Many scholars have documented how migration from Latin America to the United States shapes the interconnected spheres of religious participation, political engagement, and civic formation in host countries. What has largely gone unexplored is how the experiences of migration and adaptation to the host country also shape the ecclesiological arrangements, theological imagination, and communal strategies of immigrant religious networks. These communities maintain close ties with their home countries while simultaneously developing a religious life that distinguishes them both from their home countries and from faith communities of the dominant culture in their host countries. Joao Chaves offers an account of the dynamics that shape the role of immigrant churches in the United States. Migrational Religion acts as a case study of a network formed by communities of Brazilian immigrants who, although affiliated with the Southern Baptist Convention, formed a distinctive ethnic association. Their churches began to appear in the United States in the 1980s due to Brazilian Baptist missionary activity. As Brazilian migration increased in the last decades of the twentieth century, hundreds of Brazilian evangelical churches were founded to cater to first-generation immigrants. Initially their leaders conceived of these churches as extensions of their denomination in Brazil. However, these church communities were under constant pressure to adapt to their rapidly changing context, and the challenges of immigrant living pushed them in exciting new directions. Brazilian churches in the United States faced a number of issues peculiar to their nature as diasporic communities: undocumented parishioners, membership fluctuation caused by national and international migration patterns, anti-immigrant prejudice, and more. Based on six years of ethnographic work in eleven congregations across the United States, dozens of interviews with Brazilian pastors, and extensive archival history in English and Portuguese, Migrational Religion documents how such churches adapted to unique challenges, and reveals how the diasporic experience fosters incipient theologies in churches of the Latinx diaspora.

Der vorliegende 2. Band der Reihe Baptismus-Dokumentation" gibt einen berblick auf die Ereignisse der Studentenbewegung in Deutschland von 1967 bis 1972 und ihre Auswirkungen im deutschen Baptismus. Aufgezeigt wird insbesondere die Wahrnehmung der 68er Bewegung in der baptistischen Presse und Studentenarbeit sowie die Diskussion in den Gemeinden. Dokumentiert wird die Masterarbeit von Marc Schneider, Absolvent des Theologischen Seminars Elstal (FH).

Baptists originated as a protest movement within the church but have developed over time into a distinct sect, one committed to preserving its place in the hierarchy of denominations. In today's postmodern, disestablished context, Baptists are in danger of becoming either a religious affinity group, a collection of individuals who share experiences and commitments to a set of principles, or a countercultural sect that retreats to early Enlightenment propositions for consolation and support.In Contesting Catholicity, Curtis W. Freeman offers an alternative Baptist identity, an "Other" kind of Baptist, one that stands between the liberal and fundamentalist options. By discerning an elegant analogy among some late modern Baptist preachers, seventeenth- and eighteenth-century Baptist founders, and early patristic theologians, Freeman narrates the Baptist story as a community that grapples with the convictions of the church catholic. Deep analogical conversation across the centuries enables Freeman to gain new leverage on all of the supposedly distinctive Baptist theological identifiers. From believer's baptism, the sacraments, and soul competency, to the Trinity, the priesthood of every believer, and local church autonomy, Freeman's historical reconstruction demonstrates that Baptists did and should understand themselves as a spiritual movement within the one, holy, catholic, and apostolic church. A "catholic Baptist" is fully participant in the historic church and at the very same time is fully Baptist. This radical Baptist catholicity is more than a quantitative sense of historical and ecumenical communion with the wider church. This Other Baptist identity envisions a qualitative catholicity that is centered on the confession of faith in Jesus Christ and historic Trinitarian orthodoxy enacted in the worship of the church in and through word and sacrament.

Eugene W. Baker recounts the eighty-year life of Baylor University's most recognizable founder--Robert Emmett Bledsoe Baylor. Drawing on the personal records of Baylor himself, Baker constructs a complete history of the founder, from his ancestral roots until the time of his death in 1873. One of the three founders of Baylor University, Judge R.E.B. Baylor's life as a committed Christian, military devotee, and Texan is remarkably captured in this comprehensive volume.

Wie haben Baptisten in Deutschland ihr Verhalten in der Zeit des Nationalsozialismus beurteilt? Der Autor beschreibt und dokumentiert die Diskussionen nach dem Krieg uber Schuld sowie die Entwicklungen bis zum offiziellen Schuldbekenntnis des BEFG. Die 50 veroffentlichten Textdokumente, eingeschlossen sind Vergleichstexte aus anderen Kirchen und Freikirchen, machen diesen Band zu einem wichtigen Nachschlagewerk und regen zugleich an, die gesellschaftliche Verantwortung von Christen heute zu reflektieren."

