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How are Baptists distinctive as a Christian denomination? Canadian Baptists, confronted with the question of discovering a common identity from the welter of strands of influence that make up their heritage, may infer several answers from the essays in Memory and Hope.

Customer Reviews (2)

Southern Baptists and American Culture
Whenever someone asks me why I am happy to be (and stay) a Southern Baptist, I usually point out three reasons. The first reason is theological. I agree with the Baptist Faith and Message (2000).

The second reason is missional. I know of no better mission force in the world than the International Mission Board. What Southern Baptists have accomplished together for world missions is truly remarkable, and I offer hearty support to this effort.

The third reason is historical. Thirty years ago, the trajectory of the SBC was heading towards liberalism. Our journey mirrored that of many mainline denominations. By God's grace, we made a course-correction. I am thankful for the Conservative Resurgence and I hope we are seeing the beginnings of a Great Commission Resurgence.

For those interested in the controversy that took place in Southern Baptist life during the last decades of the last century, let me recommend Uneasy in Babylon: Southern Baptist Conservatives and American Culture (University of Alabama, 2002) by Barry Hankins. Hankins puts together a fascinating profile of Southern Baptist conservatives.

From the beginning, Hankins lays his cards on the table. He admits that he is more "moderate" than conservative, but he claims to be an outsider as he does his research. Though he leans to the moderate side, Hankins recognizes that there were major issues at stake in the Conservative Resurgence. He criticizes the moderates for downplaying the significance of conservative concerns. Hankins sees misinterpretation on both sides of the divide.

The best part of the book is Hankins' profile of Southern Baptist conservatives, men like Al Mohler, Paige Patterson, Timothy George and Richard Land. Moderates tend to lump all these men together. Hankins ably demonstrates that there are significant distinctions in their overall vision. He shows that these men may be united on many essential doctrines, but there are enough distinctions to keep them from being labeled together.

Uneasy in Babylon tells the story of the Conservative Resurgence topically. One chapter focuses on the transformation of Southern Seminary from a left-wing institution, to a progressive evangelical school, to a politically right-wing seminary. Another chapter documents the differences between Southern Baptists on race issues. A third chapter focuses on church/state relations, specifically the development of church state relations throughout Southern Baptist history and in the past thirty to forty years.

Hankins proves his ability as an historian by dealing with complexity within the conservative ranks. Yet, he still finds it helpful to synthesize some of the beliefs and practices that are common to most on the conservative side. His ability to find a balance between complexity and synthesis is what makes this book valuable.

very good book
Definitely worth buying/reading if you're interested in southern religious history and culture.This book is about the Southern Baptist Convention from 1979, when conservatives began taking it over, until c. 2000, when the book was written.The title alludes to Spain's _At Ease in Zion_, and hence points to the topic.The subtitle, "Southern Baptist Conservatives and American Culture," points to the overall interpretive framework:namely, that many Southerners reacted to the loss of political freedom after the civil war and the loss of traditional southern culture in the 20th century by becoming "culture warriors."Baptists often have stayed away (as a group, not as individuals) from political action in order to preserve the right of private worship:I won't meddle in your affairs if you don't meddle in mine.This changed in the late 70s, and Hankins wants to give an account of how, and to the extent that he can, why it did.That's putting the matter coarsely:Hankins does a much better job of making the case fairly.

Strengths:Hankins did personal interviews with a lot of the main characters in his story and did a fair amount of archival work.Overall the book is easy to read.It covers a variety of themes.Hankins generally succeeds in adopting a perspective that is relatively impartial, and tries to represent all sides fairly.So it's good at what it tries to do.

Weaknesses:The book is a little stilted in format.The final paragraph of each chapter is often fairly incoherent, because Hankins is trying to make a transition to the next chapter, even when this seems rather artificial.Each chapter has a conclusion, even when there's really nothing to conclude, etc.The sections within each chapter are a bit on the long side; I think Hankins was trying to ensure that each chapter was about the same length, so the density of information varies a little.Also, the book focuses on the intellectuals and activists, though it makes reference to the fact that often the masses of Southern Baptists had different views.It would have been nice to get more insight into the average worshipper, but that would have been another book, and a harder one to write.

