Articoli di riviste: "First Regular Baptist Church"

1

Price, Richard. "Informal Penance in Early Medieval Christendom". Studies in Church History 40 (2004): 29–38. http://dx.doi.org/10.1017/s0424208400002746.

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Throughout the modern period Catholic and Orthodox Christians alike have taken it for granted that forgiveness for sins committed after baptism is obtained first and foremost through confession to a priest and absolution by a priest, the humility of confession plus the power of the sacrament being deemed the most effective remedy for human weakness. Other elements in overcoming sin, such as regular religious observance and the avoidance of the occasions of sin, were not forgotten, but were put in second place. The falling away from sacramental confession in the Catholic Church today is doubtless a complex phenomenon, but one reason for the decline is the widespread perception that this remedy does not work, that a penitential discipline that places so heavy a reliance on the power of priestly absolution, without adequate attention to the other aspects of repentance and forgiveness, is ineffectual. It also represents what is arguably an impoverished and clericalized Catholicism. The aim of this paper is to explore those elements of penitential practice in the early middle ages that belong to a tradition at once richer and more flexible.

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Kirkegaard, R. Lawrence. "First Baptist Church, Greensboro, NC". Journal of the Acoustical Society of America 119, n. 5 (maggio 2006): 3399. http://dx.doi.org/10.1121/1.4786723.

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Walker, Bruce, e Neil Shaw. "First Chinese Baptist Church, Los Angeles, CA". Journal of the Acoustical Society of America 119, n. 5 (maggio 2006): 3371. http://dx.doi.org/10.1121/1.4786543.

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Bridger, Joseph F., e Edward Strickland. "First Free Will Baptist Church, Wilson, NC". Journal of the Acoustical Society of America 119, n. 5 (maggio 2006): 3400. http://dx.doi.org/10.1121/1.4786729.

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Austin, Thomas D., James C. Richardson e Jody C. Wright. "Worship Planning at First Baptist Church, Savannah, Georgia". Review & Expositor 85, n. 1 (febbraio 1988): 63–70. http://dx.doi.org/10.1177/003463738808500107.

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Neely, Alan. "World Hunger, First Baptist Church and the Sandinistas". Transformation: An International Journal of Holistic Mission Studies 3, n. 1 (gennaio 1986): 18–22. http://dx.doi.org/10.1177/026537888600300109.

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Dorgan, Howard. ""Ol Time Way" Exhortation: Preaching in the Old Regular Baptist Church". Journal of Communication and Religion 10, n. 2 (1987): 24–30. http://dx.doi.org/10.5840/jcr198710210.

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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, n. 3 (12 maggio 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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Ploscariu, Iemima. "Faith Church: Roma Baptists Challenging Religious Barriers in Interwar Romania". Social Inclusion 8, n. 2 (4 giugno 2020): 316–26. http://dx.doi.org/10.17645/si.v8i2.2759.

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In interwar Romania, the numbers of Baptists grew exponentially among the ethnic majority population in the border regions of Transylvania, Banat, and Bessarabia. In the competition over souls and for cultural space in the newly formed Greater Romania, the Roma became an important minority to win over. In 1930, Petar Mincov visited Chișinău and spurred outreach to the Roma among Romanian Baptists as he had in Bulgaria. It was here and in the cities of Arad and Alba-Iulia that some of the first Romanian Roma converted to the Baptist denomination. The first Roma Baptist (and first Roma neo-Protestant) Church, called Biserica Credinţa (Faith Church), was founded in Arad city around 1931. Confessional newspapers in English, Romanian, and Russian from the interwar period reveal the initiative taken by members of the local Roma community to convert and to start their own church. The article analyses the role of Romanian Baptist leadership in supporting Roma churches and the development of these new faith communities in the borderland regions. Unlike outsider attempts to foster a Roma Baptist community in Bucharest, the Faith Church survived World War II and communist governments, and provides insight into the workings and agency of a marginalized double minority. The article also looks at the current situation of Roma evangelicals in Arad city and how the change in religious affiliation has helped or hindered attempts at inclusion and policy change.

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Pigott, Kelly. "West of Eden with B. H. Carroll, George W. Truett, and J. Frank Norris: The lifelong feud between the First Baptist pastors of Dallas and Fort Worth". Review & Expositor 116, n. 2 (maggio 2019): 175–82. http://dx.doi.org/10.1177/0034637319856588.

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For the first half of the twentieth century, two Baptist pastors “squared off” with one another from the First Baptist Church pulpits of two rival Texas towns. In Dallas, George W. Truett led what would arguably become the flagship church of Southern Baptists. Across the Trinity River in Fort Worth, J. Frank Norris, also known as the “Texas Tornado,” packed auditoriums preaching sensational sermons. Mentoring both men was B. H. Carroll, founder of Southwestern Baptist Theological Seminary. And like James Dean and Richard Davalos in the movie adaptation of John Steinbeck’s novel, East of Eden, the two men feuded with one another, in part over the right to be Carroll’s heir. This article summarizes the rivalry as it played out in the lifelong conflict between J. Frank Norris and George W. Truett, and demonstrates how both the unifying statesman and the sectarian fundamentalist sides of B. H. Carroll are apparent in the struggle.

