In 1918, Dawson recessed from graduate studies for war service and resumed his studies in 1919 - his interests now sharply turned towards sociology. This shift was partly influenced by the Chicago divinity school's close ties with the sociology department - a result of the historic link between the social gospel and sociology generally - but was also the product of the school's position as a leader in liberal and radical theological doctrine. The modernists within the institution stressed that all studies of society, including religion, must accord with modern empirical methods. That, in addition to their acceptance of the ideas of John Dewey and the Chicago School regarding social development, led some to the conclusion that religion itself was but a form of group behaviour. In reflecting all those currents of thought, Dawson's Ph.D. thesis, "The Social Nature of Knowledge," hinted at the reasons for his departure from the ministry for a career in social science. Showing that all culture and knowledge, morals and ideals had social origins, Dawson concluded that even fact was not fixed truth but represented the decision of individuals to agree on certain points and issues. This explained why Dawson believed that research - a collection of facts - would aid in understanding society. The thesis was also marked by an opposition to social action, stemming from what Dawson had witnessed during the war and the upheaval which followed, but also, it must be argued, from the antiauthoritarian and antihierarchial strain in the Baptist faith. The fact that Dawson eschewed social action in much the same way as did Harold Innis, another Baptist educated at Chicago, suggests that there exists a tradition in the development of Canadian social science quite different from the one which Brian McKillop has traced in A Disciplined Intelligence, and it was that legacy which Dawson's brand of sociology represented.

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Wigg-Stevenson, Natalie. "You Don’t Look Like a Baptist Minister: An Autoethnographic Retrieval of ‘Women’s Experience’ as an Analytic Category for Feminist Theology." Feminist Theology 25, no. 2 (January 2017): 182–97. http://dx.doi.org/10.1177/0966735016673261.

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This article constructs and deploys a set of autoethnographic narratives from the author’s experience as a Baptist minister to critically retrieve the category of ‘women’s experience’ for feminist theological construction. Autoethnography, as a response to the crisis of representation in the Humanities, uses personal narratives of the self to reveal, critique and transform wider cultural trends. It therefore provides helpful tools for analysing, critiquing and transforming theological thought and practice. Following the article’s methodological sections, the constructive sections use the crafted autoethnographies to re-frame Rowan Williams’s vision for how church and world co-constitute each other towards God’s just ends. Whereas Williams argues that this co-constitution occurs through processes of interactive transformative judgment, the feminist theological understanding argued for here founds the process instead on interactive, transformative grace.

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Ryan, Liam. "Nonconformity and socialism: the case of J. G. Greenhough, 1880–1914." Historical Research 92, no. 258 (October 9, 2019): 771–89. http://dx.doi.org/10.1111/1468-2281.12285.

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Abstract This article examines the life, thought and activism of the prominent Baptist minister John Gershom Greenhough. Existing scholarly and popular narratives generally focus on the key role played by Nonconformity in nurturing the labour movement in late Victorian and Edwardian Britain. Using Greenhough as a case study this article posits an alternative interpretation of this relationship, contending that the individualistic religious culture of Nonconformity was often deeply hostile to socialism. This hostility motivated Greenhough, and others like him, to abandon their historical allegiance to the Liberal party in the early twentieth century in favour of the Conservatives. More broadly, this article investigates the process of political and ideological conversion and challenges dominant historical readings that characterize anti-socialism as being synonymous with middle-class economic self-interest.

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Gushee, David P. "Evangelicals and Politics: A Rethinking." Journal of Law and Religion 23, no. 1 (2007): 1–14. http://dx.doi.org/10.1017/s0748081400002575.

