I. Group Profile

1. Name: Primitive Baptists

2. Founder:

   The Primitive Baptist faith does not have a single founder or specific group responsible for organizing this Baptist tradition. There is, however, a generally-agreed upon timeline of events culminating in the split of the Old School Baptists from the Missionary Baptists. This occured when ten elders and ten brethren convened at Black Rock, Maryland on September 28, 1832. Elder Wm. Gilmore was chosen to moderate the proceedings and Gabriel Conklin presided as clerk for the writing of the Black Rock Address . Two elders, Wilson and Bowen, were not present at the meeting but authorized their identification on the address. ¹

3. Date of Birth: not applicable due to the lack of a specified founder.

4. Birth Place: n/a

5. Year Founded:

   The year 1832 is frequently used as the founding date. See the history which follows for details of earlier benchmarks that led to the founding of the present day Primitive Baptist faith.

6. Sacred or Revered Texts: The Bible is regarded as the only true word.

7. Cult or Sect:

   Negative sentiments are typically implied when the concepts "cult" and "sect" are employed in popular discourse. Since the Religious Movements Homepage seeks to promote religious tolerance and appreciation of the positive benefits of pluralism and religious diversity in human cultures, we encourage the use of alternative concepts that do not carry implicit negative stereotypes. For a more detailed discussion of both scholarly and popular usage of the concepts "cult" and "sect," please visit our Conceptualizing "Cult" and "Sect" page, where you will find additional links to related issues.

8. Size of Group:

   In lacking a national headquarters or organizational structure, it becomes difficult to accurately measure total membership. Also, membership is defined by adult baptized believers, so children do not factor into the membership figures or estimates.

   The Primitive Baptist faith is generally divided into three distinct divisions:

   Absolute Predestinarians : "Fifty-one associations have been located. There a re approximately 10 churches to each association, but the average is only about 17 members per church. Thus, a rough estimate of Absoluters would be approximately 8,500, with several hundred in independent churches." ²

   Moderates : "No recent census of Primitive Baptists has been made. In the 1970's, 150 Moderate associations were located. They vary in size from two churches to more than 20. The average size is seven. The average church has fewer than 50 members, all baptized. On that basis, there are more than 50,000 members, not including the membership of almost five hundred churches of the Moderate position which are not affiliated with any associations. Those churches would add another 25,000." ³

   Progressives : "In 1992 there were 122 churches and 133 ministers reported." ⁴

   Sydney Ahlstrom suggests that the Primitive Baptist membership in the United States doubled between the years of 1846 and 1890 (68,000 to 121,000). However, membership has declined sharply and a 1990 estimate by the Glenmary Research Center places the US membership at 49,234 members with 1,159 churches in activity. Worldwide estimates for 1993 claim 72,000 members. ⁵ Yet, it is important to note that this estimate comes with it a smaller estimate for total number of churches worldwide than Ahlstrom estimates for the US alone. It is also important to note that a third source lists 1,347 Primitive Baptist churches in the US in 1983. ⁶ These varying numbers at once evidence the difficulty in estimating the size of this faith, but at the same time bracket estimates within a reasonable range.

II. History

The history of the Primitive Baptists begins with a much broader shift in ideals tracing itself back to the Reformation of the early sixteenth century in England. During this time, many religious leaders came forth to dispute the teachings of the Roman Catholic faith and the organizational structure of the churches themselves. Relevant to Baptists, Calvin emerged from this time as a leader championing the teachings of Bishop Augustine. He supported the ideals of God's sovereignty in creation, salvation, as well as the idea of predestination. ⁷ Early Baptists adopted this Calvinistic theology, disagreeing however on the issue of the sacraments. ⁸ Generally, Baptists also hold to the ideals of the separation of church and state. Most importantly, Baptists do not baptize infants, but only adult believers.

The first English Baptist church evolved from a Separatist group led by John Smyth that relocated to Holland. ⁹ While in Holland, Smyth's congregation became heavily influenced by Dutch Mennonites and were rebaptized. A schism followed due to the clashing ideals of Calvinist predestination and free will beliefs.

