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In the Mid-1630S, a Teenager of Welsh Descent by the Name of William Kiffin
P a g e | 1 “AN HONOURABLE ESTEEME OF THE HOLY WORDS OF GOD”: PARTICULAR BAPTIST WORSHIP IN THE SEVENTEENTH CENTURY “I value not the Practice of all Mankind in any thing in God’s Worship, if the Word of God doth not bear witness to it” Benjamin Keach 1 In the mid-1630s, a teenager of Welsh descent by the name of William Kiffin (1616-1701), who had been orphaned as a young boy and subsequently apprenticed to a glover in London, became so depressed about his future prospects that he decided to run away from his master. It was a Sunday when he made good his escape, and in the providence of God, he happened to pass by St. Antholin’s Church, a hotbed of Puritan radicalism, where the Puritan preacher Thomas Foxley was speaking that day on “the duty of servants to masters.” Seeing a crowd of people going into the church, Kiffin decided to join them. Never having heard the plain preaching of a Puritan before, he was deeply convicted by what he heard and was convinced that Foxley’s sermon was intentionally aimed at him. Kiffin decided to go back to his master with the resolve to hear regularly “some of them they called Puritan Ministers.”2 1 The Breach Repaired in God’s Worship: or, Singing of Psalms, Hymns, and Spiritual Songs, proved to be an Holy Ordinance of Jesus Christ (London, 1691), p.69. 2 William Orme, Remarkable Passages in the Life of William Kiffin (London: Burton and Smith, 1823), p.3. In the words of one writer, St. -
Serampore: Telos of the Reformation
SERAMPORE: TELOS OF THE REFORMATION by Samuel Everett Masters B.A., Miami Christian College, 1989 A Thesis Submitted to the Faculty in partial fulfillment of the requirements for the degree of Master of Arts in Religion at Reformed Theological Seminary Charlotte, North Carolina December, 2010 Accepted: ______________________________ Dr. Samuel Larsen, Project Mentor ii ABSTRACT Serampore: the Telos of the Reformation Samuel E. Masters While many biographies of missionary William Carey have been written over the last two centuries, with the exception of John Clark Marshman’s “The Life and Times of Carey, Marshman and Ward: Embracing the History of the Serampore Mission”, published in the mid-nineteenth century, no major work has explored the history of the Serampore Mission founded by Carey and his colleagues. This thesis examines the roots of the Serampore Mission in Reformation theology. Key themes are traced through John Calvin, the Puritans, Jonathan Edwards, and Baptist theologian Andrew Fuller. In later chapters the thesis examines the ways in which these theological themes were worked out in a missiology that was both practical and visionary. The Serampore missionaries’ use of organizational structures and technology is explored, and their priority of preaching the gospel is set against the backdrop of their efforts in education, translation, and social reform. A sense is given of the monumental scale of the work which has scarcely equaled down to this day. iii For Carita: Faithful wife Fellow Pilgrim iv CONTENTS Acknowledgements …………………………..…….………………..……………………...viii Chapter 1. INTRODUCTION …………………………………………………………….9 The Father of Modern Missions ……………………………………..10 Reformation Principles ………………………………………….......13 Historical Grids ………………………………………………….......14 Serampore and a Positive Calvinism ………………………………...17 The Telos of the Reformation ………………………………………..19 2. -
The Representation of Puritans in William Shakespeare's Twelfth Night
AWEJ for Translation & Literary Studies, Volume2, Number 1, February 2018 Pp. 97-105 DOI: http://dx.doi.org/10.24093/awejtls/vol2no1.7 The Representation of Puritans in William Shakespeare’s Twelfth Night Rachid MEHDI Department of English, Faculty of Art Abderahmane-Mira University of Bejaia, Algeria Abstract This article is a study on the representation of Puritans in William Shakespeare’s Twelfth Night; or, What You Will, one of his most popular comic play in the modern theatre. In mocking Malvolio’s morality and ridiculous behaviour, Shakespeare wanted to denounce Puritans’ sober society in early modern England. Indeed, Puritans were depicted in the play as being selfish, idiot, hypocrite, and killjoy. In the same way, many other writers of different generations, obviously influenced by Shakespeare, have espoused his views and consequently contributed to promote this anti-Puritan literature, which is still felt today. This article discusses whether Shakespeare’s portrayal of Puritans was accurate or not. To do so, the writer first attempts to define the term “Puritan,” as the latter is quite equivocal, then take some Puritans’ characteristics, namely hypocrisy and killjoy, as provided in the play, and analyze them in the light of the studies of some historians and scholars, experts on the post Reformation Puritanism, to demonstrate that Shakespeare’s view on Puritanism is completely caricatural. Keywords: caricature, early modern theatre, Malvolio, Puritans, satire Cite as: MEHDI, R. (2018). The Representation of Puritans in William Shakespeare’s Twelfth Night. Arab World English Journal for Translation & Literary Studies, 2 (1). DOI: http://dx.doi.org/10.24093/awejtls/vol2no1.7 Arab World English Journal for Translation & Literary Studies 97 eISSN: 2550-1542 |www.awej-tls.org AWEJ for Translation & Literary Studies Volume, 2 Number 1, February 2018 The Representation of Puritans in William Shakespeare’s Twelfth Night MEHDI Introduction Puritans had been the target of many English writers during the sixteenth and seventeenth centuries. -
