Baptist History

Even among historians specializing in Baptist history, the name James Hinton (1761-1823) is all but unknown. Hinton ministered in Oxford, the seat of Anglicanism where Dissenters were fiercely opposed in the late eighteenth and early nineteenth centuries. In fact, according to Baptist historian and contemporary, Joseph Ivimey (1773-1834), Hinton was "called to fill perhaps one of the most difficult stations in which a nonconformist minister, in England, could have been placed." 1 Yet, by the close of his ministry in Oxford, Hinton's gracious spirit-firm and resolute, yet filled with warmth and kindness-had won over his Oxford opponents." 2 The life and ministry of James Hinton is a sterling example to all ministers and Christians, but especially for those in the twenty-first century, who now more than ever seem to be "eating and devouring one another" over secondary and tertiary issues. Hinton is an example of how to hold firmly to one's convictions and at the same time exhibit a gracious, warm, and catholic spirit to all those who love the Lord Jesus Christ. The aim of the dissertation will be to introduce James Hinton's life and ministry in Oxford, dealing especially throughout how he interacted with the church state.

Een overdenking door associate pastor Bendangsashi Walling over gemeenschappelijke aanbidding vanuit individuele aanbidding in het licht van de coronapandemie. Bendangsashi. Bendangsashi is associate pastor van de Kohima Ao Baptist Church in Indië.

[A reflection on corporate worship from individual worship in light of the corona pandemic by associate pastor Bendangsashi Walling. Bendangsashi is an associate pastor of the Kohima Ao Baptist Church in India.]

It should be constantly borne in mind that not till the year 1641 were the Baptists in England free to speak and write their views. It was on August 1, 1641, that the Court of High Commission and the Court of Star Chamber went out of existence. Then, and not till then, could Baptists come from their hiding places and preach openly. Of course their doctrines and practices were new to a great many people. To find instances, therefore, after 1641, where Baptists were called "new" does not at all prove that they began to exist in 1641. Indeed the fact that they were then heard from so vigorously, and spread so rapidly, itself proves they were in existence, though in hiding, before. Just so soon as it was safe for them to show themselves they are seen here, there and everywhere, to the great annoyance of the state clergy, who call them "new, upstart sectaries," etc. The fact that in 1644 immersion had such a strong hold on the divines composing the Westminster Assembly that after a long and bitter debate they voted it down by only one majority is decisive proof that immersion did not begin in England in 1641.

True charity will prompt Baptists not to connive at the errors of Pedo-baptists, but to protest perpetually against those errors. And this is done most effectually by a decided advocacy of the truth and an emphatic condemnation of whatever militates against it. How can Baptists utter a consistent, sensible, effective protest against the many errors of Pedo-baptism if they recognize Pedo-baptist preachers as gospel ministers ? It cannot be done. But a refusal to recognize them in this capacity is an impressive condemnation of their errors. True charity prompts this course.

Meditations among the tombs The ideas for Hervey's first published work Meditations among the Tombs developed through conversations with his gentlemen Christian friends George Thomson and Paul Orchard and whilst having the freedom of their libraries. As these two fine men of God were Hervey's closest friends, Hervey dedicated his first volume with several shorter works to Thomson's daughter and a succeeding work to Orchard's son. The actual scene of the writing, however, was in a large graveyard in Cornwall where Hervey sat amongst the tombs, reading the inscriptions to the memory of the dead. There he saw the graves of the newborn , young children, youths, newly-weds, soldiers in the prime of life and the old, drawing out Christian parallels from their various fates. Such melancholy musings hardly meet the taste of modern readers who immediately

The forgotten Fuller In a recent paper written by Prof. Michael Haykin entitled The Forgotten Missional Theologian, the author strives to keep alive the myth that Andrew Fuller sparked off worldwide missionary outreach. He thus does not try to reconstruct the work of the 'Forgotten Missional Theologian' but merely emphasises the traditional run-ofthe mill, modern Fullerite slant on a figure whom they rob of his true historical and theological status and thus the 'Forgotten Fuller' remains forgotten still.