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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, n. 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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Ndille, Roland. "Joshua Dibundu, Lotin Same, and the Native Baptist Church: Resistance and Nationalism in Cameroon’s History of Religion". Modern Africa: Politics, History and Society 8, n. 2 (15 dicembre 2020): 125. http://dx.doi.org/10.26806/modafr.v8i2.309.

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This article sets out to present Joshua Dibundu and Lotin Same, two clergymen and contemporaries of John Chilembwe of Nyasaland and Simon Kibangu of the Congo, who stood out against European missionary pressure and colonial administrative oppression in an effort to establish and sustain the first African Independent Church (AIC) in Cameroon: the Native Baptist Church (NBC). I argue in this article that unlike the Cameroon kings and chiefs who resisted European occupation of the territory, and nationalists who fought for independence, the leaders of the Native Baptist Church represent another type of early nationalist and change-oriented agents who deserve their place in the historiography of the country. I have privileged the use of archival documents, structured interviews and some critical empirical literature to establish this account.

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Prostak, Rafał. "Credobaptism and religious policy. Separation of church and state, freedom of religion, and religious tolerance in the writings of the early Baptists". Chrześcijaństwo-Świat-Polityka, n. 24 (11 maggio 2020): 214–28. http://dx.doi.org/10.21697/csp.2020.24.1.28.

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The aim of the article is to reconstruct the relationships between the Baptist understanding of baptism (credobaptism; believer’s baptism) and church and the religious policy promoted by the early Baptists. The following texts are explored: A Short Declaration of the Mystery of Iniquity (1612) by Thomas Helwys; Persecution for Religion Judged and Condemned (1615) by John Murton; and Religious Peace: Or, a Plea for Liberty of Conscience (1614) by Leonard Busher. Helwys and Murton were leaders of the congregation of Spitalfields, the first Baptist community in the Kingdom of England. Busher, lesser known, probably belonged to the congregation, and his said work is the first treaty to defend freedom of religion by a Baptist.

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Ericksen, M. F., e A. I. Stix. "Histologic examination of age of the first African Baptist Church adults". American Journal of Physical Anthropology 85, n. 3 (luglio 1991): 247–52. http://dx.doi.org/10.1002/ajpa.1330850302.

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Patterson, Sarah. "Understanding Christianity Through Presentation and Practice". OKH Journal: Anthropological Ethnography and Analysis Through the Eyes of Christian Faith 7, n. 2 (31 luglio 2023): 28–38. http://dx.doi.org/10.18251/okh.v7i2.185.

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Having grown up in the Midwest, I have seen the localized practice of Christianity as a way of life for many members of small communities. Christian protocols cultivate a mindset of fellowship outside the sanctuary. Praying for members of the community that do and do not regularly attend services instilled in me a curiosity about community dynamics through religious practices. This research-based study describes the congregation of a small country church known as The Harmony Church through regular attendance at Sunday services, weekly music practices, Bible study, and prayer meetings as well as monthly business meetings. Using ethnographic methods of participant observation and interviews, I discuss how the congregation understands and values their General Baptist Christian practice locally, as well as perceive its presentation globally.

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Walsh, Tony, Jeff Bach e Sam Funkhouser. "Old German Baptist Brethren: Plain but Different, Part 2". Journal of Plain Anabaptist Communities 4, n. 1 (7 dicembre 2023): 82–110. http://dx.doi.org/10.18061/jpac.v4i1.9709.

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This article utilizes a narrative methodological research paradigm to explore perceived distinctions between the Old German Baptist Brethren (the main Old Order expression of the Schwarzenau Brethren) and other Plain groups. In this section (part 2 of the article) the authors explore four areas of specific distinction: (1) an array of “flat” and unusually participative church structures; (2) a particular understanding and exercise of hospitality; (3) a strong emphasis on the inner life and reflective practice; (4) a strong emphasis on particular understandings of unity and submission as essential ingredients in church life. All these, together with the three areas discussed in the first part of the article, combine to create a distinctive culture and an unusual expression of Plain spirituality and life practice.

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Haines, David. "Christian Citizens in a Democratic State: Is a True Separation of Church and State Really Possible?" Religions 15, n. 3 (21 febbraio 2024): 262. http://dx.doi.org/10.3390/rel15030262.

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In many North American Protestant circles, especially those with Baptist or Free Church roots, the notion of the total separation of church and state is presented as the ideal to be attained in all church and state relations. We are told that the state should have no legislative power to ordain anything in relation to church doctrine or practice, and that the church should be entirely excluded from all political, secular, or state actions. In this paper, we are going to suggest that such an approach to church–state relations (even though some might think that it flows from or is necessary for democracy) is, in fact, impossible in a true democracy. We will first consider the nature of the church and the state, and present three principles that Maritain suggests are first principles in this debate. We will then look at the classical notion of the “Citizen”. We will conclude by arguing that based upon the nature of a citizen, of the church, and of the state, a strict separation of church and state is, in fact, impossible.

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Brewer, Brian C. "“To Defer and Not to Hasten”: The Anabaptist and Baptist Appropriations of Tertullian's Baptismal Theology". Harvard Theological Review 106, n. 3 (luglio 2013): 287–308. http://dx.doi.org/10.1017/s0017816013000126.