More importantly, Hankins is a historian, and his background isn't as strong in philosophy or hermeneutics.This comes across when he tries to interpret the debates that he discusses.In fact, interpretation is the weakest part of the book:I'd have been happier if Hankins simply described what happened as best as he could.Occasionally Hankins editorializes on what happened or takes a position on a particular debate, and this really doesn't add anything to the narrative.

Structure:the first two chapters provide background and context, and the third talks about the conservative takeover of the SBC seminaries; these chapters are the best part of the book.Chapters 4-5 (about 60 pages) discuss the SBC view of church-state relations, and there really isn't two chapters' worth of material here.So the middle of the book really drags.I almost gave up at this point, but I'm glad I didn't.The final chapters on the abortion controversy, gender, and race are interesting and informative.Don't get me wrong:the church-state problem is vital, but Hankins just doesn't have two chapters worth of material here.The race issue is really key in a lot of ways, so it's a good place for the book to end.

_Uneasy in Babylon_ leaves the reader with more questions than answers, and that's the way it should be.It tackles a big topic, provides a good introduction to the external facts, and leaves room both for more scholarship and for the reader to continue thinking about the issues it addressed.If Hankins thinks he should, or can, interpret what happened, I think we can understand why:readers will want to do the same thing.So it's really a book that makes you think.
... Read more

Product Description
The largest Protestant denomination in the United States is in the midst of a serious identity crisis; many Baptists are revisiting or turning away from the tradition, leaving others to become increasingly uncertain that the denomination can remain viable. Here, however, noted Baptist historian Bill Leonard wades through the murky waters of the Baptist past and explores the historic commitments of this unique people -- all in an effort to shed light on its contemporary dilemmas and evaluate the prospects for a Baptist future. While encouraging members of the faith to thoroughly and fairly evaluate their heritage -- and its many blunders along the way -- Leonard ultimately argues that the Baptists' contentious 'audacious witness' shown throughout its history still has a worthy role to play in the twenty-first century. ... Read more

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Customer Reviews (3)

Sad commentary on today' academia
I looked forward to receiving this book, thinking it would offer helpful insights into Broadus's character and achievements. Sadly, it only reflects the low level of academia today. The editors really needed to tighten up the contributions, inasmuch as there is so much overlap. They also needed to challenge contributors to come up with more acute insights into the life and writings of this distinguished minister/professor.