John Smyth returned to England where he founded the first English Baptist Church in 1611. ¹⁰ "In England and in later in America, the first Baptists were Arminian in their theology instead of Calvinist." ¹¹ This belief system comes with ideals of the possibility for salvation of all regardless of notions of predestination. The founding of this first English Baptist church led to a labeling as a General Baptist faith as opposed to the Calvinists as Particular Baptists .

The first Particular Baptist church in England resulted from a Puritan shift towards Baptists. In 1638, a Particular Baptist church embracing Calvinism, was founded and pastored by John Spilsbury. Once this church and line of belief was established, concern within the Particular Baptists emerged calling for documentation of true beliefs. As a result, the 1644 London Confession of Faith was written. ¹² In it was explained stances of immersion as the correct baptism as well as an incorporation of Calvinist religious freedom theology.

"This confession outlined the major issues that were to separate Baptists from other Christina bodies. Baptists would be congregationally governed but completely separated from the state. As orthodox Christians, they would uphold adult baptism by immersion as the apostolic mode of baptism." ¹³ This issuing by the Particular Baptists in 1644 further separated them from General Baptists, who began to move towards centralized authority structures while Particulars remained a loosely-tied organization. ¹⁴

During the seventeenth century, Baptists were heavily persecuted under the control of Charles II and James II. As a response to the persecution, ministers and messengers from more than one hundred churches in England and Wales met in London in July of 1689. ¹⁵ At this meeting many of the disagreements were addressed and several articles of faith were developed to include references to the doctrine of the "resurrection of the dead for the just and unjust, and a last judgement to be anticipated for the righteous and feared for the reprobate." ¹⁶ In the same year, the English Particular Baptists adopted this Westminster Presbyterrian Confession , later to be called the London Confession.

Baptist churches in America were both the product of immigration of Baptsts from England as well as fostered interest in the colonies. The first colonial Baptist association was founded in 1707 in Philadelphia. ¹⁷ The Philadelphia association was solely an advisory council and in 1742 adopted the 1689 London Confession. This step was important as it aligned American Baptists with the Particular Baptist Calvinist ideals. ¹⁸ The Great Awakening led to a large growth in interest in Baptist faith but also encouraged a split within the American Particular Baptists. In line with the movement, a newer group began to call for a requirement of being "born again" into the faith to provide an awareness for the Lord Jesus Christ. ¹⁹

Separative Baptists, a product of the Great Awakening, split from the Particulars and began to organize churches across the South with strict doctrine and church practices. Particular Separatists refused communion with Particulars (now called Regulars) as the gap widened. ²⁰

Controversy re-emerged in 1815 when Elder Martin Ross presented a report to the Kehukee Association, the American leading group, asking, "Is it not the Kehukee Association, with her numerous and respectable friends...to step forward in support of that missionary spirit...in various parts of the world?" Initially well-received, a countering "Declaration of Church Principles" emerged, authored by Joshua Lawrence. ²¹ The 1827 meeting led to debate and the eventual decision to "discard all Missionary Societies...in begging money from the public." ²² This position taken on the issue of mission spurred a series of aliances and disengagements from the Kehukee Association.

Division was accelerated in 1832 when a group of the conservative Baptists met at Black Rock, Maryland to compose a general address in which they announced and explained their resolve to withdraw fellowship from the liberal doctrines and practices of mission, education, and secret societies. ²³ This unofficial meeting brought the mission issue to a close with the publication of the Black Rock Address.

As a result of this meeting, Regulars held a "unitive consciousness of being the true, primitive, or old school Baptist church developed among those who refused to support innovations." ²⁴ Primitive Baptist associations spread quickly through letters and eventually emerged north into Pennsylvania, west to Missouri and Texas before spreading nationwide and on a lesser scale worldwide. ²⁵

III. Beliefs of the Group

Founding beliefs
Primitive Baptists splintered from mainstream Baptist religion in the United States during the first half of the nineteenth century as a general reaction to the movement of Regular Baptists towards liberal views and practices. In particular, objections were produced to three newer religiously-affiliated ideals: mission, non-Biblical societies, and specific education. ²⁶

Objections to these three subjects became the foundation upon which the Primitive Baptists established their faith. Central to the moves Primitive Baptists make in avoiding such recent, individual developments such as the above is the fundamental stance taken that unless a precedent is established within the Bible, an action is likely considered against the intentions of the faith.

