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The centrality of religion in the life of the Old South, the strongly religious nature of the sectional controversy over slavery, and the close affinity between religion and antebellum American nationalism all point toward the need to explore the role of religion in the development of southern sectionalism. In Gospel of Disunion Mitchell Snay examines the various ways in which religion adapted to and influenced the development of a distinctive southern culture and politics before the Civil War, adding depth and form to the movement that culminated in secession. From the abolitionist crisis of 1835 through the formation of the Confederacy in 1861, Snay shows how religion worked as an active agent in translating the sectional conflict into a struggle of the highest moral significance. At the same time, the slavery controversy sectionalized southern religion, creating separate institutions and driving theology further toward orthodoxy. By establishing a biblical sanction for slavery, developing a slaveholding ethic for Christian masters, and demonstrating the viability of separation from the North through the denominational schisms of the 1830s and 1840s, religion reinforced central elements in southern political culture and contributed to a moral consensus that made secession possible.
The conversion of African-born slaves and their descendants to Protestant Christianity marked one of the most important social and intellectual transformations in American history. Come Shouting to Zion is the first comprehensive exploration of the processes by which this remarkable transition occurred. Using an extraordinary array of archival sources, Sylvia Frey and Betty Wood chart the course of religious conversion from the transference of traditional African religions to the New World through the growth of Protestant Christianity in the American South and British Caribbean up to 1830. Come Shouting to Zion depicts religious transformation as a complex reciprocal movement involving black and white Christians. It highlights the role of African American preachers in the conversion process and demonstrates the extent to which African American women were responsible for developing distinctive ritual patterns of worship and divergent moral values within the black spiritual community. Finally, the book sheds light on the ways in which, by serving as a channel for the assimilation of Western culture into the slave quarters, Protestant Christianity helped transform Africans into African Americans.
Using Savannah, Georgia, as a case study, Sacred Mission, Worldly Ambition tells the story of the rise and decline of Black Christian Nationalism. This nationalism emerged from the experiences of segregation, as an intersection between the sacred world of religion and church and the secular world of business. The premise of Black Christian Nationalism was a belief in a dual understanding of redemption, at the same time earthly and otherworldly, and the conviction that black Christians, once delivered from psychic, spiritual, and material want, would release all of America from the suffering that prevented it from achieving its noble ideals. The study's use of local sources in Savannah, especially behind-the-scenes church records, provides a rare glimpse into church life and ritual, depicting scenes never before described. Blending history, ethnography, and Geertzian dramaturgy, it traces the evolution of black southern society from a communitarian, nationalist system of hierarchy, patriarchy, and interclass fellowship to an individualistic one that accompanied the appearance of a new black civil society. Although not a study of the civil rights movement, Sacred Mission, Worldly Ambition advances a bold, revisionist interpretation of black religion at the eve of the movement. It shows that the institutional primacy of the churches had to give way to a more diversified secular sphere before an overtly politicized struggle for freedom could take place. The unambiguously political movement of the 1950s and 1960s that drew on black Christianity and radiated from many black churches was possible only when the churches came to exert less control over members' quotidian lives. A Sarah Mills Hodge Fund Publication.
The book is a celebration of the 200th anniversary of Clayton Baptist Church, Clayton, Georgia, which was founded on August 14, 1819. The church is older than its county. The Cherokee populated this area of Northeast Georgia, the foothills of the Appalachian Mountains. The first pastor was a missionary to the tribe. The church epitomizes the faith of our fathers, living still. This publication is our humble effort to record the struggles and victories in the founding and growth of our church and to preserve the heart, soul, and mind of a determined and courageous people whose abiding faith in an eternal world to come enabled them to build a beloved church that would promote taking the good news to the uttermost parts of the world. Today, we can almost hear the encouraging whispers of our forefathers, who are part of our forever family.
The southern women's reform movement emerged late in the nineteenth century, several decades behind the formation of the northern feminist movement. The Enclosed Garden explains this delay by examining the subtle and complex roots of women's identity to disclose the structures that defined -- and limited -- female autonomy in the South. Jean Friedman demonstrates how the evangelical communities, a church-directed, kin-dominated society, linked plantation, farm, and town in the predominantly rural South. Family networks and the rural church were the princple influences on social relationships defining sexual, domestic, marital, and work roles. Friedman argues that the church and family, more than the institution of slavery, inhibited the formation of an antebellum feminist movement. The Civil War had little effect on the role of southern women because the family system regrouped and returned to the traditional social structure. Only with the onset of modernization in the late nineteenth century did conditions allow for the beginnings of feminist reform, and it began as an urban movement that did not challenge the family system. Friedman arrives at a new understanding of the evolution of Victorian southern women's identity by comparing the experiences of black women and white women as revealed in church records, personal letters, and slave narratives. Through a unique use of dream analysis, Friedman also shows that the dreams women described in their diaries reveal their struggle to resolve internal conflicts about their families and the church community. This original study provides a new perspective on nineteenth-century southern social structure, its consequences for women's identity and role, and the ways in which the rural evangelical kinship system resisted change.
In the 1600s Colonial French settlers brought Christianity into the lands that are now the state of Mississippi. Throughout the period of French rule and the period of Spanish dominion that followed, Roman Catholicism remained the principal religion. By the time that statehood was achieved in 1817, Mississippi was attracting Methodists, Baptists, Presbyterians, and other Protestant evangelical faiths at a remarkable pace, and by the twentieth century, religion in Mississippi was dominantly Protestant and evangelical. In this book, Randy J. Sparks traces the roots of evangelical Christianity in the state and shows how the evangelicals became a force of cultural revolution. They embraced the poorer segments of society, welcomed high populations of both women and African Americans, and deeply influenced ritual and belief in the state's vision of Christianity. In the 1830s as the Mississippi economy boomed, so did evangelicalism. As Protestant faiths became wedded to patriarchal standards, slaveholding, and southern political tradition, seeds were sown for the war that would erupt three decades later. Until Reconstruction many Mississippi churches comprised biracial congregations and featured women in prominent roles, but as the Civil War and the racial split cooled the evangelicals' liberal fervor and drastically changed the democratic character of their religion into arch-conservatism, a strong but separate black church emerged. As dominance by Protestant conservatives solidified, Jews, Catholics, and Mormons struggled to retain their religious identities while conforming to standards set by white Protestant society. As Sparks explores the dissonance between the state's powerful evangelical voice and Mississippi's social and cultural mores, he reveals the striking irony of faith and society in conflict. By the time of the civil rights movement of the 1960s, religion, formerly a liberal force, had become one of the leading proponents of segregation, gender inequality, and ethnic animosity among whites in the Magnolia State. Among blacks, however, the churches were bastions of racial pride and resistance to the forces of oppression.