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Wright examines these churches' historical connections with the outside world and their newly cultivated interest in international politics. He argues that the clerical and missionary élite's vision of "a new internationalism" was burdened by essentially "Victorian" ideas of the inherent superiority of Protestant Christianity, political democracy, and Anglo-Saxon "race characteristics." Tensions between its traditional world view and the new realities of international and inter-racial relations eventually made this vision untenable. According to Wright, the Canadian churches of mainline Protestantism tried to find a middle ground. They relaxed the link between conversion and westernization and came to accept the legitimacy of indigenous churches in Asia and Africa. Although they ultimately stuck to their theme of Christian brotherhood and service, they confronted the theological challenges of reconciling Christianity with other belief systems and the intellectual revolution in the West. And, although they paid ritual respect to the League of Nations and collective security and accepted war in 1939 as necessary, they showed keen interest in disarmament. While the ambivalence of this middle ground had some tragic consequences, such as the incapacity of the Canadian Protestant leadership to lobby forcefully on behalf of either European Jewish refugees in the 1930s or Japanese- Canadians interred during World War II, there were successes in humanitarian, relief, and educational work abroad. The churches' activities also helped shape the international role of the Christian community and their eventual acceptance of both ethnic diversity and the developing nations' right to self-determination laid much of the groundwork for Canada's post-war approach to foreign aid and development.
The book is a collection of twenty-one essays discussing how Baptists throughout the world have related to other Christians and to other institutions and movements over the centuries. The theme of this collection of twenty-one essays, 'Baptists and Others', includes relations with other Christians and with other institutions and movements. What, the authors ask, has been the Baptist experience of engaging with different groups and developments? The theme has been explored by means of case studies, some of which are very specific in time and place while others cover long periods and more than one country. In the first half the contents are arranged by period. The first section examines early Baptists, the second nineteenth-century Baptists in Britain and America and the third Baptists in the twentieth century. The second half turns to various parts of the world. There is a section on Australia, another on New Zealand and a third on Asia and Africa. The overall picture is one of a complicated series of relationships as Baptists defined themselves as different from other bodies and yet, especially in the twentieth century, tried to co-operate in mission and ecumenical endeavour. 'Baptists are often regarded as enthusiastic separatists and unenthusiastic ecumenists. These essays, based on hard evidence rather than passing impressions, are a necessary correction to superficial prejudices and show the reality to be much more complex and nuanced, as well as varied over time and place. The book is a smorgasbord of delights. Yet, readers should avoid the temptation to pick and choose from the menu, ensuring rather that each offering is digested so they enjoy a balance and nutritious meal.' Derek Tidball