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I understand my primary task in this essay to be to take you inside the world of evangelical political reflection and engagement. Though I actually grew up Roman Catholic and attended the liberal Union Theological Seminary in New York, I am by now an evangelical insider, rooted deeply in red state mid-South America, a member of a Southern Baptist church (actually, an ordained minister), a teacher at a Tennessee Baptist university, and a columnist for the flagship Christianity Today magazine. Due to the blue state/red state, liberal/conservative boundary-crossing that has characterized my background, I am often called upon to interpret our divided internal “cultures” one to another. Trained to be fair-minded and judicious in my analysis and judgments (though not always successful in meeting the standards of my training), I seek to help bridge the culture wars divide that is tearing our nation apart.As one deeply invested in American evangelicalism, most of my attention these days now goes to the internal conversation within evangelical life about our identity and mission, especially our social ethics and political engagement. In this essay I will focus extensively on problems I currently see with evangelical political engagement, addressing those from within the theological framework of evangelical Christianity and inviting others to listen in to what I am now saying to my fellow evangelicals.

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Owen, Michael. "From Slavery to Freedom: The Life of David George, Pioneer Black Baptist Minister Grant Gordon Baptist Heritage in Atlantic Canada: Documents and Studies, 14 Hantsport: Lancelot Press, 1992. xvii + 356 p." Studies in Religion/Sciences Religieuses 23, no. 3 (September 1994): 379. http://dx.doi.org/10.1177/000842989402300323.

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Fones-Wolf, Elizabeth, and Ken Fones-Wolf. "Religion, Human Relations, and Union Avoidance in the 1950s: The Electrical Industry's Southern Strategy and Its Limits." Enterprise & Society 13, no. 1 (March 2012): 154–85. http://dx.doi.org/10.1017/s146722270001096x.

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Historians have become increasingly aware of how religion dovetailed with businessmen's goals of promoting free-enterprise ideologies and creating an anti-statist and anti-union political culture. But business expected more from religion; many employers believed that emphasizing spirituality could help them win community support and worker loyalty and avoid unions. When the electrical manufacturing industry began to move South after World War II, key employers had already witnessed the role that religion played in helping defeat the CIO's Southern Organizing Campaign. However, they balked at borrowing the overtly racist and reactionary evangelicalism that southern employers had effectively used. Instead, they looked for a more moderate religious model that would blend with their growing interest in human relations. They found it in Reverend George Heaton, an ordained Southern Baptist minister who had begun counseling employers during the 1930s. Heaton emphasized the sacred imperative driving good human relations and rejected the “fetish” of collective bargaining that he believed robbed individual freedom and the personal relationships that created harmonious workplace communities. As GE, Westinghouse, Magnavox, and Singer moved to the South, they all hired Heaton to be “minister” to their employees. This strategy had its limits, however, as this article will demonstrate using case studies of organizing drives in Rome, Georgia, and Greeneville, Tennessee. Nevertheless, Heaton was an important and understudied bridge between earlier paternalistic uses of religion and more modern Christian human relations.

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Kofod-Svendsen, Flemming. "Carl Olof Rosenius’ teologi med særligt henblik på hans kirkesyn." Dansk Teologisk Tidsskrift 79, no. 1 (February 10, 2016): 22–40. http://dx.doi.org/10.7146/dtt.v79i1.105775.

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Carl Olof Rosenius, son of a vicar, grew up in Northern Sweden, where his family was active in a revival movement inspired by Lutheran theology. Early in life he decided to become a clergyman, but due to sickness and bad financial circumstances he never managed to complete his theological studies. He became a lay preacher and a very influential editor of the edifying magazine Pietisten [The Pietist]. Through this he became the spiritual leader of the emerging revival movement known as new evangelism. His theology was strongly influenced by Luther’s understanding of law and gospel. He had a particular spiritual gift to minister the gospel to awakened and seeking persons so they might come to live an evangelical Christian life. He wanted to promote a revival movement within the Swedish Church and rejected all separatism and the idea of forming a free church, just as he was against lay people’s celebration of Holy Communion. He rejected the incipient Baptist Movement and broke with Evangelical Alliance. Some of his disciples chose to form free churches.

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Hoffman, Scott W. "Holy Martin: The Overlooked Canonization of Dr. Martin Luther King, Jr." Religion and American Culture: A Journal of Interpretation 10, no. 2 (2000): 123–48. http://dx.doi.org/10.1525/rac.2000.10.2.03a00010.

