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==History== |
==History== |
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The movement began in the Southern United States in 1851, shaped by [[James Robinson Graves]] of Tennessee,<ref name=Garrett213>{{cite book|title=Baptist Theology: A Four-Century Study|author=Garrett |
The movement began in the Southern United States in 1851, shaped by [[James Robinson Graves]] of Tennessee,<ref name=Garrett213>{{cite book|title=Baptist Theology: A Four-Century Study|author=Garrett Jr., James Leo |year=2009 | publisher=Mercer University Press| isbn=978-0-88146-129-9 |url=https://books.google.com/books?id=epEHq0mTsKgC&lpg=PA213&pg=PA213#v=onepage&q&f=false|page=213}}</ref><ref name=Stookey>{{cite book|author=Stookey, Stephen|chapter=Baptists and Landmarkism and the Turn toward Provincialism: 1851|editor=Williams, Michael Edward and Walter B. Shurden| title=Turning Points in Baptist History|publisher=Mercer University Press|year=2008 | pages=178–181|isbn=978-0-88146-135-0 |url=https://books.google.com/books?id=OoKQ2IxOgE8C&lpg=PA178&pg=PA178#v=onepage&q&f=false| accessdate=2011-10-16}}</ref> and [[Ben M. Bogard]] of Arkansas.<ref>J. Kristian Pratt, ''The Father of Modern Landmarkism: The Life of Ben M. Bogard'' (Mercer University Press; 2013)</ref> The movement was a reaction to [[Progressive Christianity|religious progressivism]] earlier in the century.<ref name=Stookey /> |
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At the time it arose, its proponents claimed Landmarkism was a return to what Baptists had previously believed, while scholars since then have claimed it was "a major departure".<ref name=Garrett213 /> |
At the time it arose, its proponents claimed Landmarkism was a return to what Baptists had previously believed, while scholars since then have claimed it was "a major departure".<ref name=Garrett213 /> |
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* [https://web.archive.org/web/20090303151248/http://thebaptist.org/Perpetuity.htm Perpetuity of the Lord’s Church] |
* [https://web.archive.org/web/20090303151248/http://thebaptist.org/Perpetuity.htm Perpetuity of the Lord’s Church] |
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{{Authority control}} |
{{Authority control}} |
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[[Category:Baptist Christianity in the United States]] |
[[Category:Baptist Christianity in the United States]] |
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[[Category:Landmarkism| ]] |
[[Category:Landmarkism| ]] |
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[[Category:Ecclesiology]] |
[[Category:Ecclesiology]] |
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[[Category:1851 in Christianity]] |
[[Category:1851 in Christianity]] |
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{{Christian-theology-stub}} |
{{Christian-theology-stub}} |
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Landmarkism is a type of Baptist ecclesiology developed in the American South in the mid-19th century. It is committed to a strong version of the perpetuity theory of Baptist origins, attributing an unbroken continuity and unique legitimacy to the Baptist movement since the apostolic period. It includes belief in the exclusive validity of Baptist churches and invalidity of non-Baptist liturgical forms and practices. It led to intense debates and splits in the Baptist community.
The movement began in the Southern United States in 1851, shaped by James Robinson Graves of Tennessee,[1][2] and Ben M. Bogard of Arkansas.[3] The movement was a reaction to religious progressivism earlier in the century.[2] At the time it arose, its proponents claimed Landmarkism was a return to what Baptists had previously believed, while scholars since then have claimed it was "a major departure".[1]
In 1859, the Southern Baptist Convention approved several resolutions disapproving of Landmarkism, which led to adherents gradually withdrawing from the Southern Baptist Convention "to form their own churches and associations and create an independent Landmark Baptist tradition."[4]
The main baptist groups adhering to Landmark principles and doctrines in the present day are the churches of the American Baptist Association (founded by Ben Bogard), Baptist Missionary Association of America, and the Interstate & Foreign Landmark Missionary Baptist Association.[5]
Through his Tennessee Baptist newspaper, James Robinson Graves popularized Landmarkism,[6] building for it a virtual hegemony among Baptists west of the Appalachians. He and Amos Cooper Dayton, who was also influential, were members of the First Baptist Church of Nashville, Tennessee. Graves was especially popular in the states of the lower Mississippi River Valley and Texas. In 1851, Graves called a meeting of like-minded Baptists at the Cotton Grove Baptist Church near Jackson, Tennessee, to address five questions:
- Can Baptists with their principles on the Scriptures, consistently recognize those societies not organized according to the Jerusalem church, but possessing different government, different officers, a different class of members, different ordinances, doctrines and practices as churches of Christ?
- Ought they to be called gospel churches or churches in a religious sense?
- Can we consistently recognize the ministers of such irregular and unscriptural bodies as gospel ministers?
- Is it not virtually recognizing them as official ministers to invite them into our pulpits or by any other act that would or could be construed as such recognition?
- Can we consistently address as brethren those professing Christianity who not only have not the doctrine of Christ and walk not according to his commandments but are arrayed in direct and bitter opposition to them?
The majority of the gathered Baptists resolved these questions by non-recognition of non-Baptist congregations, and then published their findings as the "Cotton Grove Resolutions".[7] The "Cotton Grove Resolutions" essentially comprise the organizational document of the Landmark Baptist movement.
James Madison Pendleton was a Baptist pastor from Kentucky whose article An Old Landmark Re-Set, a treatise against pulpit affiliation with non-Baptist ministers, gave the movement its name. His Church Manual was also influential in perpetuating Landmark Baptist ecclesiology. Although Pendleton was the only native Southerner in the Landmark Triumvirate, he was in favor of emancipation and opposed secession. As a result, his influence among Southern Baptists declined precipitously in the days leading up to the American Civil War and he took a pastorate in Pennsylvania during the war.[8]
Amos Cooper Dayton's major contribution to Landmarkism was the novel Theodosia Ernest (1857), which expressed religious issues and was first published in The Tennessee Baptist.[9]
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