John A. Broadus as Pastor, Teacher, and Scholar
In the history of denominations there is often one individual who is credited with having set the standards for those who followed.For Southern Baptists no one figure stands out more than John Albert Broadus (1827-1895), pastor, scholar and preacher extraordinaire.Much has been written about Broadus, so one may wonder why another book?John A. Broadus: A Living Legacy, edited by David S. Dockery and Roger D. Duke (Nashville: B&H Academic, 2008) is a collection of essays by prominent Baptist scholars meant to provide the reader with a well-balanced view of Broadus' role in shaping the defining characteristics of what it means to be Southern Baptist.
In his brief Introduction to the volume, Timothy George points out that although Broadus was very much a southerner, he was equally at home delivering a lecture series at Yale Divinity School or preaching a sermon at the Charlottesville (Va.) Baptist Church, where he served as pastor during the 1850s.During the Civil War, he served as a chaplain to the Confederate Army.As his reputation spread after the Civil War, Broadus shared the same platform with the noted English Christian speaker Henry Drummond at D. L. Moody's annual Northfield Conference.None other than Charles Spurgeon called Broadus the "greatest of living preachers."The book's contributors demonstrate that many of what are often termed the "distinctives" of Southern Baptist faith were emphasized by Broadus.
Roger D. Duke explains how Broadus' popularity as a preacher was based on both his conviction that the art of preaching must emphasize making the deep truths of God's inspired word understandable to the congregation, in order that the Holy Spirit might use the sermon to bring the lost to a saving knowledge of the gospel.In his classic work A Treatise on the Preparation and Delivery of Sermons (1870), Broadus quoted St. Augustine: "Make the truth plain, make it pleasing, make it moving" (72).But the exposition of truth was to be based upon a sound scholarly study of the Scriptures themselves and the best biblical scholarship of the day.Broadus was himself a scholar trained in the classic philosophers as well as in biblical Hebrew and Greek.He was also trained in the scholarly languages of his time--classical Greek, Latin, German and French.Richard Melick notes that as a "preacher-scholar" and a "pastor-teacher" Broadus was exceptional for his day.He also suggests that in his scholarship and preaching Broadus anticipated many of the issues that concern Baptists today.
In one of the most interesting essays in the book, "How to Preach Marketable Messages without Selling Out the Savior: Broadus on the role of Sensationalism in Preaching," Beecher L. Johnson shows that Broadus has some advice for seminarians preparing to pastor churches and preach the gospel in today's commercialized, media-driven world of middle class evangelicalism.Broadus spoke out forcefully in his day against the growing practice of sensationalism in preaching.It was not the legitimate appeal to the senses that Broadus criticized.In a lecture on the subject, he said: "Preachers must do all they can with propriety do, to make preaching attract attention-wake men up-compel them to listen, think, remember" (216).But Johnson notes that Broadus "also warned of the divisiveness of preaching on politics, the evil of promoting heresy to draw a crowd, and the shallow spiritual environment that too strong a focus on secular themes fostered" (219).
Broadus saw certain dangers in the use of sensationalism in preaching.Once employed,it would be nearly impossible to maintain the intensity, since the audience would expect a new "high" with each sermon.It also demeaned what Broadus felt was the sacred act of preaching.As Johnson points out, for Broadus the cross of Christ was the only legitimate draw, "the only thing that in the end would prove to be sufficient in leading men to Christ, transforming them, and keeping them in the faith."As Johnson concludes, for Broadus and those who shared his convictions, the pulpit was "no place for cuteness" (222).In short, Broadus feared that sensationalism in preaching would impair the listener's ability to discern the truth in a message, obscure the gospel, and at best, "inadvertently downgrade the message of Scripture to the level of life enhancement and the role of Christ to that of `life coach'" (237).As a solution, Broadus urged the preacher to look to Christ as his model.He should use plain language intelligible to the audience in order that the truth of the Bible might be made available to the common man or woman, that the lost might be saved, and the kingdom of God advanced.
In his concluding essay, "Broadus's Living Legacy," James Patterson points to Broadus's timeliness on an issue that has drawn much attention among Southern Baptists today, that is, the role of Calvinism.Broadus was one of the founding faculty of Southern Seminary, and he, like his colleagues, "openly identified themselves as Calvinists."But it was not the dogmatic, five-point Calvinism associated with the Synod of Dort (1618-19).It was one that "upheld a robust view of divine providence, single predestination, a `corrupt' Adamic sin nature, monogeristic salvation, and perseverance of the saints."In short, it was "an evangelical Calvinism that suitably balanced God's controlling hand in human history with an urgent sense of proclaiming the gospel to the lost" (245-246).
John A. Broadus: A Living Legacy should find its way onto the shelves of seminary libraries and into the personal libraries of ministers-especially but not only--Southern Baptists.It is both a worthwhile contribution to our understanding of Southern Baptist history and stimulus for a well informed presentation of the gospel message in a postmodern world.

Preachers Can Learn from Broadus
I am excited about the new series being published by Broadman and Holman called "Studies in Baptist Life and Thought." With Dr. Michael Haykin at the forefront of this project as the series editor, Broadman and Holman promises to deliver a series of insightful books on Baptist history.

The first installment of this new series is devoted to the man who is most responsible for the tenor and content of the great expository preachers of the Southern Baptist Convention. John A. Broadus served as the second president of Southern Seminary in the 1889-95. But even before his leadership as president, Broadus gave Baptists an example of "balance, careful thinking, biblical faithfulness, and denominational statesmanship." (xi)

John A. Broadus: A Living Legacy consists of essays from a variety of Baptist scholars. The book feels, at times, as if it were condensed from a two-day conference on Baptist history. Because the scholars did their work separately, there is a fair amount of repetition in each essay, especially in the biographical information. (Occasionally, the repetition makes its way into the same essay!)

But the level of scholarship represented within these pages makes the book well worth the reader's time. Here are some of the chapters I found most helpful:

In the introduction, Timothy George summarizes Broadus' life and assesses his legacy.