Mission - Primitive Baptists have often been accused of simply being against spreading the Word. However, in fact, that is not the case but rather that Primitive Baptists are opposed to spreading the teachings of the Bible in such a manner that reaps monetary rewards for individuals. ²⁷ Primitive Baptists are against moving the duty for teaching from the Church itself to any individual who might contradict the original precedent of the Bible or the individual Confessions of Faith. This initial opposition quickly led to the break within the faith. Traditional Primitive Baptists today still adhere to the idea of keeping missionary work within the confines of the church structure. In this manner, it is easier to control and perpetuate the traditions of the faith. ²⁸

Non-Biblical societies & Higher learning - Primitive Baptists are very wary of any source of influence or teaching outside of the text of the Bible. The Primitive Baptist faith views The Bible as its sole means of teaching and sole source for guidance. Primitive Baptists justify the idea that The Bible, specifically the 1611 King James version, as the sole literal rule of faith and practice for the church by citing scripture itself. The power of the scripture is established when Paul asserts that "all scripture is given by the inspiration of God" (II Timothy 3:16). Later, Jesus certifies the legitimacy by saying that "the scripture cannot be broken" (Jn 10:35). ²⁹ Primitive Baptists answer questions of subjectivity in the scripture by citing the apostle Peter when he said "...no prophecy of the scripture is of any private interpretation...but holy men spake as they were moved by the Holy Ghost" (II Pet 1:20- 21). ³⁰ Similarly, higher learning is not required for ministers for the following reasons: "Elders in the New Testament were primarily self-educated in the Scriptures, Elders in the New Testament learned under the direction of the Holy Spirit and other elders rather than academicans, and the system makes the scriptures themselves to be the curriculum." ³¹

Spiritual understanding of election
The principle spiritual teaching from Scripture that differentiates the Primitive Baptist faith from mainline Baptist teachings is doctrine of election . Prior to the Black Rock Address, Primitive Baptists experienced dissent concerning the issue of man's path while on the physical earth. Baptists in general tend towards Free Will, or the belief that every person is in full control of his or her destiny. However, the traditional Calvinist heritage of the Primitive Baptists brought with it the notion of election: "God elected the saved before the foundation of the world." ³² Later, they are "called, regenerated, and sanctified, and are kept by the power of God." ³³ This further understanding of election explains the anti-mission stance as unnecessary. "God will call his elect." ³⁴

The belief of election is the primary ideal ascribed to by Primitive Baptists as a whole. While the Bible is officially the true word, Primitive Baptists have written a Doctrine of Salvation which breaks down the idea of election and why it pertains to members of the church into seven points. Although not an official doctrine of any organization connected to Primitive Baptists, the Doctrine of Salvation is universally accepted within the faith. The following are the seven points quoted directly from the abstract:

1. Total Deprevity of Natural Man . All men are sinners by nature and are dead to spiritual things while in their natural state.

2. Personal and Unconditional Election . All who are to possess spiritual life were individually chosen by God to receive such life; moreover, this choice was not based upon any merit seen or foreseen in the elected; rather, this election was motivated by the sovereign love of God.

3. Special Atonement . The saving benefits of Christ's death were intended for the elect only; furthermore, His redemptive work was alone sufficient to secure their salvation.

4. Irresistable Grace . All of the Elect will be quickened by the Spirit of God at some point in their natural lives.

5. Preservation of the Saints . The blood of Christ is sufficient both to procure and secure salvation of all for whom it was shed. Therefore, all of the elect will finally be saved.

6. Direct Operation of the Holy Spirit . The Holy Spirit accomplishes the new birth by direct operation upon the heart, and therefore works independently of all agency of man, including the gospel as preached by man.

