People sometimes ask, “Why should I have to give money to this project? I cannot possibly make that much of a difference.” The founder of the Cooperative Program, or the CP, thought differently. Since Ecclesiastes 4:9 says, “Two are better than one, because they have a good reward for their toil,” how much more can one hundred people do? How much more can 16 million people do? Well, through the CP, an immense amount of success comes from its rich history, its concise system, and by its evidence of life-changing stories. Most importantly, the success of the CP cultivated a revolution in today’s world.
Based upon the explanation from tnbaptist.org, the formation of the Southern Baptist Convention, or the SBC, in 1845, caused an exponential growth in the rate of ministry. Each individual organization of the national and state conventions raised funds for missions through “countless special offerings, overlapping pledge campaigns, and frequent emergency appeals” (Rickman). Consequently, multiple agency representatives often found themselves eager to share their desires to raise money before a church congregation, thus donators funded towards a fund-raiser rather than to a ministry. For that reason, the SBC soon found itself in a seemingly insurmountable debt. In order to overcome this debt, the SBC launched the $75 Million Campaign, in 1919, a campaign that challenged Baptists to raise $75 million within five years. Southern Baptists pledged to raise $92.6 million during this campaign; however, they only donated $58.5 million due to “a financial depression that set in across the South soon after Victory Week” (Harris). As reported by Vanderbilt.edu, Victory Week is the week extending from November 30 to December 7 of 1919 in which c...
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...sionary Moments Planning Guide: January 2012.” Cooperative Program: Love in Action. Southern Baptist Convention, n.d. Web. 29 Feb. 2012.
Rickman, Gary. "Cooperative Program." Tennessee Baptist Convention. Executive
Board of the Tennessee Baptist Convention, n.d. Web. 29 Feb. 2012.
Smith, Andrew Christopher. "Fundamentalism and the Southern Baptist Convention,
1919-1925." Etd.library.vanderbilt.edu. N.p., May 2011. Web. 8 Mar. 2012.
Starnes, Todd. "A Godly Heritage: The History of the Cooperative Program."
Baptist2Baptist. Southern Baptist Convention, June 2000. Web. 29
Feb. 2012.
“What is the Cooperative Program?” Cooperative Program: Love in Action. Southern Baptist Convention, n.d. Web. 29 Feb. 2012.
"2011-2012 Cooperative Program Allocation Budget." Cooperative Program: Love in
Action. Southern Baptist Convention, n.d. Web. 29 Feb. 2012.
The New Salem Association of the Old Regular Baptist was established in the year of 1825 in Eastern Kentucky. The New Salem Association is still going strong today. Most associations today are a branch from the New Salem Association. There are a few Old Regular Baptist churches that are private; basically they do not belong to any association. The New Salem Association is in correspondence with several other Associations which is as followed Union, Old Indian Bottom, Sardis, Philadelphia, Northern New Salem, and Friendship.
In the essay, “The Second Great Awakening” by Sean Wilentz explains the simultaneous events at the Cane Ridge and Yale which their inequality was one-sided origins, worship, and social surroundings exceeded more through their connections that was called The Second Great Awakening also these revivals were omen that lasted in the 1840s a movement that influences the impulsive and doctrines to hold any management. Wilentz wraps up of the politics and the evangelizing that come from proceeding from the start, but had astounding momentum during 1825.The advantage of the Americans was churched as the evangelizing Methodists or Baptists from the South called the New School revivalist and the Presbyterians or Congregationalists from the North that had a nation of theoretical Christians in a mutual culture created more of the Enlightenment rationalism than the Protestant nation on the world. The northerners focused more on the Second Great Awakening than the South on the main plan of the organization.
Religious scholar, Stephen Prothero, sees religion as a major organizing ideology to the social and political reality of the nineteenth-century. For Prothero, there is a close and intimate ideological relation between theological beliefs and a culture; therefore, they are not separable from characterizing the religious mood of the nineteenth-century. Prothero argues that many Americans were, “inspired by [the] republican rhetoric of liberty and equality, and by a popular revolt against deference and hierarchy” (47). This liberalizing spirit applied to the religious, political, and domestic spheres inspired women to protest against the narrow role to which they had been consigned by the existing hierarchy. The well-defined strictures of religion, like the law, were structured in dominance; black women encountered its hegemony in both their gendered and racial construction and white women principally by their gender.
In Walter B. Shurden’s The Baptist Identity, he looks at four of the core elements, or freedoms, that shape and mold Baptist theology and their identity. The four core concepts he explores in his book are Bible freedom, soul freedom, church freedom, and religious freedom. While looking at these four values, he examines how they mold and shape the Baptist identity and how they came to be. The origin to each of these values in the Baptist tradition is addressed as well as their benefits and draw backs. He explains their purpose and necessity in the Baptist denomination and how it effects the denomination as a whole.