Roger Duke summarizes and explores Broadus' most important work: A Treatise on the Preparation and Delivery of Sermons. He shows how Broadus borrowed liberally from the principles of classical rhetoric. Broadus was also a firm advocate in learning the biblical languages and employing the Canons of Rhetoric in delivering a sermon. Broadus believed that a preacher does not invent the chief materials of a sermon. These materials are the result of previous acquisition and reflection. (The lesson here for preachers? READ!) Duke also shows that Broadus never believed in pitting systematic theology and biblical exegesis against one another.

David Dockery writes about how Broadus' legacy was carried on by A.T. Robertson. Broadus was a careful scholar. The biblical text reigned supreme. Broadus' legacy was earned by his devotion to biblical exegesis, expositional preaching and church-focused theology. Robertson learned from Broadus. He never feared taking into account recent developments in critical scholarship, but he held fast to the authority of the Bible.

Beecher Johnson's chapter is the most practical. He uses Broadus as an example of a preacher who could preach "marketable messages," but without "selling out the Savior." How did Broadus manage to avoid sensationalistic preaching and yet still captivate his congregation? By modeling his preaching philosophy after Jesus' teaching. Broadus encouraged his students to emulate Jesus, not chase the current fads.

Preachers should learn from John A. Broadus. The new book from Broadman and Holman helps us along in that task.

[...] ... Read more

Customer Reviews (3)

I was immersed by this book!!
Having just finished reading Alexander J. Burke's fine biography of John the Baptist, I was sorry to see that it has gotten only two Amazon.com reviews ("Repent, repent, repent!"; and "Excellent Research Text"). Both of my precursors rightly give the book 5 stars: L.E. Bowers is right that Burke provides excellent grist for schoolroom essays. And Carol Blank is right that Burke's book stresses "the sterner Christian virtues that need reinvigoration today," such as mortification of the flesh. (How many Christians today still flagellate themselves?How many OUGHT to!)

Burke covers the usual sources on John the Baptist--the gospels, Josephus's _History of the Jews_, and patristic literature. And I especially admire the book jacket:Burke reproduces a wonderfully sexy, ooh-la-la portrait of John, painted by Valentin de Boulogne.

(P.S. Don't be misled: the historical John looked less like the Valentin portrait than like the actor John Lahr in his role as the Geico Insurance caveman.)

That said, Burke's biography is comprised chiefly of well-written speculation based on second-hand sources.

I'd like to a few words in loving memory of John the Baptist. As I remember him, John was an odd fellow, and quite literally dirt-poor.He was not one of these evangelists who strut to the pulpit in a dry-cleaned powder-blue $3000 Armani suit and shiny $500 Gucci shoes, with an $80 calfskin Zondervan NIV Study Bible tucked under their arm.In physical appearance, John the Baptist's clothing and rhetoric better resembled that of the well-known American hermit, Theodore J. Kaczynski, than that of someone like Rev. Kenneth Copeland or the Rev. Billy Graham.

Even as a young man, John was not a flashy dresser.To cover himself he wore only a tattered camelskin and no underwear.Some people said that his raiment smelled worse than a dead camel, but that's what it was, a dead camel, and the holy Ghost will back me up on that (Matt. 3:4).The camel hair was terribly itchy, and hard to distinguish from his own.Also, quite dirty.There was an old joke among the Jews:"Why does John the Baptist have such dirty fingernails?"And the correct answer was:"From scratching himself."

I remember feeling very badly when Herod the Tetrarch arrested John, and then cut off his head and served it on a platter, just to please Queen Herodias.I never saw John's head after that.Saint Jerome - who never wrote anything about anybody that was not either kind, true, or necessary - reports that Herodias kept John's severed head in her bedchamber; and that she periodically lifted the silver lid, and stabbed a knife into John's open and rotting mouth, again and again, to satisfy her feminine fury.I'm not sure why Queen Herodias should do anything quite so weird; but perhaps she was still annoyed with John's hugely popular and widely quoted "Sex Sermon," which contained some edgy political criticism, as when the Baptist repeatedly referred to Queen Herodias as "Herod's filthy incestuous whore" (Mark 6:14-29).