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Regardless of the historiographical arguments made over the course of the last century regarding the relationship between Baptists and Anabaptists in the seventeenth century, every historian of Christianity must concede at least a typological connection between the two movements. Seventeenth-century Baptists shared numerous theological convictions with their sixteenth-century forerunners, including the novel ideas of the separation of church and state, the freedom of the individual conscience, and a voluntary ecclesiology which restricted the practice of baptism and church membership to professing adult Christians. Historians have likewise noted that the two movements differed from their magisterial Protestant counterparts in that each viewed its movement as a restoration of the church to first-century practices rather than as a mere reformation of the church to some previous era of perceived relative purity which remained under the auspices of government.

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Golovaschenko, S., e Petro Kosuha. "Materials for the history of the gospel-Baptist movement in Ukraine". Ukrainian Religious Studies, n. 3 (5 novembre 1996): 4–15. http://dx.doi.org/10.32420/1996.3.53.

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The report is based on the first results of the study "The History of the Evangelical Christians-Baptists in Ukraine", carried out in 1994-1996 by the joint efforts of the Department of Religious Studies at the Institute of Philosophy of the National Academy of Sciences of Ukraine and the Odessa Theological Seminary of Evangelical Christian Baptists. A large-scale description and research of archival sources on the history of evangelical movements in our country gave the first experience of fruitful cooperation between secular and church researchers.

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Knorn, S.J., Bernhard. "Johann Baptist Franzelin (1816–86): A Jesuit Cardinal Shaping the Official Teaching of the Church at the Time of the First Vatican Council". Journal of Jesuit Studies 7, n. 4 (3 luglio 2020): 592–615. http://dx.doi.org/10.1163/22141332-00704005.

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Johann Baptist Franzelin (1816–86), a Jesuit from South Tyrol, was an important systematic theologian at the Collegio Romano. Against emerging neo-Scholasticism, he supported the growing awareness of the need for historical context and to see theological doctrines in their development over time. He was an influential theologian at the First Vatican Council. Created cardinal by Pope Pius ix in 1876, he engaged in the work of the Roman Curia, for example against the German Kulturkampf and for the Third Plenary Council of the Catholic Church in the usa (Baltimore, 1884). This article provides an overview of Franzelin’s biography and analyzes his contributions to theology and church politics.

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Harmon, Steven R. "A word about . . . Claude Broach, pastoral ecumenical activist". Review & Expositor 118, n. 1 (febbraio 2021): 11–17. http://dx.doi.org/10.1177/00346373211002178.

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This article explores the life and ministerial career of Claude U. Broach (1913–1997), who served as the pastor of St. John’s Baptist Church in Charlotte, North Carolina, from 1944 through 1974 and in retirement served as the first full-time director of the Wake Forest University-Belmont Abbey College Ecumenical Institute. After detailing various aspects of Broach’s ministry as a pastoral ecumenical activist, the article identifies six features of Broach’s ecumenical activism that others can emulate today: (1) an emphasis on developing ecumenical relationships with the tradition with the greatest degree of difference from the Baptist tradition, the Catholic Church; (2) dialogue with Judaism as an aspect of ecumenical relations rather than inter-religious relations; (3) the development of personal relationships with Christians from other traditions; (4) the quest for Christian unity as the obligation of every believer; (5) receptive ecumenism, rather than the merger of denominations, as the path to the ecumenical future; and (6) the skillful use of media connections to serve as a public ecumenical theologian.

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Stanley, Brian. "‘The Miser of Headingley’: Robert Arthington and the Baptist Missionary Society, 1877–1900". Studies in Church History 24 (1987): 371–82. http://dx.doi.org/10.1017/s0424208400008457.

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A gravestone in a Teignmouth cemetery displays the following inscription: Robert ArthingtonBorn at Leeds May 20th, 1823Died at Teignmouth Oct. 9th, 1900His life and his wealth were devoted to the spread of the Gospel among the Heathen.That unassuming epitaph bears testimony to one of the most remarkable figures in the story of Victorian missionary expansion. The missionary movement from both Britain and North America depended for its regular income on the enthusiasm of the small-scale contributor, but the munificence of the wealthy was essential to the financing of special projects or the opening up of new fields. The role of, for example, the jam manufacturer William Hartley as treasurer of the Primitive Methodist Missionary Society, or of the chemical manufacturers James and John Campbell White in providing much of the finance for the Free Church of Scotland’s Livingstonia Mission, is relatively well known.

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Caldwell, Wayne. "Book Review: The Power of Freedom: First Baptist Church, Asheville, North Carolina, 1829-1997". Review & Expositor 95, n. 4 (dicembre 1998): 603. http://dx.doi.org/10.1177/003463739809500424.

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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, n. 15 (18 luglio 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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Thomas, Gerald L. "Achieving Racial Reconciliation in the Twenty-First Century: The Real Test for the Christian Church". Review & Expositor 108, n. 4 (dicembre 2011): 559–73. http://dx.doi.org/10.1177/003463731110800410.

