Dewey Decimal230/.6
SynopsisIn this book the fullness of the Baptist experience in Christian higher education is explored, charted, and analyzed. Beginning with the establishment in 1756 of the Academy and reaching to the present the author explores the need for Baptists to pursue education and the types of schools they founded. Included are colleges, universities, manual labor schools, literary and theological institutions, theological schools, and bible colleges. Special attention is given to women and higher education and the Black Baptist achievements. Details are provided about what makes a Baptist school Baptist: charters, trustees, presidents, support, church accountability. Chapters at the end of the typological and chronological narratives ponder the meaning of denominational education at present, with suggestions about the future of faith-based institutions and the failure of contemporary literature to attend properly to Baptist idiosyncrasies., Offers a comprehensive analysis of Baptist theology. Embracing in one common trajectory the major Baptist confessions of faith, the major Baptist theologians, and the principal Baptist theological movements and controversies, this book spans four centuries of Baptist doctrinal history, acknowledging first the pre-1609 roots of Baptist theology., This title offers a comprehensive analysis of Baptist theology. Embracing in one common trajectory the major Baptist confessions of faith, the major Baptist theologians, and the principal Baptist theological movements and controversies, this book spans four centuries of Baptist doctrinal history. Acknowledging first the pre-1609 roots (patristic, medieval, and Reformational) of Baptist theology, it examines the Arminian versus Calvinist issues that were first expressed by the General Baptists and the Particular Baptists; that dominated English and American Baptist theology during the seventeenth and eighteenth centuries from Helwys and Smyth and from Bunyan and Kiffin to Gill, Fuller, Backus, and Boyce; and, that were quickened by the 'awakenings' and the missionary movement. Concurrently there were the Baptist defense of the Baptist distinctives vis-a-vis the pedobaptist world and the unfolding of a strong Baptist confessional tradition. Then during the nineteenth and twentieth centuries the liberal versus evangelical issues became dominant with Hovey, Strong, Rauschenbusch, and Henry in the North and Mullins, Conner, Hobbs, and Criswell in the South even as a distinctive Baptist Landmarkism developed, the discipline of biblical theology was practiced and a structured ecumenism was pursued. Missiology both impacted Baptist theology and took it to all the continents, where it became increasingly indigenous. Conscious that Baptists belong to the free churches and to the believers' churches, a new generation of Baptist theologians at the advent of the twenty-first century appears somewhat more Calvinist than Arminian and decidedly more evangelical than liberal.