Until the arrest, John the Baptist was a dynamic speaker, and well admired by everyone except by the particular people whom he condemned in his sermons, such as the Pharisees, the Sadducees, lawyers, scribes, women, priests, homosexuals, money-lenders, the Romans, Africans, Queen Herodias, Belial, and Beelzebub.

Okay, me too.Self-righteous Mr. Camelskin Man also had a few unkind words to say about yours truly.But strangely, I did not resent it.I could have sat there on the banks of the Jordan and listened to John the Baptist condemn me for hours on end - if I had wanted to.More often, I would arrive late and leave early; but when John was done railing against sin and had come to the final "Amen," I was often the first one in the audience to offer him a standing ovation.To this day, I wish I had John the Baptist's sermons on tape.For entertaining rant, the Baptist was hard to beat.I'd say he was right up there with the Rev. Billy Sunday, Anne Coulter, and Mussolini.

In terms of his overall viewing audience, John the Baptist was bigger than Jesus.For his time he was probably even bigger than the hit TV series, Fear Factor, and for one of the same reasons:John had a peculiar diet: locusts dipped in wild honey.Sometimes he ate live ones.People from all over Judaea came to see him do it. "Better to eat bugs and enter the kingdom of Heaven," he preached, "than to eat bacon and go to Hell, where the worms gnaw your flesh and where the fire is not quenched; for until Heaven and Earth pass away, no [Mosaic] Law shall perish" (Matt. 3:4-6).To prove his point, John would take a squirming locust, dip it in honey, bite off its head, and then pop the entire bug into his mouth, and chew it, and swallow.I once saw the Baptist perform this feat at least forty times in the course of a single sermon; and he said that every one of those bugs represented a Pharisee or a Sadducee, come Judgment Day.

John also handled live poisonous snakes, which he used for a popular sermon called "Ye Brood of Vipers!" (Matt. 3:7, Mark 16:18).He did not eat them, or even bite off their heads - but he would not have been afraid to do it.He bit the heads off the locusts and not from vipers because a locust is kosher and a snake is not.

Not until John the Baptist came along, seconded by Jesus, did the Trinity reveal to the Jews for the first time that there is a real place called Hell where all non-Christians will go, following the resurrection and the Last Judgment; nor did the Jews realise that most of them will go there, after death, to suffer for all eternity.The Jews knew that Yahveh is a just God, an angry God.They knew that Yahveh is entitled to hurt people who disobey His commandments.And they knew that whenever Yahveh needs to inflict human suffering, the Jews are usually His chosen people.But the curses in the Old Testament (on nearly every page) pertain to life here on Earth: "'Behold, I will pull your skirt up over your head, to shame you,' saith the LORD" (Nah.3:6); or: "You shall eat the flesh of your own sons, and the flesh of your daughters" (Lev. 26:29); or: "Thus saith the LORD, 'Behold, I will corrupt your sperm and smear a turd on your faces'" (Mal. 2:3); or: "The LORD will afflict you with the botch of Egypt, and with hemorrhoids, and with festering scabs and the itch, from which you cannot be cured" (Deut. 28:27):you know, that sort of thing - scary, but not eternal.Then came John the Baptist and Jesus the Messiah, with a new, updated gospel, saying: "Behold, you think it's bad now?Just wait until you're dead! Because your suffering in Hell will combine every curse in the Old Testament, for ever and ever!"

Needless to say, those first-century sermons about Hell took biblical theology down to a whole new level.Some Jews, who thought Yahveh had already been a little too hard on them, just could not accept it.Enough, already!That's what some of the Jews said when John the Baptist and Jesus the Messiah spoke of eternal damnation, which was every day of the week.But that is exactly why Jesus came to Earth: so that he could give the Jews a get-out-of-Hell-free card, if they would only accept it.

Which, unfortunately, they didn't.

- L.

Excellent Research Text
I needed to write a biography on John the Baptist for class. I didn't think it would be so hard, but finding a good book on John the Baptist wasn't so easy. This is the best one I found anywhere. This is the most exhaustive text on John I found anywhere and it takes everything into consideration. I highly recommend it for research, but it is written so well that it is good for even a curious reader.