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The issue of racial reconciliation has been a major concern for me since the days of my youth in Youngstown, Ohio. I was blessed to see the growth and development of African American people during the civil rights era. There were, however, racial tensions of a major magnitude during my days in junior high and high school. It was the first time we (students from Thorn Hill) had ever experienced racism because our elementary school was 99.8 percent black. I had to live in a whole new world when six primary grade schools were condensed into one junior high school. In high school, it became increasingly evident to me that there was a white world and a black world. Attending Howard University definitely heightened my anger and resentment towards white people. Howard was the Mecca of black power and intellectual thinking. By God's grace, after eight years in corporate America, I accepted my call to preach the Gospel of Jesus Christ and realized that hatred had no place in the heart and mind of a servant of the Son of God. The seminary experience at The Southern Baptist Theological Seminary was equally frustrating at times even though I had the blessings of the seminary's leadership, thus becoming the first Martin Luther King, Jr. Fellow. Through twenty-five years of pastoring and thirty years of spreading the Gospel, I have gained additional insights into how we must eradicate racism in our society. Through my position in the Progressive National Baptist Convention as National Chairperson for “Social Action on Public Policy,” I realize how difficult is the task at hand. Research and writings on “Racial Reconciliation” are my own convictions and struggles to support the Church of God in becoming all that Jesus Christ had intended for it to be.

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Talbot, Brian R. "Fellowship in the Gospel: Scottish Baptists and their relationships with other Christian churches 1900-1945". Evangelical Quarterly 78, n. 4 (30 aprile 2006): 341–60. http://dx.doi.org/10.1163/27725472-07804003.

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This article provides an overview of the relationships between churches in the Baptist Union of Scotland and other Christian denominations, not only at home but also in an international context in the first half of the twentieth century. Consideration is also given to the impact of three para-church agencies on this Scottish denomination during this period of time. The article reveals a growing input to and confidence in the growth of ecumenical relations up to the 1940s, however, more critical questions were then raised concerning the direction of the inter-church movement, which would provide the stage for a more hesitant appraisal of ecumenism in the second half of the twentieth century.

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Lewis, Andrew R. "Abortion Politics and the Decline of the Separation of Church and State: The Southern Baptist Case". Politics and Religion 7, n. 3 (18 luglio 2014): 521–49. http://dx.doi.org/10.1017/s1755048314000492.

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AbstractBetween the late 1970s and early 1990s, the Southern Baptist Convention (SBC) altered its First Amendment advocacy, shifting from being an ardent supporter of the strict separation of church and state to being a champion of the government accommodation of religion. At the same time, the denomination also became unswervingly pro-life. In this article, I use the SBC case to identify a previously under-analyzed link between abortion politics and church-state politics. I suggest that pro-life politics played an important role in the SBC's shift away from the separation of church and state. I focus on three areas where abortion politics aided this shift: (1) opposing separationists’ assertions that anti-abortion policies violated the Establishment Clause; (2) becoming allies rather than foes with Catholics; and (3) promoting a greater emphasis on the free exercise of religion. I conclude by discussing the implications for the relationship between religion, law, and politics.

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Branch, Taylor. "First Trombone: Martin Luther King, Jr., Holt Street Baptist Church, Montgomery, Alabama, December 5, 1955". Brookings Review 17, n. 2 (1999): 21. http://dx.doi.org/10.2307/20080843.

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McMahone, Marty. "Broadening the Picture of Nineteenth-Century Baptists: How Battles with Catholicism Moved Baptists Toward Separationism". Journal of Law and Religion 25, n. 2 (2009): 453–86. http://dx.doi.org/10.1017/s0748081400001211.

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Discussions about the historical meaning of religious liberty in the United States often generate more heat than light. This has been true in the broad discussion of the meaning of the First Amendment in American life. The debate between “separationists” and “accommodationists” is often contentious and seldom satisfying. Both sides tend to believe that a few choice quotes that seem to disprove the other side's position prove their own. Each side is tempted to miss the more nuanced story that is reflected in the American experience. In recent years, this division has been reflected among those who call themselves Baptists. One group, best represented by the work of the Baptist Joint Committee for Religious Liberty, tends to argue that the Baptist heritage is clearly steeped in the separation of church and state. The other group, probably best represented by the Ethics and Religious Liberty Commission of the Southern Baptist Convention, tends to reject the term separation and sees value in promoting an American society that “affirms and practices Judeo-Christian values rooted in biblical authority.” This group tends to reject the separationist perspective as a way of defending religious liberty. They argue that Baptists have defended religious liberty without moving to the hostility toward religion that they see in separationism. Much like the broad story of America, the Baptist story is considerably more complicated than either side makes it appear.

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O’Brien, Michael. "A “Tearing Down” and the Aspiration to Something Greater: A Freedom Colony Church Falls in Vox Populi, Texas”". Athens Journal of Architecture 10, n. 2 (1 aprile 2024): 205–22. http://dx.doi.org/10.30958/aja.10-2-4.

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What caused the failure of the last vital cultural, educational, and spiritual institution in Vox Populi Texas, a freedom colony in Colorado County, Texas? Why were established balloon framing construction methods consistently compromised during the construction phases? Was this an example of faith over function? The wall failure which ultimately led to the abandonment of the South Point Baptist Church was investigated as part of a study of construction phasing and related compromises to the structural capacity of the structure in the context of balloon framing practices of the time from 1850 to 1920. This investigation was made possible by third-party theft/harvesting of interior sheathing and flooring which has exposed the improvisational wall and floor framing. Archival research on Vox Populi and the South Point Baptist Church was conducted at the Nesbitt Memorial Library, Columbus Texas. Digital models of the church construction phases were developed, and framing detail models constructed of key structural conditions to understand their modification and their possible role in the failure of the South wall which ultimately lead to the church’s abandonment and subsequent fall to ruin between 2011 and 2020. The use of an improvisational method of balloon framing was likely provoked by resource shortages at the time of the initial construction, likely 1900, and was compromised by later construction phases where the first phase (of 4 phases) meeting hall construction had its lateral resistance compromised to a point where the structure was no longer capable of transferring wind load from the roof and wall to the foundations. The resulting displacement of the South wall and subsequent openings in the roof and floor resulted in a deterioration of the roof, wall, and floor at the juncture of the phase 1 meeting hall and phase 3 rostrum additions. The required structural repair exceeded the capability of the congregation resulting in the abandonment of the South Point Baptist church in 2012. Demolition/harvesting of interior surfaces, the bell, and cornerstones by parties unknown began in 2016, has since stopped and the building stands precariously, some 136 years after its post-emancipation organization.

