The Strict Baptist Historical Society has an online interactive database of ministers and chapels [ http: For earlier years, you can consult the lists of Particular Baptist churches and ministers in England and Wales in the Baptist Annual Register for , and — these also contain biographical information and obituaries. Lists of Baptist ministers can also be found in the Baptist Magazine for pp.
There are a few Baptist ministers who have had huge influence on London Baptists. The most influential is C. Randall, A School of the Prophets: Also prominent was F. Meyer, a Baptist minister who pioneered extensive social ministries in south London in the later nineteenth and early twentieth centuries:. Randall, Spirituality and Social Change: The Contribution of F. Meyer , Paternoster, Carlisle, There are a number of aspects of the life and activities of the congregation that you might wish to examine.
Many Baptist churches in London experienced significant growth during the late nineteenth century, but often experienced decline in the early twentieth century. However, you will find a great deal of variation where attendances are concerned. One way of examining attendances is to consult the religious censuses of London religion of , and In order to consult the original returns you will probably need to go to the National Archives www.
It is, however, straightforward to view the returns at Kew. They available on microfilm in the open access reading room, for which it is not necessary to obtain a readers ticket or make an appointment. Hodder and Stoughton, , with extensive commentaries and analysis. It is available online at www. In the Victorian period many Baptist churches were very active in their engagement with the local community, either in the form of evangelism or social action particularly until the early twentieth century , for example providing welfare through community programmes, clubs for children and adults or temperance societies.
In London the Deaconess movement was of great importance. You will find insights into the activity of churches in their individual church records, particularly members meeting minutes and deacons meeting minutes. You may also find local and denominational newspaper articles that give a picture on the engagement of an individual church with their local community. However, perhaps the most valuable source, if available, for this aspect of a church history is the church magazine or year book. These will include church diaries, adverts for individual events and reports on schemes and activities.
Some Baptist churches also planted subsidiary mission stations in order to further their outreach.
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There is a strong emphasis in Baptist worship and spirituality on preaching, and it may be possible to find sermons by local pastors. But alongside the role of the preacher in worship has been the role of the congregation. Wording of this sort presented a Baptist vision of corporate spirituality, in which the emphasis was on inter-personal relationships as a key element in spiritual growth.
It is worth looking for these covenants, although many of them have not survived. For Baptist worship and spirituality see:. Sunday schools have often been an important part of the life of a congregation. You will often find a Sunday school minute and attendance book in the church records, if you are able to locate them. Furthermore, church magazine and annuals will be a useful source of information.
There are excellent sources relating to family history and the Baptist churches. If you are trying to find details on an ancestor who was a Baptist minister see this article [ http: How can I find out more about them? This includes lists of Non-parochial registers held at the Public Record Office and the library of the Society of Genealogists. This library holds a large collection of material relating to the life and history of Baptists.
This is also an excellent collection of pamphlets, periodicals, journals, church and association records and church histories. This is a major research library for Protestant nonconformity. It includes over , printed books and includes a significant collection of manuscripts relating to English nonconformist leaders, particularly those of the 17th and 18th centuries. This holds a specialist collection of books and magazines relating to the Baptist movement and the Strict Baptists in particular.
There are also Strict Baptist church minute books held here. This library includes over 10, volumes of Calvinistic, Puritan and Reformed works, with a special emphasis on material relating to the Gospel Standard stream of Strict Baptist life. There is a collection of pamphlets, leaflets, booklets and typescript sermons.
Baptist | Building on History: Religion in London | Open University
The information often includes details on the sending church, their years in College and subsequent pastorates. Many of them held pastorates in London. Please see our copyright statement below regarding the copying, distribution and adaption of the material. The authors that have contributed to this website own the copyright. Permission should always be sought if you would like to adapt the material in significant ways. If you are in any doubt as to whether your usage is in agreement with these terms, please seek permissions from the owners. Find your personal contacts including your tutor and student support team:.
