The funeral was held March 15 at the Mountain View General Baptist
Church in Arkansas.
29) Even the General Baptists
acknowledged the "low & languishing State & Condition" of their congregations that appeared to have "much Deadness & Indifference in Spiritually things.
Although General Baptists
pioneered the office, after ca.
33) Ollie Latch, History of the General Baptists
(Poplar Bluff, MO: General Baptist
Press, 1954), 3.
Grantham was arguably the most influential General Baptist
leader of the latter half of the seventeenth century, and now in Thomas Grantham (1633-1692) and General Baptist
Theology he is the subject of significant and overdue scholarly focus.
By the last part of the century, for some among the General Baptists
, women serving the church in leadership roles had moved beyond a concept to an accepted practice.
As a result of ongoing conversations with Nonconformists in the area, Denne moved to the General Baptist
perspective and was immersed in 1643, probably by Thomas Lambe.
Baptist historians who have explored General Baptist
doctrinal conflict in the late 1600s and early 1700s generally present the time as one of doctrinal decline, conflict, and ultimately extinction of Baptists who were either Unitarian or tolerant of unitarianism.
The first General Baptist
church, led by John Smyth, was founded in Amsterdam, Holland, in 1608/09.
When Winchester became pastor of the General Baptist
congregation at Parliament Court Chapel in London in 1793, he transitioned the church into a nondenominational universalist chapel that he claimed was "Philadelphian.
The General Baptist
Somerset Confession of 1660 offers another theological reading when it declares "that all men at one time or other, are put into such a capacity, as that (through the grace of God) they may be eternally saved.
In 1883 members of the Executive Board of the General Baptist
Association of West Virginia realized they could use the rails to harvest souls.
Practice of Church Discipline in the Late Nineteenth Century
The third section, which has some of the most innovative studies, looks at: cemeteries, funerals and burials-differences and similarities in Protestant customs; coffins and grave goods in late eighteenth, early-nineteenth-century Sheffield; a detailed study of two dissenting burial yards--one Baptist and one Roman Catholic--in London; a look at the General Baptists
of Priory Yard, Norwich; and the custom of Maidens' Garlands.
Holmes wrestles with the question of why General Baptists
(the group closest to Mennonites) succumbed to "Arian" views, denying the divinity of Christ, over the course of the eighteenth century.