An efficient, rapid and reproducible in vitro plant regeneration protocol was developed for European varieties of Vitis vinifera L. (Red Globe, Crimson Seedless, Autumn Royal and Thompson) using nodal explants on Murashige and Skoog (MS) medium which was fortified with different cytokinins and auxins with varying concentrations. The cultivars responded differently to the different PGRs used for In vitro micropropagation. The browning of the explants due to phenolics (Flavon-3-ols, tannins etc.)was reducedby washing 3-4 times with a mixture of antioxidants(Citric acid and Ascorbic acid in concentration of 150 mg/L and 100 mg/L respectively). The surface sterilization of explants was done with 0.01% HgCl 2 for 5-7 min. for getting aseptic cultures.The best combination for efficient shoot induction and multiplication was MS medium supplemented with BAP 2.0 mg/L for Thompson, with KN1.0 mg/L for Crimson, with BAP 4.0 mg/L for Autumn Royal and with BAP 1.0 mg/L for Red Globe, whereas the best rooting was obtained on ½ MS medium supplemented with IBA 2.0 mg/L for all varieties. The regenerated plantletswere successfully established in sand + soil (1:1) for hardening.

What are the challenges that the existence of the virtual church can bring to what we call the real church or on-site church? The virtual church is starting to become an increasingly powerful alternative to the real church, especially for generations of digital natives, who live a life between two spaces, the real and the virtual. This article explains what this ecclesial model, the virtual church, means, but also analyzes the potential dangers for the individual and religious communities. Outlining possible solutions is absolutely necessary in such a article.

The younger Evans had also served as tutor for much of his father's tenure as principal, and he appears to have been the driving force behind the founding of what is known as the Bristol Education Society in 1770. This Society sought to provide the Academy with a broader and more solid financial footing, and to ensure that its students received a well-rounded liberal education. The eighteenth century was a time of great intellectual ferment and significant advances had been made across a wide number of fronts in science, astronomy, medicine, and geography. The Academy was forthright in its refusal to give its students an insular education and not to expose them to the intellectual challenges of the day3.

The paper contends that eschatology, specifically apocalyptic theology, shapes a vital influence in forming the Baptist movement—and most Evangelicals—theology in the Philippines. In the 1500s, Spain offered the Roman Catholic Christian faith to the Filipinos as a means of colonization. Likewise, after more than three centuries, American missionaries came and proclaimed Protestant Christianity—in the form of Evangelicalism, including the Baptist faith. These missionaries arrived with a colonizing mindset; hence, historically and theologically speaking, Filipino Baptists originated within a Western American evangelical context. While the above statement is valid, Indigenous narratives, experiences, and theologies require representations locally and globally. Hence, this paper offers a Filipino perspective of a historical sketch of the early stages of the Baptist movement in the Philippines as a prophetic fulfillment.

Moreover, the paper argues that the Baptist movement in the Philippines is rooted in eschatological, apocalyptic theology from the beginning to its recent developments. Initially, the paper introduces how Baptist missionaries—and Evangelicals—entered the Philippines with a colonial mindset. Next, it offers a brief historical religious background of the Philippines and a definition of a Filipino Baptist identity known as ‘Baptist Quadrilateral.’ In addition to this quadrilateral, the paper argues that eschatology is vital to Filipino Baptist identity. This final section presents how apocalyptic theology shaped the Baptist movement from its beginnings through this contemporary period.

This edition completes John Bunyan's great “allegorical trilogy” in our language. Prof. dr. A. Baars and his daughter Thera Tanis-Baars have done well to bring these over-familiar classics, The 1st part The Pilgrims Progress, The 2nd part, which this book is, tells the story of how his wife and children follow him to reach the same destination, and The Holy War, to light in an easy-to-read translation. As in the other editions in the Puritanse Classics series, The Holy War is also provided with a comprehensive introduction that helps the reader gain some background understanding of this work.

On January 26, 1800, Johann Gerhard Oncken was born in Varel in northern Germany. Oncken was politically prudent, theologically sober, and at the same time a zealot for mission and evangelism. What is still astonishing about him today is not only the remarkable success of his missionary work, but also the fearless dignity with which he demanded respect for his congregations from the political and ecclesiastical establishment.

Persecutions arise from intolerance: mainly from ideologues, racial prejudice, and religion. Here we are only concerned with those tribulations stemming from religion.
Religious persecutions have been found to exist far back in time. The ancient heathens had systems of worship of pagan deities. Villages, hamlets and colonies were isolated and many had their own unique beliefs. These cults at times persecute others in the name of their deities.
Suspicion and the bonds of uniformity caused a tyranny against any deviation from “orthodoxy.”
WFB
Research Source:
The History of the Inquisition
Philippus van Limborch 1731

The Doctrine of Salvation—often called soteriology—is the cornerstone of Christian theology, focusing on how God rescues sinners from the consequences of sin and brings them into eternal life with Him. Rooted in Scripture, this doctrine explains the divine work of redemption, revealing how God's eternal plan of salvation is carried out through the life, death, and resurrection of Jesus Christ, and applied to the believer through the power of the Holy Spirit.

The article reflects on the significance of the book Disability in the Christian Tradition in light of the experience of a forty-three years’ relationship with someone who had multiple sclerosis and was eventually totally disabled and mentally impaired.

Bradbury on the duty and doctrine of baptism The first insight I gained into the artificial gospel of duty-baptism allied with duty-faith was through reading a book by Thomas Bradbury of Pinners' Hall, London, published in 1759 under the title of The Duty and Doctrine of Baptism. Bradbury has been highly helpful in a positive way to me at times and wrote a number of very sound books. This work demonstrates how many in Bradbury's day reduced faith and baptism to human thoughts based on human endeavours. Bradbury was a Congregational minister whose book developed from a series of sermons on the topic at the time of the Arian Controversy amongst chiefly Presbyterians, Congregationalists and Baptists. It caused much rethinking in these circles, especially concerning baptism and the Lord's Supper and the obedience necessary in practicing the rites according to a good conscience. It was no coincidence then that early separatists from the Reformed faith, who were guilty of teaching dutyobedience leading to duty-faith, were accused of

When people consider the Baptists many suppose that they are diverse simply in their baptism. And in this they are quite correct. However, they may not fully appreciate just how correct they are. Yes, Baptists are about baptism. They stand apart from every other religious body in the world, and this is due to their baptism. This difference is not just in the manner but in how it exhibits great and important principles.

P RESIDENT Carter's attacks upon the legal and medical "establishments" have revived public debate about the impact of professions upon American society. It is surely appropriate, and even urgent, that we reexamine the way that the structures and assumptions embodied in professional organizations channel important aspects of national life. The origins and evolution of professionalization have received considerable attention from historians. Recently Burton Bledstein has broadened the discussion with his thesis that a "culture of professionalism" provides the best conceptual framework for understanding the middle class of urbanizing and industrializing America. Although, as Thomas Haskell suggests, Bledstein overstates the case, his work promises to provoke new and broadly ranging discussion of professionalization and its relationship to higher education.' The organization of the traditional professions as well as some newer ones proceeded with dramatic speed between the Civil War and World War I. National organizations were founded or revived, training was extended, licensing standardized, and group consciousness raised. Law, medicine, and engineering were particularly prominent in establishing the pattern. Its adoption signalled the ascendency of a faction in each field that found the new structures and practices to be an effective way of gaining control of the profession. The battle over "scientific" medicine is the best-known of the internal disputes that occurred within each area. 2 The academic world shared this tradition.

Once again someone has taken liberties with the Bible-based theology of John Gill (1697-1771) and presented us with glaring misconceptions of what the Particular Baptists taught before such as J. Smith started to reinvent their false histories.

of persecution faced by Christians today results not from what they believe, but from what they own, and from where they come. Missionaries in poor countries lose their possessions, and sometimes their lives, because people associate them with foreign wealth. Other "martyrs" lose their lives in political conflict. But does having our vehicles and cameras stolen, our children kidnapped, or being killed for political "correctness," assure that we have "witnessed for Jesus" (martyr means witness, Rev. 6:9, 12:17, and 19:10)? Real martyrs for Christ do not wear halos. They only carry crosses. Most people, even Christians, quickly discredit and forget these martyrs. Real martyrs suffer persecution, not like "great heroes of the faith" but like eccentrics and fools. Ordinary people usually consider them fanatics. Does that disappoint or alarm you? Do not worry. Reading this book about Russia's "underground" believers will assure you that if you are a typical Western Christian you will never face persecution. You will never have to be a real martyr for Christ. Only if you are not typical-if you choose to be a "weed that floats upstream"you may want to know the secret by which Russian Christianity survived through a thousand years of suffering. "True to the spirit of Russia's believers, this work gives a colorful and detailed description of faith 'underground.' But what makes it unique is the author's penetration of the soul of Russian belief-in so many ways dissimilar to western belief in God."-Leonid Maslennikov, Russian professor, James Madison University "Westerners have become increasingly aware of the Russian people's deep roots in Eastern Orthodoxy. The Russians' Secret introduces us to 'another' side of Russian Christianity not as well known in the West, the 'little traditions' of sectarian, mystical, and evangelical faith that have always existed alongside the official Orthodox church. This book, written for the general reader, offers a sweeping and detailed view of those radical Christian movements without stooping to superficiality."-William Rushby, member, Rockingham Meeting of Conservative Friends and independent scholar. Please note: If you click on a footnote your browser should take you to that footnote. You will need to click on the "Back" button of your browser to return to your previous place in the text. There are two other books by Peter Hoover on the www. AllGodsWord.com web site. Contents Cover illustration: the line drawing of a Stundist meeting was drawn by Lana Martin This book is not copyrighted and no publisher shall do so. No rights are reserved. All parts of it may be reproduced in any form or by any means for the cause of Christ. But before reprinting it, please contact the present publisher if possible. The need for corrections or revisions to the text may have become apparent.

During the early phase of the revolutionary period in Britain (1641-46) an ideological divergence took place between fractions labelled Independent and Presbyterian. Our study of printed sources for this period uses debates over the meaning and relevance of the Greek term "democracy" to attempt a mapping of these emergent ideologies within revolutionary Calvinism. We find a contested social terrain with the Presbyterians supporting the revolutions from a socially conservative position and the Independents favouring radical social change.

was common nomenclature of the day for the progressive or liberal theology developing in the United States. This paper will utilize these three designations interchangeably. These will be distinguished both from the conservatives and the moderates. While not all agree on who fits into each of these latter two categories, it is generally recognized that there were conservatives as well as some who were somewhere between conservative and liberal.

Baptists have always had an interesting relationship with education. On one end of the spectrum, some have seen education as a necessity, while on the other end, some have seen it as a scandal. While the debate over the place of education (in a general sense) in Baptist life can be passionate and produce hard feelings, the question of the education required for ministry preparation is almost always heated and filled with real animosity. 1 David Benedict, writing in 1860, describing the Baptist attitude toward ministry education of fifty years prior, said that few "had acquired anything more than a common school education on the limited scale which was then in vogue." This was not seen as a problem either, according to Benedict: "Indeed, it was no uncommon thing to hear passing remarks of a disparaging nature on college learned ministers, in the language of the times, as greatly deficient in the pathos and unction of their ministerial performances." 2 However, Benedict said this sentiment changed "as these old members passed off the stage, and a new race took their places." These were those "who required more cultivation in their preachers, and as these preachers themselves became more and more sensible of their deficiencies in mental culture, they began to cast around them for the best means of attaining it." 3 Not only did this new generation "cast around" in the early nineteenth century, but they pushed American Baptist theological education to new heights, influencing Baptists for generations. 1 The most well-known anti-education group was the anti-mission Baptists. As the name indicates, anti-mission Baptists primarily derided missions work, but it followed that education was likewise a problem. They were generally against the idea of cooperative effort and especially disliked what they saw as wasted funds and pride. Further, the rural versus urban and southern versus northern dynamics were at play.

His indebtedness to the New Divinity School view of evangelism Warfield explains concerning the New Divinity School how, "the inheritance of the party from Edwards showed itself much more strongly in the practical than the doctrinal1 side. Its members were the heirs of his revivalist zeal and of his awakening preaching; they also imitated his attempt to purify the Church by discipline and strict guarding of the Lord`s Table2." The Princeton theologian goes on to argue how the Bellamy school pressed to extremes in these matters which caused a great disturbance in the churches who, nevertheless, gradually allowed the New Divinity School to dominate them though that theology was continually suffering change.

God always has a purpose. From all the evidence we have of His revelation of Himself, He does nothing frivolous, without cause or rationale. From this it can be reasoned that He has determined some accomplishment for his church to fulfill. Certainly, the church was made and sent into the world to prepare men for eternity, but is there more? Salvation was achieved for men apart from the Church.

The ethical motifs entrenched in the 95 theses of Martin Luther has left some lasting implications on modern Christianity; the historic rot in the 16 th century Catholic Church which undermined the very heart of Christianity and the core Christian values, paved way for immorality Simony and abuse of office threw the Church into centuries of bleakness and prolonged darkness. Godliness became a means of financial gain as Tetzels sold indulgence in the name of salvation. Today prosperity messengers, miracle-seed merchants and money doublers brazenly display their skills on "sacred" altars. Witchdoctors now disguise as 'prophets' and 'powerful men of God misleading many into heresy and apostasy. Syncretism and obscurantism are common while ritualism have taken public space in media hyping. More than ever before, Christianity is mingled with paganism, superstitious beliefs; compromise, apostasy, pride, arrogance, worldliness and impurity have replaced the humility and simplicity of Christ and his followers. This paper adopts the multidimensional approach, drawing insights from the historical and theological methods. Findings show that the same case scenario which Luther's 95 theses addressed is prevalent in the Church today. The paper therefore, recommends a reformation that would rid the church of these worrisome vices that have bedeviled Christianity.

The following list does not claim to be exhaustive, but can serve as a starting point for a literature search on the history, doctrine and religious practice of Baptists in Europe and North America. The list also includes some entries on the Iberian world, Asia, Africa, Australasia and the Global South in general. Annual bibliographic lists of research literature on Baptist history, doctrine and religious practice appear regularly in the yearbook "Freikirchenforschung".

Introduction: This book entitled, “Criswell‟s Guidebook for Pastors” is written by Dr W.A. Criswell, former senior pastor of First Baptist Church, Dallas, Texas. In this book, he introduced about his writing by saying that he wrote from his fifty years experiences as pastor. He dedicated this book to all pastors and ministers in churches of all sizes and location. He mainly argued that experience is supreme sources of wisdom. No one can comprehend what God can give to anyone who has experienced God-given wisdom in life. It is not something you can learn from the book. Dr WA Criswell talks a lot about the happiness and joy of the pastors whenever they are engaging in soul winning. He also emphasizes that the joy of the Lord comes to him when people in his congregation are growing spiritually, especially in the knowledge of Christ. He encourages younger pastor to fall in love with our savior and put values on acquiring personal relationship with Christ. If we can do that, we can have the best experience in life. Dr Criswell wrote this book in the hope that some pastors may be encouraged and blessed by his experiences that he shared through this book.

The article explores the divergent responses and perspectives within the global Baptist community regarding the ongoing conflict, genocide and humanitarian crisis in Gaza and Palestine. It contrasts the unwavering pro-Israel stance of the Southern Baptist Convention, driven by Christian Zionism, with the more nuanced and compassionate approach advocated by the Baptist World Alliance. It argues that this divide transcends theological debates and exposes a fundamental conflict of values and vision. It calls for Baptists to transcend rigid political and theological positions, and instead align their witness with the biblical imperatives of righteousness, reconciliation, and concern for the dignity and rights of all people, including the Palestinian people suffering under occupation and oppression. It urges Baptists to pray, speak, and act with urgency to promote justice, peace, and a future where the fundamental rights and humanity of both Palestinians and Israelis are upheld.

The 18th century controversy regarding Hyper-Calvinism and Antinomianism seems to have emerged again in recent years and, although your book ´William Huntington: Pastor of Providence` has been welcomed by many, a few voices maintain that you have opened old wounds and should have let sleeping dogs lie.

[Preview of chapter from this volume.] Following the 2017–2018 academic year, Dr. Robert S. “Bob” Wilson officially retired from teaching. He had taught for twenty years at the Atlantic Baptist College (now Crandall University) in Moncton, New Brunswick, and for twenty-seven years at the Acadia Divinity College in Wolfville, Nova Scotia. His students during this rich career ranged from the undergraduate to the doctoral level. In addition to his heavy teaching and administrative responsibilities, he filled his time with service to the Canadian Baptists of Atlantic Canada (CBAC) in various capacities. His array of professional and denominational appointments reflect a wide-ranging commitment both to town and gown, and pulpit and pew. Throughout his career, he functioned both as a staple within the Atlantic Baptist historical community and as a stabilizing force within the larger CBAC for nearly fifty years.

A list of historical secondary sources published on Baptist fundamentalism in Canada. This bibliography has opted to cast a wide net, which means including those studies that have looked at the evangelical heirs to the early twentieth-century fundamentalists.

Perry F. Rockwood (1917-2008) was perhaps the most visible Canadian fundamentalist in the second half of the twentieth century. Beginning in the late 1940s, he operated and hosted an evan­gelistic radio program based out of Nova Scotia that reached massive audiences on an international scale. Among his most outspoken supporters was T. T. Shields (1873-1955), the influential pastor of Jarvis Street Baptist Church in Toronto. Shields contributed to Rockwood’s rise to prominence in at least three important and noteworthy ways: first, he gave him a public platform with a vast and sympathetic audience; second, he gave him necessary guidance behind the scenes; and third, he made tangible contributions that helped launch the Truro fundamentalist’s public ministries.

This study examines information literacy skills and academic performance of postgraduate students at the Nigerian Baptist Theological Seminary, Ogbomoso, Oyo state. Two hundred and eighty-five (285) questionnaires are administered among doctoral students of three faculties in the institution. The questionnaire was tagged: (ILSAPPG QUESTIONNAIRE)-the study esteem information literacy skills as identifying, finding, evaluating, selecting, applying and communicating. The study used (SPSS) statistical product and services solution. The instrument comprises the statement on which the respondents agree or disagree on a 4-point Likert scale. The hypothesis was tested with a significant level of (0.05). The findings of the study revealed that there is a positive correlation between the two variables (information literacy as the independent variable and academic performance as the dependent variable), considering the correlation coefficient and significant value of (r=0.228 :< 0.05). The study further indicates a meaningful relationship between academic performances highly influenced by information literacy skills. Finally, the study recommends that postgraduate students should understand how to use online