In One Sacred Effort – Elements of an American Baptist Missiology
In One Sacred Effort Elements of an American Baptist Missiology by Reid S. Trulson © Reid S. Trulson Revised February, 2017 1 American Baptist International Ministries was formed over two centuries ago by Baptists in the United States who believed that God was calling them to work together “in one sacred effort” to make disciples of all nations. Organized in 1814, it is the oldest Baptist international mission agency in North America and the second oldest in the world, following the Baptist Missionary Society formed in England in 1792 to send William and Dorothy Carey to India. International Ministries currently serves more than 1,800 short- term and long-term missionaries annually, bringing U.S. and Puerto Rico churches together with partners in 74 countries in ministries that tell the good news of Jesus Christ while meeting human needs. This is a review of the missiology exemplified by American Baptist International Ministries that has both emerged from and helped to shape American Baptist life. 2 American Baptists are better understood as a movement than an institution. Whether religious or secular, movements tend to be diverse, multi-directional and innovative. To retain their character and remain true to their core purpose beyond their first generation, movements must be able to do two seemingly opposite things. They must adopt dependable procedures while adapting to changing contexts. If they lose the balance between organization and innovation, most movements tend to become rigidly institutionalized or to break apart. Baptists have experienced both. For four centuries the American Baptist movement has borne its witness within the mosaic of Christianity. -
Impact of Spirituality on Thousand Years Old Cuttack City in Business
American International Journal of Available online at http://www.iasir.net Research in Humanities, Arts and Social Sciences ISSN (Print): 2328-3734, ISSN (Online): 2328-3696, ISSN (CD-ROM): 2328-3688 AIJRHASS is a refereed, indexed, peer-reviewed, multidisciplinary and open access journal published by International Association of Scientific Innovation and Research (IASIR), USA (An Association Unifying the Sciences, Engineering, and Applied Research) Impact of Spirituality on Thousand Years Old Cuttack City in Business Management and Communication Pintu Mahakul Doctoral Candidate, Department of Business Administration Berhampur University, Bhanja Bihar, Berhampur-760007, Odisha, INDIA Abstract: This is true that human beings live with many hopes and attitudes in society and cooperation, integration, business and exchanging services become inevitable parts of life. Management of social affairs and communication become main aspects of society and thousand years old Cuttack city stands to witness success where people of many languages, caste, colours, religions and ideologies unite for brotherhood. Keeping great cultural and spiritual heritage of this city ahead and observing continuous degradation of values in modern society this study comes within mind to know about impact of spirituality on city which binds people in one thread of love and teaches values and ethics for management of society and business. Skill of effective communication is the medium of interaction and we learn values of communication having this study. This again keeps importance for developing new theories of communication for business management basing on spiritual perspectives and values drawn from Cuttack city. Reviewing historical literature and going deep to this study we know that spiritual movement positively impacts people and spiritual environment is field of sustainable development. -
'Hazarding All for God at a Clap': the Spirituality of Baptism Among British
185 'HAZARDING ALL FOR GOD AT A CLAP' The Spirituality of Baptism among British Calvinistic Baptists! One of the perennial debates of Baptist historiography is how to describe the churchmanship of the well-known Puritan, John Bunyan (1628-1688). British historian B.R. White, in his superb study The English Baptists of the Seventeenth Century, describes Bunyan's Bedford congregation as an Independent, or Congregationalist, church which 'tolerated the practice of both forms of baptism - of infants and of believers. ,2 Similarly Canadian Baptist historian, David T. Priestley, finds it 'impossible to view Bunyan or his Bedford congregation as Baptist, given the definition of terms in effect in the early Restoration and Bunyan's explicit rejection of Baptist membership criteria. ,3 Earlier Baptist authors of the eighteenth and nineteenth centuries, on the other hand, were wont to regard him as a vital part of their tradition. Well aware that Bunyan's open membership/open communion principles put him at odds with most of them, they considered him nevertheless to be 'an open communion Baptist', to use the words of the Ontario Baptist, Thomas L. Davidson. 4 Major reasons why Baptists longed to have Bunyan in their pantheon of worthies would include such things as his literary genius, his Christocentric piety - well illustrated, for instance, in the posthumously published The Saints' Knowledge of Christ's Love - and his radical Nonconformity, which was immortalized in his Pilgrim's Progress. The last of these items was especially appealing to a community that, throughout the eighteenth century and for much of the nineteenth century, was subjected to extensive legal discrimination, which basically rendered them second class citizens. -