7. Revealing Gospel . The purpose of the gospel is to bring those quickened by the Spirit to the intelligable discovery of the Lord Jesus, and transform them to the example of His life, in both truth and works, that God may be glorified thereby.

Literal Biblical Interpretations- baptism and foot washing
Primitive Baptists, due to the strict interpretation of the Bible demanded by nature of the faith, hold the practices of baptism and footwashing/communion as vital in a very particular manner to the health of the church. Baptism in the Primitive Baptist tradition follows the example set by John and cite Jesus' baptism as the model to follow. ³⁵ Multiple citation in various chapters and numerous referrences to the presence of water and emergence from water provide the literal basis. The Primitive Baptist's Biblical refernce to the act of baptism as a death, burial, and resurrection (Rom 6:1-5) as a continuance of the literal treatment given to the scriptures. ³⁶ The Primitive Baptists also cite the Greeks as influential and correct in their linguistic understanding, stating that the Greek word for baptism means immersion. ³⁷

The practice of foot washing during communion is the second of the Biblical actions Primitive Baptists take which bring them closer to the intentions and life of Jesus. Opponents to the Primitive Baptist view often dismiss this practice as mere symbolic gesture and thus accuse practicers of buying into such symbolism of which they are vehemently opposed. ³⁸ Primitive Baptists counter this argument by observing that the Last Supper is widely regarded as a literal occurence and to pull out one part of the progression as symbolism is destroying the entire practice. The verses of (I Cor 10:16-21, I Cor 11:23-30) are cited as evidence as to the literal intentions by Jesus for the observance of communion. ³⁹ Thus, reason Primitive Baptist, foot washing is also included in the procedure.

Organizational structure
Each local church consists of members, deacons, and elders. ⁴⁰ Again, ministers have little or no formal theological training and thus also receive no salary. ⁴¹ On a broader level, Primitive Baptists have a congregational government. "Many assert in their articles of faith that an association has no right to assume any authority over local churches. There is no organization above the loose associations that typically cover several counties. Associations consist of representative member churches and can sit in advisory capacities only." ⁴² Primitive Baptists avoid centralized headquartering, official institutions, and publications. ⁴³

Absolute Predestinarians and Progressives
The vast majority of Primitive Baptists are described as Moderates and thus discussions referring to Primitive Baptists are more specifically about Moderates. However, two other groups have emerged and gained a small foothold under the Primitive Baptist umbrella. The first are the Absolute Predestinarians. This group is the smallest of the three divisions. Absolute Predestinarians believe "that God decreed in himself from all eternity all things that will come to pass from the greatest to the smallest event." ⁴⁴ Going one step further than the belief of election, this notion of predestination asserts that not only are the saved pre-selcted, but so is every event to occur in the line of time.

The other division is called Progressives. This group accepts the general doctrinal beliefs of the Moderates, but differ greatly with respect to innovation in congregational life. ⁴⁵ Progressives argue for "youth fellowships and Bible study classes, men's brotherhoods and women's societies, vacation Bible schools, and youth camps." ⁴⁶ A problem faced by Moderates is the ban on evangelism and the adverse effect it has on recruitment and sustainment of congregation size. Progressive ideals strive to eliminate the closed aspect of the faith as well as provide activities for children who are at present alienated due to the membership structure. This idea is still dismissed by Moderates with the statement: "the idea that it is the role of the church to entertain is absolutely alien to all that is scriptural. ⁴⁷

History and Scripture
The Primitive Baptist faith views The Bible as its sole means of teaching and sole source for guidance. ⁴⁸ Thus, Primitive Baptists do not hold singular, isolated events in the course of human history as important in the sense of being signs or symbols sent from God. A great distinction is seen between "scripture" and "history" ⁴⁹ . Scripture is the written word put forth by God as the collection of events meant to be studied, understood, and lived by and within the confines of in a modern world. On the other hand, history is merely the set of events happening after the "sacred" of the scripture. It is important to note that even events tied to the forming of the Primitive Baptist organization, such as the Black Rock meeting in 1832 (well documented by Primitive Baptists), do not hold a higher standing in the general history after that of the scripture. Primitive Baptists do not look forward to future events on Earth for their importance in terms of meaning for the members of the faith. Instead, only the scripture has that authority to guide church members. ⁵⁰ Primitive Baptists are careful to avoid any direct historical associations with Calvinists. According to Elder Danny Parker, "Primitives cannot align themselves with any historical group that has come into existence after the events recounted in sacred scripture." ⁵¹