Repent, Repent, Repent
Early in this comprehensive work, the author reminds us that John the Baptist's message emphasized sin, repentance, judgment, and hell, "topics that run counter to the more user-friendly religion of the twenty-first century." Burke, who holds a doctorate in theology from Fordham University, begins by tracing Old Testament patterns and prophesies that set the stage for John's appearance as "the last of the prophets and the first of the Christians." We learn of the culture into which John emerged after 20 years in the desert, his effect on the Israelites, and the parallels between his message and that of Jesus.

The chapter on John as a Model for Contemporary Christians goes into detail about what Burke calls "the sterner Christian virtues that need reinvigoration today," centered on repentance. Burke suggests that if John were alive today, his priority would be restoration of the sacrament of confession to a position of central importance. "He would require sincere acts of mortification as evidence of good faith."

Burke's work on John the Baptist, though scholarly, is nonetheless accessible to the layman. The layout and style are clear and inviting, and the author has included a number of tables to help clarify the text, questions for reflection on each chapter, and a detailed index. The text is enriched by references to artists' renderings of John the Baptist and their significance as well as opinions of scholars that may differ from those presented by the author. Burke closes with several pages of devotions to John the Baptist.

Individuals and groups would profit most by studying this work straight through, but an alternative approach that tailors the material to time constraints would also be of benefit. ... Read more

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John Taylor's biography & book: humble Pioneer Gospel Genius
The biography of Pioneer Baptist preacher, John Taylor (1752-1835, Virginia-Kentucky) was superbly researched and written by Chester Raymond Young, the editor.His annotation of John's pithy, and sometimes ramblingdiscourse, on his 10 Baptist Churches in the Bluegrass and Ohio R. regionof early Kentucky, really helps one to understand the history of thepioneer settlers. By reading the biography first, one gains a much deeperappreciation of who the people and family members are, whom John Taylormentions in his book.This is a treasure trove for both geneologists andstudents of religion. ... Read more

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Download An exposition of the denominations's beliefs with an outline of the doctrines in the treatise. ... Read more

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How can Baptists prepare for changes and challenges in family values, worship, evangelism, and personal faith in the years ahead? In essays by the editors and denominational leaders, see how Baptists today can carry God's message forward. ... Read more

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This is a reproduction of a book published before 1923.This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process.We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide.We appreciate your understanding of the imperfections in the preservation process, and hope you enjoy this valuable book. ... Read more

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Most North American churches take a pragmatic approach to church life. We are concerned with being relevant to the culture and ultimately growing at a steady rate. While these issues are certainly legitimate, they also create a danger that our churches will be shaped more by these extrabiblical goals than by the biblical mandate of God. Utilizing the Scriptures, theology, and Baptist history, this comprehensive work addresses all aspects of the church—both theological and practical. ... Read more

Customer Reviews (6)

Practical Ecclesiology
This was a required text for a theology III course and I loved it. The book is primary designed for Baptist ecclesiology, but it is applicable to all evangelicals. I had to write a critical analysis for class and included the overview section for those interested in the specific chapter outlines.

PART 1: What is the church?
The Greek work for church is ekklesia and defined as "the called out ones" or those who "hear the call" (26-27). The church is an organized assembly that is both local and universal, but ekklesia better describes the local church (27). Hammett argues Scripture gathers around the people of God, the body of Christ and the temple of the Spirit (32-43). The marks of the church were explored through the patristic formation "we believe in one, holy, catholic, and apostolic church" (51). This was also illustrated through the Reformation formulation of right preaching of the word and right administration of the sacraments (62-66). The essence of the church was presented as a purposeful assembly, primarily local, living and growing, Gospel assembly and Spirit empowered (67-74).

PART 2: Who is the church?
The church is comprised of believers and thus, Hammett argues scripturally, historically and practically for regenerate church membership as the Baptist mark of the church. He argues that baptism protects regenerate membership is the foundation of congregational government, seen in closed communion and should strengthen healthy church discipline (107). In order to return to these foundational principles he calls for a return to regenerate church membership only, a return to robust covenants and continued practice of church discipline (120-124).