Missionary Position: the Irony of Translational Activism in Colonial Orissa Debendra K
Document generated on 09/29/2021 9:26 a.m. TTR Traduction, terminologie, re?daction Missionary Position: The Irony of Translational Activism in Colonial Orissa Debendra K. Dash and Dipti R. Pattanaik Traduction engagée Article abstract Translation and Social Activism Translating was crucial to the missionary project everywhere, especially after Volume 18, Number 2, 2e semestre 2005 the Protestant Reformation. In their competition to expand their reach, various denominations of missionaries not only translated the Scriptures into the URI: https://id.erudit.org/iderudit/015766ar various local languages where they went, but also mediated various modern DOI: https://doi.org/10.7202/015766ar institutions like the school system, health-care and print-technology in those traditional societies. These institutions and the activity of translation were often the means to achieve the ultimate goal of proselytization. Their rate of See table of contents success in achieving their goal in different places varied for several reasons. In places like Orissa where there was a deep-rooted cultural and religious tradition, their rate of success was very low. Even the forces of modernity they Publisher(s) tried to mediate were regarded with suspicion for a long time on account of the peculiar political condition prevalent in Orissa at that time. Their activism in Association canadienne de traductologie Orissa during the early part of 19th century was conflated with colonial hegemony. Moreover, the racial and cultural pride of missionaries prevented ISSN them from respecting the local condition and culture. Therefore, the 0835-8443 (print) translations they undertook were perceived as ridiculous and were summarily 1708-2188 (digital) rejected. -
William Carey: Did You Know? Little-Known Or Remarkable Facts About William Carey
Issue 36: William Carey: 19th c. Missionary to India William Carey: Did You Know? Little-known or remarkable facts about William Carey Dr. R.E. Hedland is missionary lecturer for the Conservative Baptist Fellowship Mission Society in Mylapore, India. He is the author of The Mission of the Church in the World (Baker, 1991). William Carey translated the complete Bible into 6 languages, and portions into 29 others, yet he never attended the equivalent of high school or college. His work was so impressive, that in 1807, Brown University conferred a Doctor of Divinity degree on him. William Carey is often called the Father of Modern Protestant Missions. But the first European Protestant missionaries to Asia arrived almost a century before he did. By the time Carey established his mission community, there were thousands of Christians in a Pietist-led settlement in southern India. William Carey’s ministry sparked a new era in missions. One historian notes that his work is “a turning-point; it marks the entry of the English-speaking world on a large scale into the missionary enterprise—and it has been the English-speaking world which has provided four-fifths of the [Protestant] missionaries from the days of Carey until the present time.” Due to an illness, Carey lost most of his hair in his early twenties. He wore a wig for about ten more years in England, but on his way to India, he reportedly threw his wig in the ocean and never wore one again. This famous phrase is the best-known saying of William Carey, yet Carey never said it this way. -
VU Research Portal
VU Research Portal "All Who Love Our Blessed Redeemer" Graham, L.A. 2021 document version Publisher's PDF, also known as Version of record Link to publication in VU Research Portal citation for published version (APA) Graham, L. A. (2021). "All Who Love Our Blessed Redeemer": The Catholicity of John Ryland Jr. General rights Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal ? Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. E-mail address: [email protected] Download date: 01. Oct. 2021 VRIJE UNIVERSITEIT “ALL WHO LOVE OUR BLESSED REDEEMER” The Catholicity of John Ryland Jr ACADEMISCH PROEFSCHRIFT ter verkrijging van de graad Doctor of Philosophy aan de Vrije Universiteit Amsterdam, op gezag van de rector magnificus prof.dr. V. Subramaniam, in het openbaar te verdedigen ten overstaan van de promotiecommissie van de Faculteit Religie en Theologie op dinsdag 19 januari 2021 om 13.45 uur in de online bijeenkomst van de universiteit, De Boelelaan 1105 door Lon Alton Graham geboren te Longview, Texas, Verenigde Staten promotoren: prof.dr. -