IV. Social Structure

Architecture, Song, and Voice:

The architecture, music, and preaching are three dimensions of Primitive Baptist life that bear uniqueness compared to many other religious groups. We will deal with each of these dimentions in the first part of this discussion of the social organization of Primitive Baptist church. This will be followed by a discussion of controversies that are current, but each has persisted in one form or another since the beginning of Primitive Baptist churches.

Architecture
Most of the church buildings are small, rectangular, and usually built of secular material such as white-painted wood or brick. ⁵² Plain glass windows afford views and there are no steeples present. The only literature on the exterior of the church is a simple labelling of the name and date of the church's inception. ⁵³ The only supplementary structure on-site is the special annual communion shed. On the interior, there are no crosses or other religious or state insignias present on the plain walls. Nor are there signs indicating hymn numbers for the services, organizations within the church, or indications of crafts of Bible school classes.


Typically the only wall mountings are hat hooks for the elders. ⁵⁴ The only division of space within the interior is a "book stand" as the primary location from which the elder stands and on which his Bible is placed. Pews in the church are divided by a central axis running from the elevated stage straight to the rear double doors. Elders flank the stand; men sit to the left with women on the right. They support the speaker from behind while the general membership sits facing the speaker. ⁵⁵ In general, the experience of the space is unilinear and tightly controlled by the spatial design. The singular intent is clear as attention directed towards the speaker and his discourse. ⁵⁶ Certain practices, such as male-female seating arrangements, are in reference to traditional arrangements and have altered today to accomodate families.

The photos included on this profile page are courtesy of Elder Jay Harris, Pulaski Primitive Baptist Church-Pulaski, Virginia. They have been included to illustrate visually the architectural style explained within the text. In sequence, the photos are:

1. winding natural apporach
   
2. corner condition
   
3. front facade
   
4. chapel interior, noting singular pulpit and controlled interior
   
5. immersionary baptistery
   
6. exterior documentation
   
7. elementary signage
   

Music
Music and hymns are a vital component of the Primitive Baptist tradition. The content of hymns are closely inspected prior to approval for inclusion within services and practices. Clearly, there are numerous widely-accepted hymns that will not be found within this faith due to their ackowledgement of symbolism. ⁵⁷ As hymn type is distinctive, so is singing style. There is never instrumental accompaniment to the song in keeping with the tradition of the dissenting Reformation wing. Most song are slow and somber. Primitive Baptists most often sing every verse of a hymn to reinforce the importance of the words within the song. ⁵⁸ Primitive Baptists usually sing in unison, avoiding solos, but with minimal eye contact or voice change to add emotion to the proceeding. The unified voice has been described as expressing a mood of dignity and strength in the face of unknown destinies. ⁵⁹

Preaching
The sermon is the anchor of a Primitive Baptists service. There are three types of sermons as determined by those within the faith. "Experimental" sermon focuses on the spiritual experience of biblical figures. Doctrinal preaching, the dominant form, addresses church practices and beliefs. The third, duty preaching, stresses obligations to the Church. These three types of sermon directly relate to the three types of Primitive Baptist church: absolute, progressive, and moderate. Absolutists are strict logicians. Progressives have brought such normative practices into the church such as sunday school and instrumentation. Old regulars maintain a middle course serving doctrine but not to the extreme of the absolutists. ⁶⁰

V. Contemporary Issues and Controversies

There are three significant issues that currently swirl around the Primitive Baptist church tradition; each is anchored in a history of controversy.

The first controversy pivots on the belief that the church itself has become too corporate . There are two main levels to the seeming corporate aspect. The first is at the membership level. To become a true and official member of a Primitive Baptist church, one must be elected into the church.