Help with accessing the online library, referencing and using libraries near you:. Religion in London Resource guides Baptist. Aims and approach This document is designed for those who wish to explore an aspect of the religious heritage of the Baptist churches in London, in particular the history of an individual church. Pre-nineteenth century London has played an important part in the history of the Baptist movement. The nineteenth century The nineteenth century saw a gradual coming together of Connexion and Particular Baptists.
The twentieth century Church planting was again evident in the midth-century, as it had been previously. Shared doctrines would include beliefs about one God; the virgin birth; miracles; atonement for sins through the death, burial, and bodily resurrection of Jesus ; the Trinity ; the need for salvation through belief in Jesus Christ as the Son of God, his death and resurrection ; grace; the Kingdom of God; last things eschatology Jesus Christ will return personally and visibly in glory to the earth, the dead will be raised, and Christ will judge everyone in righteousness ; and evangelism and missions.
Some historically significant Baptist doctrinal documents include the London Baptist Confession of Faith , Philadelphia Baptist Confession, the New Hampshire Baptist Confession of Faith , the Southern Baptist Convention 's Baptist Faith and Message , and written church covenants which some individual Baptist churches adopt as a statement of their faith and beliefs. Most Baptists hold that no church or ecclesiastical organization has inherent authority over a Baptist church.
Churches can properly relate to each other under this polity only through voluntary cooperation, never by any sort of coercion. Furthermore, this Baptist polity calls for freedom from governmental control. Exceptions to this local form of local governance include a few churches that submit to the leadership of a body of elders , as well as the Episcopal Baptists that have an Episcopal system. Baptists generally believe in the literal Second Coming of Christ.
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Beliefs among Baptists regarding the " end times " include amillennialism , dispensationalism , and historic premillennialism , with views such as postmillennialism and preterism receiving some support. Some additional distinctive Baptist principles held by many Baptists: Since there is no hierarchical authority and each Baptist church is autonomous, there is no official set of Baptist theological beliefs. Baptists have faced many controversies in their year history, controversies of the level of crises.
Baptist historian Walter Shurden says the word "crisis" comes from the Greek word meaning "to decide. In his opinion crises among Baptists each have become decision-moments that shaped their future. Early in the 19th century, the rise of the modern missions movement, and the backlash against it, led to widespread and bitter controversy among the American Baptists. A substantial secession of Baptists went into the movement led by Alexander Campbell , to return to a more fundamental church. Leading up to the American Civil War , Baptists became embroiled in the controversy over slavery in the United States.
Whereas in the First Great Awakening Methodist and Baptist preachers had opposed slavery and urged manumission, over the decades they made more of an accommodation with the institution. They worked with slaveholders in the South to urge a paternalistic institution.
Both denominations made direct appeals to slaves and free blacks for conversion. The Baptists particularly allowed them active roles in congregations. By the midth century, northern Baptists tended to oppose slavery. As tensions increased, in the Home Mission Society refused to appoint a slaveholder as a missionary who had been proposed by Georgia. It noted that missionaries could not take servants with them, and also that the board did not want to appear to condone slavery. The Southern Baptist Convention was formed by nine state conventions in They believed that the Bible sanctions slavery and that it was acceptable for Christians to own slaves.
They believed slavery was a human institution which Baptist teaching could make less harsh. By this time many planters were part of Baptist congregations, and some of the denomination's prominent preachers, such as the Rev. As early as the late 18th century, black Baptists began to organize separate churches, associations and mission agencies.
White Baptist associations maintained some oversight of these and, after a slave rebellion, required a white man to be at church services. In the postwar years, freedmen quickly left the white congregations and associations, setting up their own churches in order to be free of white supervision. In black state conventions united in the national Foreign Mission Convention, to support black Baptist missionary work. Two other national black conventions were formed, and in they united as the National Baptist Convention.
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This organization later went through its own changes, spinning off other conventions. It is the largest black religious organization and the second-largest Baptist organization in the world. A healthy Church kills error, and tears evil in pieces! Not so very long ago our nation tolerated slavery in our colonies. Philanthropists endeavored to destroy slavery, but when was it utterly abolished? It was when Wilberforce roused the Church of God, and when the Church of God addressed herself to the conflict—then she tore the evil thing to pieces!