PART 3: How is the church governed?
An exploration of Episcopalian, Presbyterian and Congregational church government were presented (137-143). Scriptural, theological and practical benefits of congregational church government were addressed including current challenges (146-157). Leading, not ruling elders were presented as those called to minister the word, shepherd the church, provide oversight of leadership and serve as an example (163-164). Qualifications of elders in 1 Tim. 3:2-7 and Titus 1:6-9 were explored (166). The office of deacon should be presented to qualified individuals whose primary responsibility is to serve.

PART 4: What does the church do?
Hammett explores Rick Warren's five purposes of the church and concludes with a similar hybrid reflecting Warren's perspective. He categorizes the functionality of the church into the ministry of teaching, fellowship, worship, service and evangelism outlining Acts 2:42-48 (221). The church baptizes and takes the Lord's Supper together; Hammett explores the introductory issues surrounding mode and significant (258-295).

PART 5: Where is the church going?
Hammett presents the church as going in multiple directions from the seeker sensitive church to the emergent church. He interacts with each movement and shows the influence of postmodernism. He also interacts with the church growth movement and its push towards pragmatic marketing (311). The church should be venturing into the entire world which is a call to faithful ministry.

Hammett's scriptural, historical and practical contributions to the area of ecclesiology contributed to the overall success of his writings. While addressing the church as a whole, his writing remains as a significant contribution within Baptist and evangelical circles

Good tool for church leaders
I read this book as part of Hammett's theology class at Southeastern Seminary in 2008. I've found that now in my second pastorate I'm going back to the shelf for it -- not just for the occasional reference, but to train my people in how church works and how to respond to contemporary church models and movements. The subtitle is a clearer description of the contents. Hammett is thoughtful, fair, and even-handed but analyzes critically those contemporary church models such as emerging and multi-site churches against Biblical and traditional guidance. I wish he had included a chapter explaining how ecclesiology had developed throughout church history. Nonetheless, here is not just a good read on ecclesiology, but a tool that leaders can use to teach their congregations why we are what we are today.

Helpful reading for more than just Baptists
This book's subtitle, "A Contemporary Ecclesiology" is much more informative of what it is actually about than its title. While it is from a Baptist perspective, Hammett's ecclesiology is solid, informative and encouraging and should be read by more than just Baptists. It helped me piece together aspects of the Christian life such as communion, baptism and church leadership that are not talked about as much as the more popular theological topics such as predestination/free will, etc. It also briefly engages with issues concerning the emergent church as well as the differences between megachurches, house churches and every kind of church in between. This book might not be for everyone but it is a very helpful read if you are interested in these subjects.

Great book on the Church
This is a great book. I bought this book as apart of an Ecclesiology course Dr. Hammetts teaches. He is an expert on this topic. This is an awesome book for any minister, but I would strongly encourage any church leader to pick it up.

Good Work on Baptist Ecclesiology
Hammett has done the church a service with this book.He does a great job laying out the essentials of a baptist ecclesiology, interacting very fairly with contemporary issues.One thing lacking in this book is the redemptive-historical focus of the church.One can find Clowney's book on the church supplemental at this point, although Clowney is working from a Reformed perspective with a mixed nature of the church.Also, see Schreiner and Wright's new one, "Believer's Baptism." ... Read more

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Of Genealogical Interest
This book is a reprint of a book originally published in the 1800's.It is full of biographical sketches of the numerous Georgian Baptist ministers, their churches, and, in some cases, the connections amongst the ministers during this time period so it is potentially of great value to genealogical and historical researchers.I, for one, hit pay dirt with it as it included a brief biography and even an etching of one of my third great grandfathers!

I originally found a copy of the book at Sutro Library in SanFrancisco.The page with the etching of my relative could not be copied due to the fragility of the book.Thus, to find a reprint of the book available for purchase on Amazon.com constituted a second great genealogical find.