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Martin Luther King, Jr., gazes serenely, almost expressionless, in a somber suit and tie before a backdrop of prison bars. Around his neck hangs a booking number, “7089.” Around his head is a brilliant golden halo. The picture is not a mug shot but an icon in the Byzantine tradition. It is, as its Greek inscription says, “Holy Martin.” St. Martin Luther King.This icon is a popular piece of merchandise for a mail-order Company in Vermont. Each January, just before King's birthday they receive a flood of Orders. This phenomenon is an enigma, the fountainhead for a flood of questions. How can a black Baptist minister become the subject of a popular icon? What in American society and culture fostered its creation? Who invokes this great civil rights leader as a saint? But the most basic question is, how can Martin Luther King be considered a saint in the first place? Was it simply because he was slain for the cause of civil rights? Others died for the cause, and there are no icons of them.

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Wolffe, John. "The Evangelical Alliance in the 1840s: An Attempt to Institutionalise Christian Unity." Studies in Church History 23 (1986): 333–46. http://dx.doi.org/10.1017/s0424208400010688.

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in 1844 Baptist Wriothesley Noel, minister of the Anglican proprietary chapel of St. John’s Bedford Row since 1827, published a book of verse, with a piece on ‘Schism’ containing the following stanzas: For man-made discipline let bigots fightCanons and rules old fathers have approved;By us may those whose faith and life are right,Be owned as brothers and as brothers loved.All true believers are the ransomed church,Children of God by Jesus owned and loved;And in the day when God the heart shall searchWill they who part them be schismatics proved.In the 1820s Noel had been an enthusiastic sympathiser with the pan-evangelicalism then prevalent in London and had remained loyal to these views during the period of stormier relations between Church and Dissent in the 1830s. In the slightly calmer waters of the 1840s Noel’s sentiments again came to represent the views of a small number of Anglican Evangelicals and a rather larger proportion of moderate Dissenters whose efforts to promote Christian unity were to culminate in the formation of the Evangelical Alliance in 1846.

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Lydon, Jane. "Pity, Love or Justice? Seeing 1830s Australian Colonial Violence." Emotions: History, Culture, Society 1, no. 2 (March 22, 2017): 109–30. http://dx.doi.org/10.1163/2208522x-00102007.

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During the 1830s, humanitarian concern for the plight of the British Empire’s Indigenous peoples reached its height, coinciding with colonists’ rapid encroachment upon Indigenous land in New South Wales. Increasing frontier violence culminated in the shocking Myall Creek Massacre of June 1838, prompting heated debates regarding the treatment of Australian Aboriginal people. Humanitarians and colonists deployed intensely emotive strategies seeking to direct compassion towards their very different objects via newspapers, the pulpit, prose, poetry and imagery. The landmark sermon delivered in late 1838 by Sydney Baptist minister John Saunders argued for Indigenous rights and the recognition of Aboriginal humanity, drawing a distinction between ‘pity’ and ‘justice’ that anticipated more recent debates regarding empathy. Saunders’s argument contrasts with sentimental antislavery strategies which rendered black people passive beneficiaries of white benevolence, demonstrating that despite scholarly critique which emphasises the limits of empathy, we must not assume empathy has static or homogeneous meanings and political effects in specific circumstances and times. While empathy may be complicit with injustice, conversely a lack of sympathy for other peoples’ suffering may license racism, misogyny and oppression.

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McGowan, Andrew. "CHARLES HADDON SPURGEON: WHAT CAN WE LEARN FROM HIM FOR TODAY?" VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 6, no. 2 (October 14, 2019): 133–46. http://dx.doi.org/10.51688/vc6.2.2019.art3.