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Danmole, H. O., e Toyin Falola. "The Documentation of Ilorin by Samuel Ojo Bada". History in Africa 20 (1993): 1–13. http://dx.doi.org/10.2307/3171960.

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The Rev. (Chief) Samuel Ojo, better known as Ojo Bada of Saki, who died in 1992 at the reputed age of 117, was a very versatile person indeed. A Babalawo (“diviner”) converted to a Baptist pastor and a carpenter who became a schoolteacher, he was also to graduate from a storyteller to the author of over fifty essays, pamphlets, and books. He became a Christian in 1902, received his elementary education from 1907 to 1913, and attended the Baptist Theological Seminary at Ogbomoso from 1924 to 1926. His life after 1926 revolved around the Church, as a founder of several churches and a pastor, and in education as a teacher. He took the chieftaincy title of Bada, following in his father's footsteps in 1937. His title, church, and school duties brought him more contacts with the government, first as a member of the Oyo Divisional Council from 1938 to 1958, later a member of the Oyo Provincial Council from 1959 to 1963, and finally a member of the House of Chiefs from 1961 to 1965. For his community service he received the MBE (Member of the British Empire) in 1963 and became a Justice of Peace in 1965. He devoted his spare time to writing.

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BINGHAM, MATTHEW C. "English Baptists and the Struggle for Theological Authority, 1642–1646". Journal of Ecclesiastical History 68, n. 3 (3 aprile 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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YARNELL, MALCOLM B. "Are Southern Baptists Evangelicals? A Second Decadal Reassessment". Ecclesiology 2, n. 2 (2006): 195–212. http://dx.doi.org/10.1163/174553206x00061.

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Abstract<title> ABSTRACT </title>In 1983, Southern Baptist theologians began to evaluate the relationship between Southern Baptists and American evangelicals. In 1993, the relationship between the two and the concomitant problems of identity formation were again given serious consideration. This article reviews the earlier conversations and reassesses the relationship in the second decade after the question was first raised and in light of the fact that many Southern Baptists have begun to define themselves as evangelicals. Serious reservations about a close identification are raised in light of a number of doctrinal controversies. Of especial concern are the Christian doctrine of the Trinity and the Baptist doctrine of the Church. It is suggested that Southern Baptists continue their dialogue with but maintain a healthy distance from evangelicalism. Concurrently, an expansion in dialogue with other Christian communities, including fundamentalists, Roman Catholics, Eastern Orthodox, mainline Protestants, Anabaptists, as well as other Baptists, is advocated.

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Frolova, Elena Vladimirovna. "September 11 — All-Russian Day of Sobriety". Spravočnik vrača obŝej praktiki (Journal of Family Medicine), n. 8 (22 agosto 2023): 62–64. http://dx.doi.org/10.33920/med-10-2308-08.

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In 1913 in Russia, at the insistence of the ministers of the Russian Orthodox Church, it was decided to celebrate the All-Russian Day of Sobriety for the first time, and this was done in St. Petersburg with the participation of a group of public people. This date coincided with the day of strict fasting, when the Orthodox world celebrates a great church holiday — the Beheading of St. John the Baptist: according to the new calendar, this day falls on September 11th. Legend has it that being in a drunken stupor, Herod Antipas cut off the head of the holy Prophet during a feast. In all the Orthodox churches of the country, a procession is held on this date, and prayers are read to John the Baptist with a request to free all those who suffer from the disease of insobriety and send them healing. On this day, it is customary to pray to the Icon of the Inexhaustible Chalice, which, as legend has it, is able to save from alcoholism, and priests call on relatives to come and light a candle for the healing of all the unfortunate heavy drinkers. On September 11, not a single tavern traditionally worked, wine shops were closed, and the most severe punishment was envisioned for the sale of alcoholic beverages.

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Bokedal, Tomas. "The Rule of Faith: Tracing Its Origins". Journal of Theological Interpretation 7, n. 2 (2013): 233–55. http://dx.doi.org/10.2307/26421568.

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Abstract The expression Rule of Faith was used from early on to designate the basic theology of the church—the sum content of "apostolic" teaching—as set down in Scripture, (pre)baptismal confession, and apostolic teaching patterns. Based on early Christological formularies and two- or three-limbed Christian confessions to the One God (cf. 1 Cor 8:6; Matt 28:19; 1 Clem. 46:6; Irenaeus, Epid. 6), this language emerged as a first- and second-century response to questions raised both within and outside of the Christian communities. With particular focus on Irenaeus (especially Haer. I, 10.1), but also on Tertullian and Clement of Alexandria, this article seeks to reflect on the origins of the Rule of Faith (regula fidei). The existence of the Rule is traced back to the apostolic period through close association with baptism and prebaptismal teaching patterns (use of traditional Christ-creed material, the Pauline Heis-Theos profession, and dyadic or triadic structuring of the faith). Particular attention is given to pre-Irenaean use of the term canon, Irenaeus's combination of onemembered, two-membered, and three-membered confessions, and to the close relationship between the Rule of Faith and Scripture in Irenaeus, Tertullian, and Clement. Together, these features of the regula fidei constitute a textual matrix within which proto-orthodox Christian hermeneutics by and large operated. Some structural similarities between the scribal nomina sacra practice and the Rule-of-Faith-pattern are noticed.

