Thesis (Ph. D.)--Queen's University at Kingston, 1997. / Includes bibliographical references.

Thesis (Ph.D.)--Queen's University at Kingston, 1997. / Includes bibliographical references.

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ABSTRACT ORDER AND ARDOR: THE REVIVAL SPIRITUALITY OF REGULAR BAPTIST OLIVER HART, 1723–1795 Eric Coleman Smith, Ph.D. The Southern Baptist Theological Seminary, 2015 Chair: Dr. Michael A. G. Haykin This dissertation argues that Regular Baptist Oliver Hart shared the revival spirituality of the Great Awakening, and that revival played a greater role in Regular Baptist identity than is often suggested. Chapter 2 demonstrates that Hart’s life and ministry were profoundly shaped by the evangelical revival of the eighteenth century. He was converted in revival as a young man, promoted revival at the height of his ministry in Charleston, South Carolina, and longed for revival in his latter years in Hopewell, New Jersey. Chapter 3 examines Hart’s revival piety. The theology of the Christian life that undergirded his ministry was the evangelical Calvinism that united Christians from across denominational lines during the Great Awakening. Chapter 4 focuses on the most intense personal experience of revival in Hart’s ministry, an awakening among the youth of the Charleston Baptist Church in 1754. An analysis of Hart’s diary during this period proves that it belongs to the emerging genre of eighteenth century “revival narrative,” epitomized in Jonathan Edwards’s A Faithful Narrative. Chapter 5 shows that Hart’s spirituality was marked by the evangelical activism of the Great Awakening, as illustrated by his efforts in evangelism, gospel partnerships, education, and politics. Chapter 6 demonstrates that Hart and a number of other Regular Baptists shared in the evangelical catholicity of the revival. While Hart embraced the ecumenical impulse of the awakening to promote revival, he also maintained deep Baptist convictions.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2016-09-21T19:08:28Z No. of bitstreams: 1 Carlos Alberto dos Santos3.pdf: 637752 bytes, checksum: 70902d7451f3550732cd0f3995e92ba9 (MD5) / Made available in DSpace on 2016-09-21T19:08:28Z (GMT). No. of bitstreams: 1 Carlos Alberto dos Santos3.pdf: 637752 bytes, checksum: 70902d7451f3550732cd0f3995e92ba9 (MD5) Previous issue date: 2016-03-16 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Having as a snippet the Vale do Cariri from 1930 to 1950 this research focuses on the contribution to the Regular Baptist Church insertion in Brazil. The reference to Vale do Cariri is necessary in order to capture the context and the social relation on Brazilian ground at the arrival of the regular baptist missionary at the place. The baptist insertion in the brazilian ground was most specifically in Juazeiro do Norte what, in a certain way, was most easily made by the northeast religiosity through long years. It was focused on the customs, beliefs, pains and fears, dreams of people from that region as a starting point to identify their actions and reactions to the new religiosity offered by the regular baptists. The intention was to show that the open door left by the Priest Cícero as much as some postures of the baptist missionary were the fundamental points to the insertion and institutionalization of regular baptists in the brazilian northeast. / Tendo como recorte o Vale do Cariri nos anos de 1930 a 1950, esta pesquisa visa contribuir para a história da inserção da Igreja Batista Regular no Brasil. A referência ao Vale do Cariri é necessária para captar o contexto e as relações sociais vigentes na chegada do missionário batista regular ao local. A inserção batista regular em solo brasileiro, mais especificamente em Juazeiro do Norte, de certa forma, se deu em terreno já preparado com a religiosidade nordestina construída num longo período. Tentamos observar os costumes, as crenças, as dores, os medos e os sonhos do carirense, como ponto de partida para identificarmos suas ações e reações à nova religiosidade oferecida pelos batistas regulares. Intentamos mostrar que o espaço deixado por Pe. Cícero e certa semelhança entre algumas posturas do missionário batista com aquelas do padre carismático foram pontos fundamentais para inserção e posterior institucionalização dos batistas regulares no nordeste brasileiro.