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In this article, the author gives an account of the life and theology of C.H. Spurgeon (1834-1892), the famous Reformed Baptist Minister, who preached in London in the second half of the nineteenth century. The account demonstrates that Spurgeon was not only the most renowned preacher of his day, most of whose sermons were published and are still read widely today but also an author who published many volumes. In addition to his work as preacher and writer, Spurgeon built children’s orphanages, started a theological college and assisted in many noble causes. As part of this benevolent work, his church contributed large sums to support poor relief. Having told Spurgeon’s story, the article then indicates six areas of Spurgeon’s life and ministry which are helpful for us today: his Passion for Souls; his Devotion to Prayer and Study; His attitude to the Bible & Expository Ministry; his Pastoral Ministry; His Practical Christianity; and His refusal to compromise on the truth of the gospel. KEYWORDS: Spurgeon, ministry, preach, Bible

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BINGHAM, MATTHEW C. "English Baptists and the Struggle for Theological Authority, 1642–1646." Journal of Ecclesiastical History 68, no. 3 (April 3, 2017): 546–69. http://dx.doi.org/10.1017/s0022046916001457.

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This article explores interactions between Baptist lay theologians and ordained clergy during the first English civil war. Despite their marginalised position outside the national Church, Baptists employed a variety of innovative techniques to coerce ordained ministers into debates which the latter would have preferred to avoid. Though Baptists during the period did not achieve intellectual parity with the members of the Westminster Assembly and others whom they sought to influence, their efforts contributed to an ongoing transition within the early modern English Atlantic whereby religious culture was made more participatory and theological authority democratised.

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Arnold, Jonathan. "Radical, Baptist Eschatology: The Eschatological Vision of Vavasor Powell, Hanserd Knollys, and Benjamin Keach." Perichoresis 17, no. 2 (June 1, 2019): 75–93. http://dx.doi.org/10.2478/perc-2019-0018.

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Abstract Amidst the politically-charged climate of seventeenth-century England, a small, but influential makeshift group of Baptist divines developed an eschatological system that both encouraged their congregations to greater holiness and threatened the very existence of the proto-denomination. Even as most of the nascent group of dissenting congregations known as Baptists sought acceptance by the more mainstream dissent, those divines who accepted this particular form of millenarianism garnered unwanted attention from the authorities as they pressed remarkably close to the line of radical dissidence. Three of those Baptist divines—Vavasor Powell, Hanserd Knollys, and Benjamin Keach—provide helpful insights both into the range of millenarianism adopted by this group of Baptists and into the legitimacy of the charges of radicalism. This article examines the published works of these three ministers, comparing their visions for the eschatological future and analyzing the charges of radicalism placed against them by their contemporaries.

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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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PARRATT, JOHN. "Saroj Nalini Arambam Parratt (1933–2008)." Journal of the Royal Asiatic Society 19, no. 3 (July 2009): 383–84. http://dx.doi.org/10.1017/s1356186309009882.

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Arambam Saroj Nalini was born in Imphal, in the then princely state of Manipur, on June 2nd 1933. Her father was a well-known and respected educationalist and government officer. During the war years he was posted to Jiribam, where she received her first education, and later transferred to a convent school in Haflong. She proceeded to Calcutta University, where she became the first Meetei woman to obtain BA and MA degrees, majoring in Philosophy. While in Calcutta she enjoyed close friendship with Christian Naga students, and converted to Christianity. She was baptised at the Lower Circular Road Baptist church, whose minister, Walter Corlett had himself served in Imphal during the war years. The Christian faith was to become a dominant influence on her future life. She came to Britain in the late 1950s to study theology, and obtained a Bachelor of Divinity degree from London University in 1961. Shortly after she married John Parratt. When their desire to work in India was frustrated they decided to work elsewhere in the developing world, initially in Nigeria, where Saroj became a tutor in philosophy at the University of Ile-Ife. When her husband was offered a research fellowship by the Australian National University she enrolled for a PhD in the Department of Asian Studies there, under the supervision of the eminent indologist A.L.Basham. Despite the frequent absences of her husband on field work in Papua-New Guinea and having to care for three young children, the bulk of the thesis was completed before she returned to Manipur for further extended field work in 1972. The doctorate was awarded three years later, one of her examiners being Professor Suniti Kumar Chatterji, who (unusually for the time) himself had a deep interest in India's north-eastern region. Her thesis was published in 1980 (Firma KLM, Calcutta) as The Religion of Manipur. It marked the beginning of a new phase in writing on Manipur by its rigorous application of critical methodology both in the collection and in the analysis of field data, and had considerable influence on younger Meetei scholars.