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36

Bokedal, Tomas. "The Rule of Faith: Tracing Its Origins". Journal of Theological Interpretation 7, n. 2 (2013): 233–55. http://dx.doi.org/10.2307/jtheointe.7.2.0233.

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Abstract (sommario):

Abstract The expression Rule of Faith was used from early on to designate the basic theology of the church—the sum content of "apostolic" teaching—as set down in Scripture, (pre)baptismal confession, and apostolic teaching patterns. Based on early Christological formularies and two- or three-limbed Christian confessions to the One God (cf. 1 Cor 8:6; Matt 28:19; 1 Clem. 46:6; Irenaeus, Epid. 6), this language emerged as a first- and second-century response to questions raised both within and outside of the Christian communities. With particular focus on Irenaeus (especially Haer. I, 10.1), but also on Tertullian and Clement of Alexandria, this article seeks to reflect on the origins of the Rule of Faith (regula fidei). The existence of the Rule is traced back to the apostolic period through close association with baptism and prebaptismal teaching patterns (use of traditional Christ-creed material, the Pauline Heis-Theos profession, and dyadic or triadic structuring of the faith). Particular attention is given to pre-Irenaean use of the term canon, Irenaeus's combination of onemembered, two-membered, and three-membered confessions, and to the close relationship between the Rule of Faith and Scripture in Irenaeus, Tertullian, and Clement. Together, these features of the regula fidei constitute a textual matrix within which proto-orthodox Christian hermeneutics by and large operated. Some structural similarities between the scribal nomina sacra practice and the Rule-of-Faith-pattern are noticed.

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37

Popovic, Danica. "The Siena relic of St John the Baptist’s right arm". Zograf, n. 41 (2017): 77–94. http://dx.doi.org/10.2298/zog1741077p.

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The paper takes a systematic approach to the hitherto unpublished relic of St John the Baptist?s right arm which is kept in a cache in Siena cathedral. It includes the available historical information about the relic?s journey from Serbia until its arrival in Siena (1464) and the circumstances in which it came into the possession of pope Pius II. It provides a detailed description both of the relic and of the reliquary, an exquisite piece of medieval goldsmithing and filigree work with few direct analogies. Particular attention is devoted to the inscription on the reliquary lid: ?Right arm of John the Forerunner, cover me, Sava the Serbian archbishop.? Based on the inscription, the reliquary is identified as one of the founding objects of the treasury of the monastery of Zica (the Serbian cathedral and coronation church) which was gradually built up in the first decades of the thirteenth century through the effort of Sava of Serbia. Discussed in the context of this topic are also the ?veil? and the ?cushion?, the luxurious textiles in which the Baptist?s arm was brought to Siena.

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Nordbye, Erik. "Baptists in Early North America, Vol. VII: First Baptist Church, Philadelphia, Pennsylvania ed. by Deborah Bingham Van Broekhoven". Journal of the Early Republic 42, n. 3 (settembre 2022): 487–89. http://dx.doi.org/10.1353/jer.2022.0059.

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39

Angel, J. Lawrence, Jennifer Olsen Kelley, Michael Parrington e Stephanie Pinter. "Life stresses of the free Black community as represented by the First African Baptist Church, Philadelphia, 1823–1841". American Journal of Physical Anthropology 74, n. 2 (ottobre 1987): 213–29. http://dx.doi.org/10.1002/ajpa.1330740209.

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40

McCarthy, Christine. "Edmund Anscombe (1874-1948): early competition work". Architectural History Aotearoa 1 (5 dicembre 2004): 44–56. http://dx.doi.org/10.26686/aha.v1i0.7894.

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Edmund Anscombe is reputed to have begun his architectural career in Dunedin with the success of the University of Otago School of Mines competition, after spending five years in America (1902-1906) studying architecture. His early career is characterised by consistent success in architectural competitions over a short period of time. He won competitions for the University of Otago School of Mines (1908), the Young Men's Christian Association Building (1909), the Hanover Street Baptist Church (1910), and the Dunedin Girls' High School (1909) - where he won first and second place. This competition work chronologically culminates in an unsuccessful entry in the 1911 competition for a new New Zealand Parliament, which was won by John Campbell and Claude Paton.

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Hura, Vitalii. "MODERN UKRAINIAN PENTECOSTAL THEOLOGY: FROM HISTORY OF DEVELOPMENT TO CONTENT OF RESEARCHES". Skhid 1, n. 1 (5 marzo 2021): 61–66. http://dx.doi.org/10.21847/1728-9343.2021.1(1).225329.