To recap, anyone with an interest in history, especially Georgian and Baptist history, might appreciate this book.If you happen to have Georgian ancestry, it is potentially very useful for genealogical research, even if you don't have a minister in your line, as it does give you the names of the ministers and something about their character, and the areas they served such that you can get some sense of your ancestor's community, assuming you have been able to determine where they resided and have thus been able to figure out which Baptist church(es) they probably attended. ... Read more

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This guide helps Baptist churches understand the nature of their ministry and operation. ... Read more

Customer Reviews (3)

Great Service
I was very pleased when I recieved my book!!! It was in perfect condition and it only took a few days before I recieved it !!!!! Thanks for Superior Service and Merchandise.

What Every Sound Baptist Needs in the New Millennium
As an Blackamerican Baptist for 40 years, the continual question raised by many members was a desire to know what written rules could they read about Baptist Polity? As Black Baptists with a tradition closely aligned to White Southern and somewhat Northern American Baptists, Blackamerican Baptists held strong belief in the primacy of the Word of God over all man-written documents lacking Divine Inspiration.Hiscox remained the strongest contender as a "Book of Order" for Baptists, regardless of racial, social, or class designation.The "New Hiscox Guide" serves as an excellent writing for historical/traditional Baptists Churches to read as a complementary text to the Word to capture the human-Divine dimension of faith. This book though comprising some short comings, for the greater part aligns with the Word of God more closely and consistent with the Biblical instruction.Excellent reading for new Baptist Pastors, as well as re-shaping the thoughts of Church offices,e.g., Deacons and Trustees, who have too long allowed themselves to be blinded by the writings of Southern Baptists love with Naylor's misconstruing of faith.

Explains Baptist beliefs and church organization
Dr. Edward Thurston Hiscox (1814-1901) was a distinguished Baptist theologian and author who's Standard Manual for Baptist Churches (published 1890) and New Directory for Baptist Churches (1894) were considered two of the foundational works of the modern Baptist church. In 1964, these books were combined into the Hiscox Guide for Baptist Churches, which has become a classic work in its own right. With the end of the 20th century in sight, it was determined that this book needed to be revised and updated, and for that purpose Dr. Everett C. Goodwin (a well respected Baptist pastor and teacher) was selected to oversee that project.

This book is Dr. Goodwin's revision of the Hiscox Guide, and is divided into eight chapters: 1) the nature of the Church, 2) the membership of the Church, 3) the Church ministry, 4) leaders and officers in the Church, 5) Christian worship, 6) Christian ordinances, rituals and ceremonies, 7) the witness of the Church, and 8) Church order, process and discipline. Following this are seven wonderful appendices that include such things as a Baptist chronology, creeds and confessions, and more.

Overall, I found this to be a great book. It is not a defense of Baptist theology, per se, but instead explains Baptist beliefs and church organization. It is an excellent resource for anyone who wishes to have a clear understanding of Baptist church; what is it and how it operates. I highly recommend this book. ... Read more

Product Description

Written in a clear, contemporary style using inclusive language, Dr. Maring&#146s unique approach combines fresh insights into the New Testament concept of the church with thoughtful interpretations of Baptist history and tradition.

Customer Reviews (2)

both historical and practical approach
Provides good overview on the historical and theological development of Baptist churches in the first 3 chapters and the eigth chapter (which specifically deals with Baptism and Communion). Chapters 4-7 describe the traditional views of Baptist organization. These chapters may be very useful for newly established congregations. For congregational leaders of older churches looking for new ways to organize ministry, these chapters are helpful for an understanding of past processes. The last 3 chapters describe how congregations may fit into larger structures of the church on earth.

The right was to do things.
If you are wondering how to organize or formulate a certain ministry this is a great tool for proper direction. It's a must read for Baptist pastors, ministers and leaders. There is a way to day everything, and then there is a right way! This will show you the right way. ... Read more

Product Description
Old Time Religion in Appalachia describes the religion as was practiced during the mid-twentieth century in the Nantahala region of western North Carolina. This book describes the social life and customs, churches, baptismal practices, and revivals thus providing a broad view of the Nantahala communities. Larry Morgan had a distinguished career in the field of education. He attended Colfax Union School in Guilford County where he was a star basketball athlete. He attended High Point University. He obtained his school principal certificate from the University of North Carolina at Greensboro. He taught at various schools before becoming the principal of Nantahala School, his alma mater and which his father helped build. He is now retired from teaching. He and his wife, Peggy, currently live near Winston-Salem. ... Read more