Elsewhere in the Americas, in the Caribbean in particular, Baptist missionaries and members took an active role in the anti-slavery movement. In Jamaica, for example, William Knibb , a prominent British Baptist missionary, worked toward the emancipation of slaves in the British West Indies which took place in full in Knibb also supported the creation of " Free Villages " and sought funding from English Baptists to buy land for freedmen to cultivate; the Free Villages were envisioned as rural communities to be centred around a Baptist church where emancipated slaves could farm their own land.
Thomas Burchell , missionary minister in Montego Bay , also was active in this movement, gaining funds from Baptists in England to buy land for what became known as Burchell Free Village. Prior to emancipation, Baptist deacon Samuel Sharpe , who served with Burchell, organized a general strike of slaves seeking better conditions. It developed into a major rebellion of as many as 60, slaves, which became known as the Christmas Rebellion when it took place or the Baptist War.
It was put down by government troops within two weeks. During and after the rebellion, an estimated slaves were killed outright, with more than judicially executed later by prosecution in the courts, sometimes for minor offenses. Baptists were active after emancipation in promoting the education of former slaves; for example, Jamaica's Calabar High School , named after the port of Calabar in Nigeria, was founded by Baptist missionaries.
At the same time, during and after slavery, slaves and free blacks formed their own Spiritual Baptist movements - breakaway spiritual movements which theology often expressed resistance to oppression. In the American South the interpretation of the American Civil War, abolition of slavery and postwar period has differed sharply by race since those years. Americans have often interpreted great events in religious terms. Historian Wilson Fallin contrasts the interpretation of Civil War and Reconstruction in white versus black memory by analyzing Baptist sermons documented in Alabama.
Soon after the Civil War, most black Baptists in the South left the Southern Baptist Convention, reducing its numbers by hundreds of thousands or more. God had chastised them and given them a special mission — to maintain orthodoxy, strict biblicism, personal piety, and "traditional" race relations. Slavery, they insisted, had not been sinful.
Rather, emancipation was a historical tragedy and the end of Reconstruction was a clear sign of God's favor. Black preachers interpreted the Civil War, Emancipation and Reconstruction as: They took opportunities to exercise their independence, to worship in their own way, to affirm their worth and dignity, and to proclaim the fatherhood of God and the brotherhood of man. Most of all, they quickly formed their own churches, associations, and conventions to operate freely without white supervision.
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These institutions offered self-help and racial uplift, a place to develop and use leadership, and places for proclamation of the gospel of liberation. As a result, black preachers said that God would protect and help him and God's people; God would be their rock in a stormy land. The Southern Baptist Convention supported white supremacy and its results: On 20 June , the Southern Baptist Convention voted to adopt a resolution renouncing its racist roots and apologizing for its past defense of slavery.
More than 20, Southern Baptists registered for the meeting in Atlanta. The resolution declared that messengers, as SBC delegates are called, "unwaveringly denounce racism, in all its forms, as deplorable sin" and "lament and repudiate historic acts of evil such as slavery from which we continue to reap a bitter harvest. The statement sought forgiveness "from our African-American brothers and sisters" and pledged to "eradicate racism in all its forms from Southern Baptist life and ministry.
The resolution marked the denomination's first formal acknowledgment that racism played a role in its founding.
Baptist churches
Southern Baptist Landmarkism sought to reset the ecclesiastical separation which had characterized the old Baptist churches, in an era when inter-denominational union meetings were the order of the day. The rise of theological modernism in the latter 19th and early 20th centuries also greatly affected Baptists. The Northern Baptist Convention in the United States had internal conflict over modernism in the early 20th century, ultimately embracing it.