There have been many cases, both documented and ignored, throughout the church's history when a prospective member has demonstrated all of the seeming requirements only to be turned away by the church. In many cases, people have worshipped regularly for years as well as demonstrated consistent faith only to be denied membership by the governing body of elders at the particular church. ⁶¹

Similar practices exist on a broader level between church within the faith. Division or exclusion has become fairly prevelent. An individual church may vote to sever ties of fellowship with another church for any reason. When such a vote is passed, members of the absolved church can attend services, but no longer participate in the annual communion services. Once a member has been excluded from a church, he cannot be accepted at a new Primitive Baptist church without a letter of "dismission" obtained by a restoration to fellowship. ⁶²

A second controversy deals with gender relations within the church and the unequal status of males and females. It is still the rule of the Primitive baptists that elders must be male. This is justified by the citing of scriptural precedent clearly established. However, Primitive Baptist leaders are clear that a lack of opportunity to obtain elder status does not release females from their obligation to teach and serve in other capacities. ⁶³

Even in today's church, the woman's main job is still to cook the meals and prepare the materials for communion and foot washing services. A general characterization of the belief is that women are silent, men speak. The dichotomy is even prevelent in the music where the men take the melody while the women back up the harmony. However, it is important to note that on a doctrinal level the eligibility of males and females to be saved remains equal. ⁶⁴

Race relations constitutes the third controversy within Primitive Baptist churches. "Until the Civil War, blacks were members of the predominantly white Primitive Baptist associations and worshipped in segregated meeting houses. After the Civil War, the blacks were organized into separate congregations, and associations were gradually formed." ⁶⁵

Contemporary Primitive Baptist churches are split along racial lines. The National Primitive Baptist Convention of the United States oversees the black Primitive Baptist churches. All churches within this organization remain independent. These churches tend to be identical to the white counterparts outside of the acceptance of sunday schools. The Convention lists a membership of 250,000 and 600 churches nationwide. ⁶⁶

VI. Links to Primitive Baptist Web Sites

The Primitive Baptist Web Station
An excellent starting point for any Primitive Baptist information, this web station has links to most current doctrine, modern and historical writings, connections to numerous Primitive Baptist publications, and real audio sermons. Also, this site provides general religious resources and an extensive directory of local Primitive Baptist church home pages.
http://www.pb.org

Primitive Baptist Online Ministry
Principally a historical reference point, this site has an extensive database of the writings of the main proponents of the early Primitive Baptist movement. There are links to frequently asked questions as well as a selection of recent writings and audio sermons. A message board is also active.
http://www.primitivebaptist.org

Baptist Bible Hour
An affiliate page of the Primitive Baptist Online Ministry, the Baptist Bible Hour is a radio broadcast of Elder Bradley, Jr. of Cincinnati, Ohio. This offers a nice explanation of the teachings of this typical elder as well as an extensive Real Audio archive of his broadcasts.
http://www.primitivebaptist.org/bbh/

Baptist.org-The Homepage for all Baptists
The homepage for the broad baptist faith, this site is helpful in providing information on general practices and beliefs of the Baptist organization as well as direct links to more detailed Primitive Baptist sites.
http://www.baptist.org

Sovereign Grace Publications
The homepage for Sovereign Grace Publications, the leading publisher of Primitive Baptist related material including books, pamphlets, tapes, and hymnals. All materials are available for odrder on-site.
http://www.sovgrace.net

Sovereign Grace Hymns
A fantastic database of Primitive Baptist hymns, this site has the full text available for 189 songs. It also has the history of Old School Baptist hymnals and links to other hymn sites.
http://members.aol.com/jweaver303.hymn/

The Primitive Baptist Library
The Primitive Baptist Library page is dedicated to calling attention to the reference library organized in Illinois in 1988 by Elder Robert Webb. The page has a comprehensive listing of materials available for reference as well as purchase. The library has as a goal to use this page to further interest in Primitive Baptist studies and create a market for further writings. The page also contains a photo documentation of the building itslef.
http://www.carthage.lib.il.us/community/churches/primbap/pbl.html