Religion in the New World exploded into the land with the colonization of thousands of immigrants. It played an important role in the development of thought in the West. Religion was one of the first concepts to spark the desires of people from other countries to emigrate to the new lands. While many religions blossomed on the American shores of the Atlantic, a basic structure held for most of them, being predominantly derived from Puritanism. Jamestown, the first permanent English settlement, showed the link the new settlers had to God when Sir Thomas Dale said the following in 1610:
Jack P. Green and J. R. Pole, The Blackwell Encyclopedia of the American Revolution, (Blackwell Publishers) 1991.
Christianity in the context of American slavery took on many faces and characteristics. As a religion, it was used as a tool of manipulation for slave masters to further justify the institution, and particularly assert authority over their slaves. In the slave community, Christianity was adapted in the slave community as a means to shape an identity and create a sense of dignity for an oppressed people. Christianity in the context of the slave community was a means to uplift and encourage the slaves, a way in which to advance the interests of slave-holders, and in some cases, a means used to justify freedom.
During the seventeenth century, the Baptist denomination started in England (Ascol). A man who was brought up in a Calvinist-Puritan tradition , John Smyth, questioned his religion (Ascol). After his exilement, Smyth was convinced that in order to be a believer you have to be baptized (Ascol). His followers were called “General Baptists”, they chose this name because they held a general view of atonement ; atonement is that Jesus died for no one in particular but for everyone (Ascol). General Baptist were influenced by the Arminian view of salvation (Ascol). In 1626, there were six General Baptist churches churches in England, they eventually changed from Arminianism to Unitarianism. Dan Taylor reorganized the General Baptist church in 1770.
was a better life awaiting them. "The Spirit of the Lord allowed black slaves to
The history of Christianity throughout the world encompasses a significant number of differing theological interpretations. These theological differences gave way to many movements that are a part of the transcending history of the Christian Faith. A sector of these theologically driven movements is the Protestant reform. As a movement, Protestant Reform represents the protest of the traditionally widely practiced religion of the time which was Catholicism. There are four different movements that are a part of the Protestant reform. Each harbors its own identity in that they all seek to establish the church according to the New Testament. Lead by Martin Luther, the Lutheran movement unintentionally began the reformation. “The Reformation of Martin Luther was primarily a movement of doctrinal and theological reform.” (Steinmetz 1979) The impact that Martin Luther had on movements the protestant ideals that followed is prevalent. Although each of these four movements do not agree in their entirety they are interconnected by their yearning to reform the practice of Christianity. In an attempt to express the relevance of the protestant movement to the ascension of the Christian faith, particularly the Protestant church, the explication of each movement is imperative.
5. Destiny Ministries. "Yes, I Believe in God" Challenge Forty Day Assignment Journal. September 20, 1999.
1.) Alternative religious movements for African Americans include, The Nation of Islam and the Peace Mission Movement. The Nation of Islam taught black people of a different religion, that black people were Earth’s original human inhabitants that lived in the Nile Valley. The Nation of Islam encouraged blacks to stop eating southern style food, especially pork. They also wanted women to stay at home a raise the next generation of black people. Peace Mission Movement helped poor black and whites in need of spiritual guidance, shelter and income.
A visitor from another church who is here to learn more about kids ministry – They will be directed to the Children’s Ministry Pastor. She will schedule a time to chaperone the visitor on their class observation.
The Baptist Bible Fellowship International has done great things throughout the many years of its existence. The reason for the group’s success has been through missions, evangelism, Bible Colleges, and church planting. In the 1950’s the World Baptist Fellowship ruled the Baptist scene. During the era of the WBF there was a conflict that arose as J. Frank Norris attempted to overthrow G.B. Vick’s presidency at his Bible College. Norris desired to be president of the college that Vick established. Norris attempted to push Vick out by spreading rumors and causing dissension regarding Vick’s character among the students that attended the college. Jeffery D. Lavoie writes in, Segregation and the Baptist Bible Fellowship, that G.B. Vick aided a “movement” for a new fellowship after being removed from his presidency by J. Frank Norris. When about one hundred pastors decided leave the WBF and start a new fellowship. With the leadership of Vick and the other pastors, a brand new fellowship called the Baptist Bible Fellowship was created in May 1950 (Lavoie 2). The WBF was the most prominent fellowship among Baptist pastors, and slowly after the BBF was formed, the WBF faded away. To this day is still existing and running as a missions agency.
The Protestant Reformation of the 16th century was a religious revolution that occurred within the Christian Church, which resulted in the establishment of Protestant Churches, who began breaking away from the Roman Catholic Church. Originally the movement was started by Martin Luther, who was a monk, a priest and a Professor of Biblical study at the University of Wittenberg (Fisher 335). Luther, with his great political influence as well as his prolific writing, most notably his 95 Thesis, began a movement intended to address the abuses of wealth within the church. Although there were many people who realized that the church needed reformation, at the time, Luther really had no intention to split the church. The Protestant Reformation was an intellectual, cultural, religious, and political, upheaval that would separate Catholic Europe and set in place the structures and beliefs that would define the continent. In Christianity’s history, the Protestant Reformation was one of the most significant religious revolutions.