Think mid-twentieth-century Baptist evangelism, and the figure that comes immediately to mind is likely Billy Graham. But far removed from the glitz and glamor of televised crusades, what did typical Baptist mission field evangelism and worship really look like? In this latest volume in the Church at Worship series, Lester Ruth and Eric L. Mathis draw from a rich selection of primary sources to immerse readers in the worship life of Conservative Baptists in northwest Argentina from 1948 to 1964. Combining historical, theological, and practical perspectives, this book offers a vital educational resource for Christian ministers engaged in or preparing for cross-cultural ministry, introduces readers to a worshiping community that may be unfamiliar to them, and represents a significant contribution to liturgical history.

Baptistengemeinden in Deutschland, seit 1941 im Bund Evangelisch-Freikirchlicher Gemeinden, suchten ihren Weg in der Zeit des Nationalsozialismus weitgehend in Anpassung an die politischen Verhaltnisse. Zu den wenigen offentlichen Mahnern gehorte Dr. Jacob Kobberling, der Bekennenden Kirche nahe stehend. Dieser Band dokumentiert zum einen die offiziellen Stellungnahmen des Bundesdirektors Paul Schmidt zu dem Konflikt uber die Weltkirchenkonferenz 1937 in Oxford, seinen Rechenschaftsbericht zum ersten Nachkriegs-Bundesrat 1946 in Velbert sowie das neue Glaubensbekenntnis des Bundes von 1944. Zum anderen werden die Gegenschriften Kobberlings z.T. erstmalig veroffentlicht, jeweils erganzt mit dessen umfangreicher Korrespondenz. Roland Fleischer hat diesen vierten Band der Reihe Baptismus-Dokumentation" erganzt durch eine historische Einfuhrung sowie informative biografische Beitrage zu Kobberling und Schmidt.

The debate over women's roles in the Southern Baptist Convention's conservative ascendance is often seen as secondary to theological and biblical concerns. Elizabeth Flowers argues, however, that for both moderate and conservative Baptist women - all of whom had much at stake - disagreements that touched on their familial roles and ecclesial authority have always been primary. And, in the turbulent postwar era, debate over their roles caused fierce internal controversy. While the legacy of race and civil rights lingered well into the 1990s, views on women's submission to male authority provided the most salient test by which moderates were identified and expelled in a process that led to significant splits in the Church. In Flowers's expansive history of Southern Baptist women, the "woman question" is integral to almost every area of Southern Baptist concern: hermeneutics, ecclesial polity, missionary work, church-state relations, and denominational history. Flowers's analysis, part of the expanding survey of America's religious and cultural landscape after World War II, points to the South's changing identity and connects religious and regional issues to the complicated relationship between race and gender during and after the civil rights movement. She also shows how feminism and shifting women's roles, behaviors, and practices played a significant part in debates that simmer among Baptists and evangelicals throughout the nation today.

"A superb study of Primitive Baptist belief and practice in a specific region of the South. Expands our knowledge of an often neglected group."--Bill Leonard, Dean, School of Divinity, Wake Forest University Between 1819 and 1848, Primitive Baptists emerged as a distinct, dominant religious group in the area of the deepest South known as the Wiregrass country. John Crowley, a historian and former Primitive minister, chronicles their origins and expansion into South Georgia and Florida, documenting one of the strongest aspects of the inner life of the local piney-woods culture. Crowley begins by examining Old Baptist worship and discipline and then addressing Primitive Baptist reaction to the Civil War, Reconstruction, Populism, Progressivism, the Depression, and finally the ferment of the 1960s and present decline of the denomination. Intensely conservative, with a strong belief in predestination, Old Baptists opposed modernizing trends sweeping their denomination in the early 19th century. Crowley describes their separation from Southern Baptists and the many internal schisms on issues such as the saving role of the gospel, the Two Seed Doctrine, and absolute as opposed to limited predestination. Going beyond doctrine, he discusses contention among Old Baptists over music, divorce, membership in secret societies, sacraments administered by heretics, and rituals such as the washing of feet. Writing with insight and sensitivity, he navigates the history of this denomination through the 20th century and the emergence of at least twenty mutually exclusive factions of Primitive Baptists in this specific region of the Deep South. John G. Crowley is associate professor of history at Valdosta State University.

C. C. Goen's landmark study on the effects of revivalism during the latter half of the 18th century filled a great void in understanding the Great Awakening, and it continues to influence the work of scholars today. Full of artful contextualization of the issues that plagued colonial churches, Revivalism and Separatism in New England, 1740-1800 documents the ways in which revivalism helped pave the way for a new religious identity in America. Goen underscores how these congregations responded to state involvement in matters of religion and sheds new light on the development of the Baptist denomination by locating its growth within fringe communities in New England rather than organized structures in the Middle Colonies.