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The article reflects the main historical stages of the formation of Ukrainian Pentecostal theology over the past thirty years: from the “birth” of the first church schools to the defense dissertations of doctoral level. Author has presented connection between post-soviet Pentecostal dogmatic system with evangelical traditional of dispensationalism and literal hermeneutic method in study of the Bible. Obviously, that Pentecostal Churches were strongly influenced through the Baptist Bible Courses in Moscow, because many Pentecostal leaders completed them. The author demonstrated the role of Bible Seminaries founded in independent Ukraine by western missioners of leading church`s unions, like the Assembly of God and the Church of God. The article identifies two models of the Pentecostal education (“church” and “academic” approaches) that address to the different needs of church society. “Church” type of theological education tries to teach important topics connected with applied questions of church ministry. However, this approach has a weak side hidden in methodology of research. As a result, not all research papers completed by graduates of the church-oriented school are interesting for Ukrainian scientific society. For control of quality in Ukrainian theological schools, EAAA was founded. Another direction of the development of the Ukrainian pentecostal theological model thinking is the “academic model” of theological education, that today develops in cooperation with state institutions. Through the analysis of the topics of defended dissertations, the author identifies key trends in the development of the Ukrainian Pentecostal movement. Among key topics, there is introspective research of the own roots, reasons of spreading alternative church movement in USSR, and its place on the World religious map. Like prognostic conclusion of all the text, the author identified several topics that may be interesting for Western academic partners, like “theology of Maidan”, “Church peaceful strategies for East of Ukraine” and “Ecological theology in light of Chernobyl’s tragedy”.

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42

Скоробогачева, Екатерина Александровна. "Wall Paintings of the Nativity of John the Baptist Church in Presnya: Genesis, Iconography, Attribution". Вестник церковного искусства и археологии, n. 3(4) (15 agosto 2020): 100–116. http://dx.doi.org/10.31802/bcaa.2020.4.3.007.

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В статье рассматривается живопись московского храма Рождества Иоанна Предтечи на Пресне. Цель статьи - дать характеристику стенописи храма и ряда образцов его станковой живописи, обозначить корреляцию художественных традиций, на основе искусствоведческого анализа выявить композиции, созданные В. М. Васнецовым или под его руководством. Автор заключает, что храм Рождества Иоанна Предтечи следует детерминировать как самобытный памятник православного искусства, требующий исследования. Актуальность данной темы исследования детерминирована противоречивостью процессов, происходящих в искусстве наших дней. С одной стороны, на смену следования традициям профессионального мастерства приходит их намеренное отрицание, выражающееся в формах «современного искусства» - инсталляции, перфомансы, - вследствие чего классические произведения становятся андеграундом и происходит намеренное уничтожение истинных художественных ценностей. С другой стороны, всё более нарастает необходимость возрождения профессионального высокодуховного искусства, не отделимого от традиций православного творчества. The article deals with the painting of the Moscow Church of the Nativity of John the Baptist in Presnya. The purpose of the article is to characterize the wall painting of the temple and a number of examples of its easel painting to indicate the correlation of artistic traditions and to identify compositions created by V. M. Vasnetsov or under his guidance based on art history analysis. The author concludes that the Nativity of John the Baptist Church should be determined as an original monument of an Orthodox art that requires research. The relevance of the topic is determined by the inconsistency of processes taking place in contemporary art. First, the following of professional artistic traditions is replaced by expressive modern forms of "contemporary art" - installations, performances - and, as a result, we witness how classical masterpieces lose their value and true artistic works experience deliberate destruction. On the other hand, there is a need for the revival of spiritual art, inseparable from the traditions of Orthodox creativity, which is getting stronger.

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Wołoszczenko, Stanisław. "Ewangelia BJ 941 w kolekcji rękopisów Biblioteki Jagiellońskiej: społeczna historia kodeksu". Z Badań nad Książką i Księgozbiorami Historycznymi 16, n. 2 (29 luglio 2022): 193–213. http://dx.doi.org/10.33077/uw.25448730.zbkh.2022.712.

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This article is dedicated to the study of the history of the Cyrillic Four Gospels BJ 941 from the manuscript section of the Department of Special Collections of the Jagiellonian Library in Krakow. The study defines that the Gospels were rewritten on a paper variety, the identification of its watermarks implies that the book was created in the last third of the 16th century. The analysis of the manuscript margins indicates that the manuscript was rewritten and purchased in Stryi, in the former Przemyśl region. The study of four gift records of the 16th and 17th centuries draws an understanding of how the manuscript has functioned and migrated at the appointed time. First, after the purchase, the codex was donated to the church of Paraskeva Piatnytsa in the Pietniczany village in the Lviv region. In 1641 the codex was gifted over to the Church of the Beheading of John the Baptist in Rozhysche, Sataniv povit. Between 1649 and 1678 the Gospels were presented to the Church of the Intercession of the Virgin in Vinnytsia. In 1678 the book appeared in the Church of the Intercession in the village of Nekhaiky in the Cherkasy region. In the 19th century, the Gospels belonged to the private library of Stanisław Krzyżanowski, who in 1870 donated the manuscript to the Jagiellonian Library.

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Buzykina, Yulia. "Aesthetic judgments of Vasily Grigorovich-Barsky on the example of descriptions of architecture". St. Tikhons' University Review. Series V. Christian Art 46 (30 giugno 2022): 59–73. http://dx.doi.org/10.15382/sturv202246.59-73.

