November 18, 2014 / by admin / American History / No Comments

The Baptist Story: From English Sect to Global Movement

The Baptist Story: From English Sect to Global Movement

Language: English

Pages: 368

ISBN: 1433673754

Format: PDF / Kindle (mobi) / ePub


The Baptist Story is a narrative history spanning over four centuries of a diverse group of people living among distinct cultures on separate continents while finding their identity in Christ and expressing their faith as Baptists. Baptist historians Anthony Chute, Nathan Finn, and Michael Haykin highlight the Baptist transition from a despised sect to a movement of global influence. Each chapter includes stories of people who made this history so fascinating. Although the emphasis is on the English-speaking world, The Baptist Story integrates stories of non-English-speaking Baptists, ethnic minorities, women, and minority theological traditions, all within the context of historic, orthodox Christianity.

This volume provides more than just the essential events and necessary names to convey the grand history. It also addresses questions that students of Baptist history frequently ask, includes prayers and hymns of those who experienced hope and heartbreak, and directs the reader’s attention to the mission of the church as a whole. Written with an irenic tone and illustrated with photographs in every chapter, The Baptist Story is ideally suited for graduate and undergraduate courses, as well as group study in the local church.

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non-Calvinists to discuss the disputed doctrines. In 2008, non-Calvinists hosted the John 3:16 Conference to critique Reformed theology. Both of these conferences resulted in books. Southern Baptist bloggers debated Calvinism on the Internet, and pastors published books on the topic. In 2012, a group of SBC non-Calvinists drafted a document titled “A Statement of the Traditional Baptist Understanding of God’s Plan of Salvation.” These “Traditionalists” distanced themselves from both Calvinism and

organizations that provided social services. Some Baptists balked at these programs because they considered them government sponsorship of religion. Others were concerned that organizations accepting government funds would be required to restrict their evangelistic outreach or institute hiring practices in conflict with their values. In the first decade of the twenty-first century, homosexuality became increasingly accepted in Western nations. This trend presented several challenges to religious

Semple, A History of the Rise and Progress of Baptists in Virginia (1810). Canadian Baptist work proceeded at a much slower pace. Baptist missionary Asahel Morse described Upper Canada in the first decade of the nineteenth century as “a dismal region of moral darkness and the shadow of death” where most families possessed “no books, not even a Bible.” Ontario, for example, had only fifteen churches and ten pastors in 1820, despite a quarter century of Baptist efforts in that area. By

common practice, a sign to Benedict that a new emphasis on social standing reduced the importance of ecclesiological ties. Associational gatherings and convention meetings were affected by the growth of Baptists institutions. Benedict noted that ministers who once devoted their energy to spreading the gospel began taking their stand on methodological issues, such that “there were men always ready to introduce resolutions in favor of their anti-isms of various kinds.” There was no “one size fits

congregation should have a plurality of these officers. The net result of these differences was a rupture of fellowship between the two congregations as well as a split in the Smyth congregation. John Robinson and about 100 members could not agree with the direction Smyth was moving, and they separated from Smyth and relocated to Leiden. From Leiden, Robinson’s congregation, who became known as the Pilgrims, eventually sailed to America on board the Mayflower and landed at Plymouth in

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