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These eighteen pieces have been commissioned to provide a succinct yet comprehensive guide to the best of recent evangelical thinking about how the New Testament is to be interpreted, so that it may speak most clearly to today's world. The need for such a handbook can be felt more keenly as on the one side a secularized world dismisses the biblical faith as outmoded, unworkable, and unsatisfying; and, on the other, numerous Christian communities, committed to taking that faith with ultimate seriousness, are driven by controversies about how to read and understand the Bible. Following the editor's introduction, in which I. Howard Marshall examines a familiar New Testament passage in order to exemplify the problems and rewards that await the careful interpreter, the essays are arranged under four headings, beginning with overviews of the history of New Testament study and the role of the interpreter's presuppositions in this enterprise; then going on to discuss the various critical tools, the methods of exegesis, and the application of the New Testament to the faith and life of the contemporary reader. An annotated bibliography concludes the presentation. Because the issues involved here have too often been ignored in many quarters, more than one approach to or opinion about a given matter may surface in these essays; yet, undergirding this diversity is the author's shared conviction, as conservative evangelicals with a high regard for the authority of Holy Scripture, that we are called upon to study the Bible with the full use of our minds. As the editor writes, The passages which we interpret must be the means through which God speaks to men and women today. Our belief in the inspiration of the Bible is thus a testimony that New Testament exegesis is not just a problem; it is a real possibility. God can and does speak to men through even the most ignorant of expositors of his Word. At the same time he calls us on to devote ourselves to his Word and use every resource to make its message the more clear.
A prize-winning, five-decade history of the evangelical movement in Southern California that explains a sweeping realignment of American politics. From Bible Belt to Sun Belt tells the dramatic and largely unknown story of “plain-folk” religious migrants: hardworking men and women from Oklahoma, Texas, and Arkansas who fled the Depression and came to California for military jobs during World War II. Investigating this fiercely pious community at a grassroots level, Darren Dochuk uses the stories of religious leaders, including Billy Graham, as well as many colorful, lesser-known figures to explain how evangelicals organized a powerful political machine. This machine made its mark with Barry Goldwater, inspired Richard Nixon’s “Southern Solution,” and achieved its greatest triumph with the victories of Ronald Reagan. Based on entirely new research, the manuscript has already won the prestigious Allan Nevins Prize from the Society of American Historians. The judges wrote, “Dochuk offers a rich and multidimensional perspective on the origins of one of the most far-ranging developments of the second half of the twentieth century: the rise of the New Right and modern conservatism.”
This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1892 edition. Excerpt: ... story-- was added to the building in 1881 at a cost of $1,300. All the teachers are colored, three of them having been students in Nashville, and one, Prof. C. S. Dinkins, a graduate of Newton Theological Seminary. The courses of study are academic, normal, and theological. In the latter course some of the professors in the Southern Theological Seminary, as well as pastors in the city, have given lectures to the students. The capacity of the building is wholly inadequate to the demands. The colored people of Kentucky, under the energetic leadership of President Simmons, deserve much praise for what they have done, and speedy success in their undertaking. There are about 275,000 colored people in Kentucky. XII.--BISHOP BAPTIST COLLEGE. Marshall, Texas. The need of a school for the colored people of the Southwest, beyond the Mississippi, had been appreciated for many years prior to 1880, and had engaged the thoughts of Dr. Nathan Bishop, who said to a friend not long before his deatl1 in 1880, "I have $10,000 to put into a school in Texas, when the time has come." This was the inspiration of the movement to establish such an institution, although no positive gift was left for this purpose. In the summer of 1880, Dr. S. W. Marston, superintendent of missions for the freedmen, made a tour of observation with special reference to the location of a school. With the concurrence of the Texas and Louisiana Association, held in August, 1880, it was decided to locate the school at Marshall, Texas. The "Holcombe property," a beautiful site, with a mansion and smaller buildings in the midst of a grove and ten acres of land, was purchased for $2,500. The colored people contrib uted liberally toward the purchase of the property, and at the Texas State...
Together, and separately, black and white Baptists created different but intertwined cultures that profoundly shaped the South. Adopting a biracial and bicultural focus, Paul Harvey works to redefine southern religious history, and by extension southern culture, as the product of such interaction--the result of whites and blacks having drawn from and influenced each other even while remaining separate and distinct. Harvey explores the parallels and divergences of black and white religious institutions as manifested through differences in worship styles, sacred music, and political agendas. He examines the relationship of broad social phenomena like progressivism and modernization to the development of southern religion, focusing on the clash between rural southern folk religious expression and models of spirituality drawn from northern Victorian standards. In tracing the growth of Baptist churches from small outposts of radically democratic plain-folk religion in the mid-eighteenth century to conservative and culturally dominant institutions in the twentieth century, Harvey explores one of the most impressive evolutions of American religious and cultural history.
The black social gospel emerged from the trauma of Reconstruction to ask what a “new abolition” would require in American society. It became an important tradition of religious thought and resistance, helping to create an alternative public sphere of excluded voices and providing the intellectual underpinnings of the civil rights movement. This tradition has been seriously overlooked, despite its immense legacy. In this groundbreaking work, Gary Dorrien describes the early history of the black social gospel from its nineteenth-century founding to its close association in the twentieth century with W. E. B. Du Bois. He offers a new perspective on modern Christianity and the civil rights era by delineating the tradition of social justice theology and activism that led to Martin Luther King Jr.
Some things can not be measured in dollars and cents. For instance, there is no way to put a price tag on a child's heart and mind or to calculate the worth of a young person who is doing the will of God from the heart. In these pages, you will discover the value of Christian education and the incredible difference this investment makes in the life of a young person. This booklet identifies specific risks of public education and shows how Christian education helps young people to develop a heart for God and the mind of Christ. It also briefly covers the issue of accreditation--what it means and why many Christian schools are unaccredited.