Primitive Baptist Evangelist
A nicely organized springboard to other sites, the Primitive Baptist Evangelist's principal objective is to connect a visitor to the major official sites as well as emphasize Real Audio sermons.
http://www.members.tripod.com/~primitive_baptist/

The Primitive Baptist National Directory
InJesus.com allows churches and Christian ministries to communicate easily and effectively via the internet. After registering, one can search the vast database to locate other Primitive Baptist members worldwide.
http://www.injesus.com

VII. Bibliography

Ahlstrom, Sydney, 1972.

A Religious History of the American People , New Haven: Yale University Press.

Cauthen, Joyce H., ed. 1999.

Benjamin Lloyd's Hymn Book: A Primitive Baptist Song Tradition , Alabama: Alabama Folklife Association.

Crowley, John G. 1998.

Primitive Baptists of the Wiregrass South Gainsville, Fla: University of Florida Press.

Daily, John R. 1918.

Primitive Baptist hymn and tune book : a collection of sacred hymns and tunes arranged to suit all occasions of public or private worship. Madisonville, Ky.

Fisher, J.H., elder.

"Predestination." The Banner of Love online: www.primitivebaptist.org/Fisher/predestination.htm


Melton, J. Gordon, 1993.

Encyclopedia of American Religions- 4th edition , Detriot: Gale Research Inc..

Patterson, Beverly Bush, 1995.

The Sound of the Dove: Singing in the Appalachian Primitive Baptist Churches . Illinois: University of Illinois Press.

Peacock, James L. and Ruel W. Tyson, Jr. 1989

Pilgrims of Pradox: Calvanism and Experience among the Primitive Baptists of the Blue Ridge. Washington: Smithsonian Institution Press.

VIII. References

1. online: http://www.pb.org/pbdocs/blakrock.html
2. Melton, J. Gordon Encyclopedia of American Religions , p. 524.
3. Ibid.
4. Ibid.
5. online: http://www.adherents.com/Na_346.html#3017
6. Peacock, James L., Pilgrims of Paradox , p. 255.
7. Melton, p 59.
8. Ibid, p. 96.
9. Ibid.
10. Ibid.
11. Ibid.
12. Ibid.
13. Ibid.
14. Ibid, p. 97.
15. Peacock, p. 30.
16. Ibid, p. 96.
17. Melton, p. 98.
18. Ibid.
19. Ibid.
20. Crowley, John G. Primitive Baptists of the Wiregrass South , p. 6.
21. Melton, p. 100.
22. Ibid.
23. Peacock, p. 91.
24. Melton, p. 101.
25. Ibid.
26. Ahlstrom, Sydney, A Religious History of the American People , p. 721.
27. online: http://www.pb.org/pbdocs/condhist.html .
28. Ibid.
29. online: http://www.pb.org/pbfaq.html
30. Ibid.
31. Ibid.
32. Melton, p. 100.
33. Ibid, p. 524.
34. Ibid.
35. online: http://www.pb.org/pbfaq.html .
36. Ibid.
37. Ibid.
38. Ibid.
39. Ibid.
40. Melton, p. 100.
41. Ibid.
42. Ibid.
43. Ibid.
44. Ibid,p. 524.
45. Ibid.
46. Ibid.
47. online: http://www.pb.org/pbfaq.html .
48. Ibid.
49. Peacock, p. 90.
50. Ibid.
51. Ibid.
52. Peacock, p. 106-108.
53. Ibid.
54. Ibid.
55. Ibid.
56. Ibid.
57. Ibid, p. 117.
58. Ibid.
59. Ibid.
60. Ibid.
61. Ibid, p. 98.
62. Ibid.
63. online: http://www.pb.org/pbfaq.html ..
64. Peacock, p. 198.
65. Melton, p. 523.
66. Ibid.

Created by Will Hartzog
For Soc 257,New Religious Movements
University of Virginia
Spring Term, 2000
Last modified: 05/07/01