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27

Markel, H. "The Principles and Practice of Medicine: How a Textbook, a Former Baptist Minister, and an Oil Tycoon Shaped the Modern American Medical and Public Health Industrial-Research Complex." JAMA: The Journal of the American Medical Association 299, no. 10 (March 12, 2008): 1199–201. http://dx.doi.org/10.1001/jama.299.10.1199.

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Shepherd, Peter. "The Baptist Ministers’ Journal 1946–1992." Baptist Quarterly 35, no. 5 (January 1994): 251–55. http://dx.doi.org/10.1080/0005576x.1994.11751935.

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Lambert, Joshua D. "The Information-Seeking Habits of Baptist Ministers." Journal of Religious & Theological Information 9, no. 1-2 (June 30, 2010): 1–19. http://dx.doi.org/10.1080/10477845.2010.508449.

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30

Breed, Geoffrey R. "INDEXES TO THE CAREERS OF BAPTIST MINISTERS." Baptist Quarterly 44, no. 7 (July 2012): 420–32. http://dx.doi.org/10.1179/bqu.2012.44.7.004.

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Collis, Michael J. "FEMALE BAPTIST PREACHERS AND MINISTERS IN WALES." Baptist Quarterly 45, no. 8 (October 2014): 465–84. http://dx.doi.org/10.1179/bqu.2014.45.8.005.

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32

Chadwick, Owen. "The Seminary (Presidential Address)." Studies in Church History 26 (1989): 1–27. http://dx.doi.org/10.1017/s0424208400010834.

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The language of the liturgy will always be a little different from the language of common speech, however carefully the drafters of ritual aim to make it understood by the people. It has in it a strand of poetry, and the nature of reverence carries inside itself a healthy dislike of bathos. Therefore: if ministers of a liturgy are expected to preach to the people, they will need instruction in how best to teach or to speak, not to mention education so that they have something to say and are not windbags. But even if a minister of a liturgy is not expected to preach, but is only there as voice to go through the set text, it will be done better if he does it with understanding; and therefore the minister will need the education to understand what is read, which in the western centuries where all this started would be in Latin. The minister also needs instruction on how not to drop the baby at baptism, and how to behave with a coffin, and what to do to a dying person. It is therefore expected that this will be an educated person, even if for much of the Middle Ages the sort of education for many ministers would be that which we should think specially appropriate to a sacristan rather than to a professional preacher. And since some such qualification was essential to do the job, bishops hardly liked to ordain persons who could not pass some sort of an educational test.

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Crawford, Isiaah, Kevin W. Allison, W. La Vome Robinson, Donna Hughes, and Maria Samaryk. "Attitudes of African-American Baptist ministers toward AIDS." Journal of Community Psychology 20, no. 4 (October 1992): 304–8. http://dx.doi.org/10.1002/1520-6629(199210)20:4<304::aid-jcop2290200405>3.0.co;2-c.

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34

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 (April 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 this has enriched their service as pastors. Thirdly, it reveals that Baptists today have a wealth of both academically-gifted and theologically-astute pastortheologians and pastor-scholars. Finally, it argues that theology has always played its part in the renewal of Christian life and witness for which so many Christians today are praying.

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35

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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Shepherd, Peter. "Retirement Matters for Ministers: A Report on a Research Project into how Baptist Ministers Experience Retirement." Baptist Quarterly 50, no. 4 (June 28, 2019): 171–72. http://dx.doi.org/10.1080/0005576x.2019.1626555.

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37

Adeyemi-Bello, Tope. "A Test of the Performance Implications of Locus of Control and Task Orientation in the Not-for-Profit Sector." Psychological Reports 73, no. 3_suppl (December 1993): 1327–30. http://dx.doi.org/10.2466/pr0.1993.73.3f.1327.

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The effects of locus of control and task orientation on performance were examined for 29 Southern Baptist ministers. The Leadership Style Questionnaire and Rotter's scale measured task orientation and locus of control, respectively. Multiple-regression analysis indicated that the pastors with internal locus of control and high task orientation were more likely to have growing parishes.