Following similar conflicts over modernism, the Southern Baptist Convention adhered to conservative theology as its official position. From Wikipedia, the free encyclopedia. For the Christian sacrament, see Baptism. For other uses, see Baptist disambiguation. Christianity Protestantism Puritanism Anabaptism. Priesthood of all believers Individual soul liberty Separation of church and state Sola scriptura Congregationalism Ordinances Offices Confessions.
Baptist denominations Baptist colleges and universities Baptist World Alliance. Evangelicalism Charismatic movement Neo-charismatic movement. Nondenominational churches House churches. Baptists in the United States and Baptists in Canada. Only in the Atlantic provinces have Canadian Baptists avoided organizational schism. In Upper and Lower Canada Baptist life was shaped from the beginning by conflicting convictions and traditions among immigrants from the US and Britain.
English immigrants to Upper and Lower Canada gave rise to open communion in churches established by American ministers in the late 's who refused to allow Baptists to take communion. From on, immigrants from the Scottish Highlands brought the revivalist tradition of James and Robert Haldane to the Ottawa Valley. Controversy over communion practice and other disagreements hindered co-operation in missionary work and education for several decades.
From the s on, slaves escaping from the southern US by the Underground Railroad established a network of black congregations. In Ontario Baptists sent a minister to Winnipeg. Meanwhile, churches were founded on the Pacific coast, in Victoria and New Westminster With the growth in church membership in central and western Canada since the s, Baptist congregations, composed of immigrants, worship in more than 30 different languages.
In recent years, the fastest-growing Baptist churches in Canada have been Chinese-speaking congregations. In a national fellowship was formed called the Baptist Federation of Canada, which became the Canadian Baptist Federation in Although their roots are in the Canadian Protestant tradition, several smaller groups maintain a relationship with Baptist groups in the US even though they have Canadian administrations. The oldest such congregation was organized in Bridgeport, Ontario near Kitchener in but most of the churches today are located in the western provinces and have long since lost ethnic identity.
Their descendants continue a separate fellowship known as the Baptist General Conference of Canada. The majority of their congregations today are in western Canada. Against the protests of the older indigenous Canadian Baptist bodies, the largest Protestant denomination in the US, the Southern Baptists, expanded work into western and central Canada from the s on. In the congregations, which were initially associated with the American body, formed the Canadian Convention of Southern Baptists renamed the Canadian National Baptist Convention in , with affiliated churches originally in all except the Atlantic provinces, and subsequently from coast to coast.
The Canadian Baptist mosaic has been further enriched by several small groups with distinctive identities. For example, the Alliance of Reformed Baptist Churches, founded in New Brunswick as part of the holiness movement, merged with the Wesleyan Methodist Church in There are also many independent Baptist congregations which are not affiliated with any larger group. Many Baptists have made significant contributions to the Baptist community in Canada.
These leaders and scholars include Dr Jonathan Wilson, professor of theology at Carey Theological College, who added considerably to the theological thought and discussion of Canadian religion and social justice. Dr Gary Nelson, former general secretary of Canadian Baptist Ministries, contributed to the global influence that Baptists have exercised in missionary work and overseas partnerships. In the field of Biblical scholarship Dr Craig A. Evans, Acadia Divinity College, has become internationally known for his critique of populist interpretations of Biblical literature.
Several conventions or conferences co-operate in the Baptist World Alliance. With more than member conventions in countries, the BWA reports global membership of 47 million adults. Baptists have been divided in their attitudes to ecumenical relations. Many congregations co-operate with other churches in Evangelism , joint services and social ministries, and many support the Evangelical Fellowship of Canada. In , however, it terminated its affiliation because of lack of consensus among its 4 constituent conventions. Between the s and s Baptists became aware that as a group there was discrimination against the free churches.
Baptists in Ontario gave leadership in the Clergy Reserves dispute and as a result were instrumental in establishing a non-sectarian university in Toronto. At the same time in Nova Scotia, Baptists formed the first post-secondary educational institution in Canada, Acadia College , that did not require a statement of belief or denominational affirmation from either students or teachers.
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Baptists founded several colleges: