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.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Baptist Convention’s unwillingness to cooperate with white Baptists, especially the northern societies, in mission work on the African continent. They also opposed the decision to relocate the NBC’s Foreign Mission Board from Montgomery, Alabama, to Louisville, Kentucky. As a result of these tensions, a group withdrew from the NBC and formed the Lott Carey Convention, named for the well-known missionary to Liberia (see chap. 7). Because the new organization was technically a mission society

often chosen to cease cooperation with churches that embrace doctrines or practices that the majority judges aberrant. For example, in 1992 the Southern Baptist Convention withdrew fellowship from two churches in North Carolina because one voted to bless the union of two homosexual males and the other voted to license a homosexual to the gospel ministry. Those churches were free to embrace that position, but they were also held accountable by sister congregations who determined their views to be

it to be performed. Blessed be the Almighty God that gives comfort and support in such a day; how ought we to magnify his holy Name for all his mercies, that when we were running on in a course of sin, he should stop us in full career, and show us that Christ whom we had pierced, and out of his free grace enable us to look upon him with an eye of faith, believing him able to save to the utmost all such as come to him. . . . I bless God I am not ashamed of the cause for which I lay down my life;

reservations about the revival. The Wesleys, of course, were Arminians and thus beyond the pale for these Baptists who prized their Calvinism. Furthermore, the Wesleys’ view of Baptists was hardly conducive to good relations. In 1756, Charles Wesley spoke about the Baptists in his diary as follows: they are “a carnal . . . , contentious sect, always watching to steal away our children, and make them as dead as themselves.” When his brother John visited Cork, he met a Mrs. Bentley, who had become

the local church, notable Baptist leaders such as John Rippon and James Hinton offered their support. The first meeting of the General Union took place at Ivimey’s church in London, where the sixty delegates in attendance agreed that the organization should exist for “the promotion of the cause of Christ in general; and the interests of the denomination in particular; with a primary view to the encouragement and support of the Baptist Mission.” Like the aims of the Triennial Convention, the goals

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