July-September 2016, Volume 18 No. 1
DIALOGUE QUARTERLY Volume-18 No. 1 July-September, 2016 Subscription Rates : For Individuals (in India) Single issue Rs. 30.00 Annual Rs. 100.00 For 3 years Rs. 250.00 For Institutions: Single Issue Rs. 60.00 in India, Abroad US $ 15 Annual Rs. 200.00 in India, Abroad US $ 50 For 3 years Rs. 500.00 in India, Abroad US $ 125 All cheques and Bank Drafts (Account Payee) are to be made in the name of “ASTHA BHARATI”, Delhi. Advertisement Rates : Outside back-cover Rs. 25, 000.00 Per issue Inside Covers Rs. 20, 000.00 ,, Inner page coloured Rs. 15, 000.00 ,, Inner full page Rs. 10, 000.00 ,, DIALOGUE QUARTERLY Editorial Advisory Board Mrinal Miri Jayanta Madhab Editor B.B. Kumar Consulting Editor J.N. Roy ASTHA BHARATI DELHI The views expressed by the contributors do not necessarily represent the view-point of the journal. © Astha Bharati, New Delhi Printed and Published by Dr. Lata Singh, IAS (Retd.) Secretary, Astha Bharati Registered Office: 27/201 East End Apartments, Mayur Vihar, Phase-I Extension, Delhi-110096. Working Office: 23/203 East End Apartments, Mayur Vihar, Phase-I Extension, Delhi-110096 Phone : 91-11-22712454 e-mail : [email protected] web-site : www. asthabharati.org Printed at : Nagri Printers, Naveen Shahdara, Delhi-32 Contents Editorial Perspective 7 Intellectual mercenaries, the Post-Independence Avataras of the Hindu Munshis 1. North-East Scan Assam Floods: Another Perspective 11 Patricia Mukhim Manipur: Maintaining Sanity in the Times of Chaos 14 Pradip Phanjoubam 2. Pre-Paninian India Linguistic Awareness from Rig Veda to Mahabharata 17 Dr. -
Colby Missionaries in East Asia, 1822-1949
Colby Missionaries in East Asia, 1822-1949 Stephanie Ruys de Perez 5/8/2013 Introduction Starting with Colby’s first graduate, George Dana Boardman in 1822, and through the end of the Second World War, Colby alumni worked throughout the world as missionaries. Beginning with Boardman, missionary activity became an integral element of Colby’s purpose and is an important part of the college’s history. While missionary activity is no longer a part of life at Colby today, remnants of the legacy of Colby’s missionaries live on. Out of the fifty-seven foreign missionaries from Colby, forty-seven of them worked on missions to Asia.1 These missionaries had a broad range of experiences based on the very different countries in which they worked in, the range of the time periods in which they served in, and the organizations for which they worked. As Colby was founded as a Baptist institution, the majority of Colby missionaries went by appointment of the American Baptist Missionary Union, which was coincidentally formed only one year after Colby’s founding date, in 1814.2 Perhaps the two most significant foreign missions in Colby’s history were the American Baptist Mission to Burma, and the American Baptist Mission to China. The mission to Burma involved eighteen Colby graduates from the class years from 1822 to 1926, making it the longest and largest mission of Colby graduates.3 The mission to China involved fifteen Colby graduates from the class years from 1854 to 1918, putting it closely behind Burma in both numbers of Colby missionaries and time span of involvement. -
PROGRESSIVE COVENANTALISTS AS REFORMED BAPTISTS Daniel Scheiderer
WTJ 82 (2020): 137–52 PROGRESSIVE COVENANTALISTS AS REFORMED BAPTISTS Daniel Scheiderer At least three new systems of covenant theology have arisen in Calvinistic Baptist circles in recent decades: new covenant theology, progressive covenantalism, and 1689 Federalism (Reformed Baptists). Each group has its own proponents and its own circles of influence, but churches impacted by each proposal are generally familiar to one another. Because progressive covenantalists initially described themselves as a subset of new covenant theology, arguments against new covenant theology were often simply co-opted for use against progressive covenantalists. This article aims to demonstrate that progressive covenantalists have significant points of continuity with their Reformed Baptist brothers that facilitate mutual benefit between the two camps. To demonstrate this continuity, the cov- enants of works and grace and the new covenant are examined in the two systems alongside their Particular Baptist forefathers to show that all three groups operate with a basically continuous infrastructure. The benefit of such a study is that it distinguishes the progressive covenantal proposal from the proposal of new covenant theology while avoiding simplistic read- ings that deny the real differences between progressive covenantalists and Reformed Baptists. The study does not deny the real tension that exists in progressive covenantalists’ reinterpretation of the fourth commandment, but it sets aside that debate so that points of clear commonalities may be seen for what they are. Too often conversations about covenant theology have passed one another, and so this article aims to initiate a conversation between two groups that ought to be the nearest allies. “ rogressive covenantalism” broke onto the scene in 2012 with Peter Gentry and Stephen Wellum’s book Kingdom through Covenant.