The Genesis Of American Baptists

The Making of the 1963 Baptist Faith and Message. A. J. Smith Eugene, OR: Wipf and Stock Publishers, 2008.

While Courts Redford was Secretary-Treasurer, the Board was able to announce that it was assisting churches in every state and working closely with every state association to make the work last. In 1959, the Board went through another major reorganization creating five divisions: missions, evangelism, church loans, chaplains commission, and promotion, with a sixth, administrative services, added in 1966. The following year, what would later become known as Southern Baptist Disaster Relief formed in Texas. The Home Mission Board continued the work of these divisions until near the close of the

Since its’ inception, the Southern Baptist Convention has stood in unity against the consumption of alcohol for recreational and social purposes. However, there has been a growing group of Southern Baptists that are challenging this historically held position. Richard Land and Duke Barrett write a defense of Southern Baptists historical position on abstinence from alcohol.

Throughout American history, the United States Mint has coined several denominations that would now be considered “odd” or “strange” by the general public: half cent, two cent, three cent, half dime, twenty cent, quarter eagle, three dollar, half eagle, eagle, and double eagle. At the time, however, many of these were seen in everyday circulation, a completely normal denomination. Each of them had a purpose behind its inception and a practical use after mintage. For example, the two cent piece was coined during and after the American Civil War to address the shortage of small denomination coinage. The three cent piece was minted to make purchasing postage more convenient, which was priced at three cents at the time. One of these denominations stands out from the rest: the twenty cent piece. It holds the honor of being the shortest lived circulation denomination in United States history. This, however, should not come as a surprise; the denomination was doomed from the beginning.

American Protestants had fought to hard, and with great struggles to go back to the way the religion of the past. From Jeremiah Moore Baptist preaching style, to the circuit riders and all their travels, trying to spread the new word, would mean they would have to go back to the Catholic ways.

The Second Great Awakening was a Protestant revival movement during the early 19th century in the United States. It enrolled millions of new members in existing evangelical denominations and led to the formation of new denominations. Many converts believed that the Awakening heralded a new millennial age. The Second Great Awakening stimulated the establishment of many reform movements by a sort of domino effect of inspiration as one movement started, it encouraged the initiation of another. A lot of these movements were composed and sought out during camp meetings on religious revival during the 1800’s to get a gathering of passionate on-goers to share and discuss their beliefs to restore their interest and devotion to their faith,

Nineteenth century America contained a baffling cluster of Protestant factions and categories, with distinctive teachings, practices, and hierarchical structures. However, by the 1830s these bodies had a profound zealous accentuation in like manner. Protestantism has constantly contained a critical outreaching strain, yet it was in the nineteenth century that a specific style of zeal turned into the overwhelming type of otherworldly expression. What most importantly else portrayed this zeal was its dynamism, the pervasive feeling of lobbyist vitality it discharged. As Charles Grandison Finney, the main outreaching of mid-nineteenth century America, put it: "religion is the work of man, it is something for man to do." This fervent activism included a critical doctrinal move far from the predominately Calvinist introduction that had portrayed a lot of eighteenth-century American Christianity.

In The Origins of Proslavery Christianity: White and Black Evangelicals in Colonial and Antebellum Virginia, historian Charles F. Irons traces how proslavery arguments shifted and changed over time. The time frame he considers spans 1680-1870, and while Irons considers the broad context of north and southern states he particularly uses Virginia evangelicals as a focal point. In this paper, I will briefly highlight how Irons details proslavery arguments as they changed over time, and particularly what prompted the changes. Irons thesis is that proslavery arguments developed and changed because white evangelicals were in community with black evangelicals, and these relationships with black evangelicals forced white evangelicals to articulate

In the religious project I choose to attend a church of a different domination. While I grew up Baptist and the Baptist culture are very familiar to me. the church I decide to attend was Holy Ghost Catholic Church. The reason I choose a Catholic church was because I have always been curious of their worship service. Right away, I noticed the pulpit and as in the Baptist culture this too seemed to be sacred. As only the priest and his helpers were allowed in it. The next thing that stood out to me was the church pews. That I thought all had foot rest. I soon realized that it was for their knees for praying. My experience was very eye opening as I went there not knowing what to expect. I didn’t find the music or choir selection as fun or energetic as in the Baptist

The issue of slavery was discussed in many ways. People talked about the morality of the institution (or lack thereof), the economics of slavery, and the political issues that came about because of it. No matter how it was discussed, the North and South could not agree. Northerners thought Southerners were corrupting the soul of America, and Southerners thought Northerners were hypocrites. No matter which way they looked at slavery, the North and South had two antithetical views that could not coexist in the same country.

Evangelicalism originated in 1738, with many theological sects of christianity assisting to its association. The religions that help assist Evangelicalism is English Methodism, the Moravian Church, and German Lutheran Pietism. Conspicuously, Methodists were at the seed of precipitating this new movement during the First Great Awakening. Today, Evangelicals are located over many Protestant sects, as well as in different churches not subsumed to a specific sect. Many major leaders and major figures of the Evangelical Protestant movement were George Whitefield, John Wesley, Jonathan Edwards, Billy Graham, Harold John Ockenga, John Stott and Martyn Lloyd-Jones. The movement acquired huge momentum during the 18th and 19th centuries with the Great

Since the Northern and Southern branches of each denomination had already separated from each other without horrific consequence, and since they had managed to remain peaceful in the years since, the South began to look at secession as actually being a feasible possibility. John C. Calhoun, a senator from South Carolina, called for a dual presidency for the United States, with an executive leader in both the North and the South. To complicate matters, however, in the years between 1845 and 1861, the division between the North and South began to grow thanks to the lack of interaction between them. With no social intercourse between the two groups, each side began to imagine the worst of the other. As David Potter says, they “reacted to a distorted mental image of the other: the North to an image of a Southern world of lascivious and sadistic slavedrivers; the South to an image of a Northern world of cunning Yankee traders and of rabid abolitionists plotting slave insurrections.” There no longer was a face to be put with the people they had once called their brethren.

First, after the reign of Bloody Mary, the members of the Anglican Church returned to England. Some of these people had a new idea called "Anabaptism", or the idea that you should baptize people when they are able to make the choice for themselves. This was viewed as heresy, so the Baptists fled to America. The Americans agreed with the English for once. The Baptists were pushed from the northeast to the mid-east, then from the mid-east to the southeast. They weren't accepted in the southeast, so they moved west.

In terms of slavery the North and South were divided in that both parties believed they were right and that their different stances on slavery were each backed by God. While the North believed God’s word deemed inhumane, the South believed that it was their God given right to own slaves.

The growth of religion in America is one that is a complex thought and it has created a large development for what our currently country stands. Many main concepts are used for this time as to what caused America to grow, however there were a few that were on the controlling factors. The creation of Church of England and the reaction of that were created was the stating factor in a long journey. That journey then allowed for some individual leaders to rise and motivate others around them to start asking the hard questions that cracked the hard shell of the status quo. Because of these leaders at the individual level spoke up, they allowed for larger groups to make their voices here as more cultures and areas became available to the people around