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38

Gerbner, Katharine. "Beyond the “Halfway Covenant”: Church Membership, Extended Baptism, and Outreach in Cambridge, Massachusetts, 1656–1667." New England Quarterly 85, no. 2 (June 2012): 281–301. http://dx.doi.org/10.1162/tneq_a_00185.

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Jonathan Mitchel, minister of the Cambridge Church (1656–67), used the extension and liberalization of baptism in the 1650s and 60s–later denigrated as the halfway covenant–to bring the unchurched and their children into fellowship, thus indicating a strategy of reaching out to the community, not of appeasing a lapsing or fastidious second generation.

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39

Johnson, Andrea Shan. "A Shudder Swept Through Them." PNEUMA 38, no. 3 (2016): 312–29. http://dx.doi.org/10.1163/15700747-03803002.

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Upon hearing that baptism should be administered by immersion while invoking the name of Jesus at the Arroyo Seco camp meeting of 1913, one minister expressed concern that this practice would associate the early pentecostal movement with a man named Sykes. Who Sykes was has been the matter of some mystery, but this research based on archival holdings and newspapers suggests that it was Joshua Sykes, a pacifist preacher who lived in both Los Angeles and the Bay Area. Sykes represents Progressive era controversies in religion and in pacifism, and his history explains some of the early resistance to adopting this particular form of baptism.

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Hayden, Roger. "‘Able and Evangelical Ministers’: The Beginnings of Ministerial Formation at Bristol Baptist College." Baptist Quarterly 47, no. 3 (July 2016): 110–19. http://dx.doi.org/10.1080/0005576x.2016.1156861.

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41

HATCHER, S. WAYNE, and JOE RAY UNDERWOOD. "Self-Concept and Stress: A Study of a Group of Southern Baptist Ministers." Counseling and Values 34, no. 3 (April 1990): 187–96. http://dx.doi.org/10.1002/j.2161-007x.1990.tb00929.x.

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42

Gabriel, Andrew K. "The Holy Spirit and Eschatology – with Implications for Ministry and the Doctrine of Spirit Baptism." Journal of Pentecostal Theology 25, no. 2 (September 10, 2016): 203–21. http://dx.doi.org/10.1163/17455251-02502004.

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The coming of the Spirit at Pentecost represents both fulfillment and anticipation of eschatological expectations in as much as Pentecost both fulfills previous expectations regarding the coming of the Spirit and represents a promise of the future consummation of the work of God. This already/not yet reality of the eschaton is evident throughout pneumatology and carries implications for ministry and Christian living and for the doctrine of Spirit baptism. Believers should minister in the power of the Spirit with the aim of the kingdom of God that is already present while longing with Spirit-inspired hope for the future eschatological work of the Spirit that has not yet taken place. Furthermore, Spirit baptism is eschatological in as much as Pentecost fulfills and anticipates numerous eschatological expectations regarding the coming of the Spirit, including not only power for witness, but also a new heart, obedience, new life, and eventually resurrection.

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43

Moga, Dinu. "Arianism in English Nonconformity, 1700-1750." Perichoresis 17, s1 (January 1, 2019): 21–36. http://dx.doi.org/10.2478/perc-2019-0002.

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Abstract During the time of English Nonconformity, Arianism was not only embraced, but openly acknowledged by most of the Presbyterian ministers. That generation of ministers, who contended so zealously for the orthodox faith, had finished their labours, and received from their Lord a dismissal into eternal rest. Those champions among the laity who, at the beginning of the controversy, stood up so firmly for the truth, had entered as well into the joy of their Lord. Though their children continued Dissenters, too many of them did not possess the same sentiments or spirit. Among those who succeeded these ministers were too many who embraced the Arian creed. To this unhappy change contributed the example and conversation as well of many from the younger Presbyterian ministers. In consequence Arianism spread far and wide in the Presbyterian congregations, both among the ministers and the people. This unhappy controversy proved the grave of the Presbyterian congregations, and of those of the General Baptists. The effects of Arianism, though at first scarcely visible, gradually produced desolation and death.