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Describing his wanderings in famous travelogue, Vassiliy Grigorovich-Barskiy was paying special attention to architecture. As time went on, the descriptions became more specific, which makes it possible to articulate his aesthetic views. In the beginning of his wanderings, he just says that Italian architecture of palaces and churches is beautiful. Then, in Venice, he describes with piety the cathedral of St Marco, which was, to his mind, initially an Orthodox church. Thus, the confessional belonging, although in the past, could be a reason for Barskiy to pay it more attention. The similar situation repeats with the Umayyads’ mosque in Damascus – for Barskiy it is the church of John the Baptist, turned into mosque, that’s why he is risking his life to get inside and to describe it.The traveler appreciates the regularity of architecture and clarity of its forms, which is demonstrated in his judgement about St Mamas monastery in Morphou on Cyprus he founds the most beautiful one in the island. At the same time, he is fascinated with very fine Gothic architecture of ruined Abbey of Bella Pais (also on Cyprus). Barskiy makes no difference between styles of architecture. Barskiy says that some of the buildings including Orthodox churches are ugly. There are buildings which are not regular, not decorated, destroyed and being destroyes ones. Consequently, his judgements tend to be free from religious and confessional belonging and the author aims for being objective.

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Jakubek-Raczkowska, Monika, e Juliusz Raczkowski. "The So-called Copernicus’ Chapel: a Jubilee Creation in the Gothic St John’s Cathedral in Toruń". Ikonotheka, n. 31 (20 settembre 2022): 83–111. http://dx.doi.org/10.31338/2657-6015ik.31.4.

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The article is devoted to the history of transformation and re-arrangement of the first from the West chapel on the South side of the Gothic parish church of the Old Town in Toruń, at present the Toruń Cathedral of St John the Baptist and St John the Evangelist. The former merchants’ chapel dedicated to St Nicholas over its history had changed its furnishing and patrocinium twice (St Michael the Archangel/ The Guardian Angels), which had been dictated by religious needs. In the 19th century it had also assumed the function of baptismal chapel and in 1973 – the Copernicus Jubilee Year – gained an entirely new arrangement to suit the memoria of the astronomer, who was born in this town. From than on it is universally referred to “The Copernicus Chapel”. The Authors analyse the historic grounds for that commemoration (the Copernicus memorabilia collected in that interior), the principles of its new arrangement with the use of Medieval elements of the church furnishing, the elements of historic and emotional narrative as well as the contemporary implications of that creation.

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46

Haight, W. L. ""Gathering the Spirit" at First Baptist Church: Spirituality as a Protective Factor in the Lives of African American Children". Social Work 43, n. 3 (1 maggio 1998): 213–21. http://dx.doi.org/10.1093/sw/43.3.213.

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Wittmers, L. E., A. C. Aufderheide, J. G. Pounds, K. W. Jones e J. L. Angel. "Problems in determination of skeletal lead burden in archaeological samples: An example from the First African Baptist Church population". American Journal of Physical Anthropology 136, n. 4 (agosto 2008): 379–86. http://dx.doi.org/10.1002/ajpa.20819.

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Pearce, C. C. A. "The Roles of the Vicar-General and Surrogate in the Granting of Marriage Licences". Ecclesiastical Law Journal 2, n. 6 (gennaio 1990): 28–37. http://dx.doi.org/10.1017/s0956618x00000818.

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As a general principle, regular marriage in the Church of England is solemnized after the publication of banns. This requirement entered the medival canon law first as a matter of local custom, but was made universal in 1215 by a decree of the Fourth Lateran Council. Lord Hardwicke's Act did not impose the requirement of banns for the first time; it simply ensured that the option of an irregular marriage without banns, previously recognised by Church and State thoughfrowned upon, would no longer be valid in law.

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Jávor, Anna. "Die "Taufe Christi" im Werk von Johann Lucas Kracker". Opuscula historiae artium, n. 1-2 (2022): 94–105. http://dx.doi.org/10.5817/oha2022-1-2-8.

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In recent years, the set of drawings by Johann Lucas Kracker (1719–1779) has been enlarged with 12 pieces. The sheets preserved in the museum of Debrecen include a sketch showing the baptism of Christ in the Jordan. It is the first variant of the high altar of the Premonstratensian abbey in Jasov. Two exquisite painted oil sketches for the enormous picture of the high altar signed in 1762 (Košice / Jasov, Bratislava, Slovak National Gallery) have long been known. The drawing is a far simpler composition with few figures, reminiscently of Daniel Gran's painting for the high altar of Vienna's church of the Brothers Hospitallers (1736). The painted sketches were extended with genre figures from the motivic set of Paul Troger (1698–1762) and with the large angel holding a drapery behind Jesus. Kracker painted another two reduced versions on the basis of the sketches: for a side altar in the remonstratensian church in Nová Říše and a small mural for the church of Rancířov (1763). To the picture of the high altar in Jasov a monumental fresco cycle belongs narrating the legend of John the Baptist; their epic character suggests the inspiration of the Gospels according to Matthew, Mark and Luke, while the drawn sketch was presumably inspired by St John's Gospel. The commission was given by abbot Andreas Sauberer (1700–1779).

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Harmon, Steven R. "First Words… “All of Church History as the History of Us All”: E. Glenn Hinson, Patristic Christianity, and Baptist Catholicity". Review & Expositor 101, n. 4 (dicembre 2004): 571–75. http://dx.doi.org/10.1177/003463730410100401.

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