With 16.3 million members and 44,000 churches, the Southern Baptist Convention is the largest Baptist group in the world, and the largest Protestant denomination in the United States. Unlike the so-called mainstream Protestant denominations, Southern Baptists have remained stubbornly conservative, refusing to adapt their beliefs and practices to modernity's individualist and populist values. Instead, they have held fast to traditional orthodoxy in such fundamental areas as biblical inspiration, creation, conversion, and miracles. Gregory Wills argues that Southern Baptist Theological Seminary has played a fundamental role in the persistence of conservatism, not entirely intentionally. Tracing the history of the seminary from the beginning to the present, Wills shows how its foundational commitment to preserving orthodoxy was implanted in denominational memory in ways that strengthened the denomination's conservatism and limited the seminary's ability to stray from it. In a set of circumstances in which the seminary played a central part, Southern Baptists' populist values bolstered traditional orthodoxy rather than diminishing it. In the end, says Wills, their populism privileged orthodoxy over individualism. The story of Southern Seminary is fundamental to understanding Southern Baptist controversy and identity. Wills's study sheds important new light on the denomination that has played - and continues to play - such a central role in our national history.

Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.

In The Power of Mammon, Curtis D. Johnson describes how the market economy and market-related forces, such as the media, politics, individualism, and consumerism, radically changed the nature of Baptist congregational life in New York State during three centuries. Collectively, these forces emphasized the importance of material wealth over everything else, and these values penetrated the thinking of Baptist ministers and laypeople alike. Beginning in the 1820s, the pastorate turned into a profession, the laity's influence diminished, closeknit religious fellowships evolved into voluntary associations, and evangelism became far less effective. Men, being the most engaged in the market, secularized the more quickly and became less involved in church affairs. By the 1870s, male disengagement opened the door to increased female participation in church governance. While scientific advances and religious pluralism also played a role, the market and its related distractions were the primary forces behind the secularization of Baptist life. The Power of Mammon is history from the ground up. Unlike many denominational histories, this book emphasizes congregational life and the importance of the laity. This focus allows the reader to hear the voices of ordinary Baptists who argued over a host of issues. Johnson deftly connects large social trends with exhaustive attention to archival material, including numerous well-chosen records preserved by forty-two New York churches. These records include details related to membership, discipline, finance, and institutional history. Utilizing statistical analysis to achieve even greater clarity, Johnson effectively bridges the gap between the particularity of church records and the broader history of New York's Baptist churches. Johnson's narrative of Baptist history in New York will serve as a model for other regional studies and adds to our understanding of secularization and its impact on American religion.

In step with the #MeToo movement and third wave feminism, women's roles provoke lively debate in today's evangelical sphere. The Southern Baptist Convention (SBC) has a complicated past regarding this issue, and determining what exactly women's roles in home, church, and society should be, or even what these roles should be called, has been a contentious subject. In A Marginal Majority: Women, Gender, and a Reimagining of Southern Baptists, editors Elizabeth H. Flowers and Karen K. Seat and eight other contributors examine the SBC's complex history regarding women and how that history reshapes our understanding of the denomination and its contemporary debates. This comprehensive volume starts with women as SBC fundraisers, moves to the ways they served Southern Baptist missions, and considers their struggles to find a place at Southern Baptist seminaries as well as their launching of "teaching" or "women's" ministries. Along the way, it introduces new personalities, offers fresh considerations of familiar figures, and examines the power dynamics of race and class in a denomination that dominated the South and grew into a national behemoth. Additionally, the essay collection provides insights into why the SBC has often politically aligned with the right. Not only did the denomination become increasingly oriented toward authoritarianism as it clamped down on evangelical feminism, but, as several contributors reveal, even as Southern Baptist women sought agency, they often took it from others. Read together, the chapters strike a somber tone, challenging any triumphal historiography of the past. By providing a history of contentious issues from the nineteenth century to the present day, A Marginal Majority provides invaluable context for the recurrent struggles women have faced within the United States' largest Protestant denomination. Moreover, it points to new directions in the study of American denominational life and culture.

Provides an illuminating look at the diverse world of Black religious life in North America, focusing particularly outside of mainstream Christian churches From the Moorish Science Temple to the Peace Mission Movement of Father Divine to the Commandment Keepers sect of Black Judaism, myriad Black new religious movements developed during the time of the Great Migration. Many of these stood outside of Christianity, but some remained at least partially within the Christian fold. The Black Coptic Church is one of these. Black Coptics combined elements of Black Protestant and Black Hebrew traditions with Ethiopianism as a way of constructing a divine racial identity that embraced the idea of a royal Egyptian heritage for its African American followers, a heroic identity that was in stark contrast to the racial identity imposed on African Americans by the white dominant culture. This embrace of a royal Blackness—what McKinnis calls an act of “fugitive spirituality”—illuminates how the Black Coptic tradition in Chicago and beyond uniquely employs a religio-performative imagination. McKinnis asks, ‘What does it mean to imagine Blackness?’ Drawing on ten years of archival research and interviews with current members of the church, The Black Coptic Church offers a look at a group that insisted on its own understanding of its divine Blackness. In the process, it provides a more complex look at the diverse world of Black religious life in North America, particularly within non-mainstream Christian churches.