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44

Easterling, John. "Book Review: Into Deep Waters: Evangelical Spirituality and Maritime Calvinistic Baptist Ministers, 1790–1855." Missiology: An International Review 39, no. 1 (January 2011): 122–23. http://dx.doi.org/10.1177/009182961103900130.

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45

Seat, Jeff T., James T. Trent, and Jwa K. Kim. "The Prevalence and Contributing Factors of Sexual Misconduct among Southern Baptist Pastors in Six Southern States." Journal of Pastoral Care 47, no. 4 (December 1993): 363–70. http://dx.doi.org/10.1177/002234099304700404.

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Reports the results of a questionnaire survey designed to identify factors contributing to sexual misconduct of a sample of senior Southern Baptist pastors. Concludes that stress and sexual misconduct are significantly correlated and that pastors less confident in their training are more likely to engage in sexual misconduct than those confident in their training. Offers a list of guidelines for individual ministers to follow to reduce the likelihood of sexual misconduct taking place. Notes implications for pastoral care and for theological seminaries and judicatories in their efforts to confront the problem of sexual misconduct among clergy.

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46

Brandon, Victoria, and Stephen Johnson. "The Old Baptist Chapel, Goodshaw Chapel, Rawtenstall, Lancs." Antiquaries Journal 66, no. 2 (September 1986): 330–57. http://dx.doi.org/10.1017/s0003581500028110.

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The Old Baptist Chapel at Goodshaw was taken into the care of the Department of the Environment in 1976. Since then, comprehensive repairs to the external fabric and the internal woodwork features have been undertaken. In advance of this necessary work, and during its course, much evidence was discovered to chart the history of the building and to interpret its present form.The chapel was built in 1760, and was extended around 1800 to its present size. A schoolhouse, on the site of the attached minister's cottage, was added in 1809, but was demolished towards the end of the last century. Further internal alterations to provide for more seating within the galleries and box pews were carried out in the middle years of the nineteenth century, but the chapel went out of use soon after its centenary, in 1863. It has remained in a virtually intact state since that time, and is now preserved as an Ancient Monument.

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Airhart, Phyllis. "Into Deep Waters: Evangelical Spirituality and Maritime Calvinistic Baptist Ministers 1790–1855 (review)." Canadian Historical Review 92, no. 4 (2011): 730–32. http://dx.doi.org/10.1353/can.2011.0064.

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48

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 (September 2013): 323–43. http://dx.doi.org/10.1080/10656219.2013.845120.

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49

Daehnert, William Jan. "Interim Ministry: God's New Calling is Changing the Life of Baptist Congregations." Review & Expositor 100, no. 2 (May 2003): 175–90. http://dx.doi.org/10.1177/003463730310000202.

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No longer does the interim period between pastors need to be a lull or a valley. Now trained interim pastors can lead a church to prepare for its future. Daehnert describes this exciting new ministry from his thirty-three years of experience in ministry. In addition to traditional interim ministry, a new program called Intentional Interim Minsitry has emerged. Intentional Interim Ministers are trained and experienced to lead congregations to use the interim to reflect on its history, to examine its organizational structure and leadership, and to redefine its purpose and vision. In this manner, rather than “down” time, the interim period can enable the laity to plan for and prepare for the arrival of a new pastor.

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50

Gribben, Crawford. "Defining the Puritans? The Baptism Debate in Cromwellian Ireland, 1654–56." Church History 73, no. 1 (March 2004): 63–89. http://dx.doi.org/10.1017/s0009640700097833.

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In May 1653, John Murcot, a well-connected Merton College Oxford graduate, travelled to Cork to preach at the request of local Puritans. As a minister adhering to the Independent system of church order, he had already faced a series of challenges to the fulfilment of his clerical calling. In the 1640s, his studies had been interrupted when Royalist troops occupied his university; on his first journey to Dublin, in 1651, he had narrowly escaped capture at the hands of pirates in the Irish Sea. In Cork, Murcot's ministry met with much success until he became entangled in a controversy that threatened to tear apart the local Puritan administration and, more widely, the Irish Puritan consensus.

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Journal articles on the topic 'Baptist minister'

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