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82-673: The Kehukee congregation 's previous meeting house , at a different site, was the location in 1769 for the foundation of the Kehukee Baptist Association of churches from North Carolina and southern Virginia , and in 1827 of the Primitive Baptist Kehukee Declaration issued by the association. The 1872 site, including the cemetery, was added to the National Register of Historic Places in 1994. The original Kehukee (formerly also Quehuky) meeting house

164-461: A branch of Primitive Baptists [primitivism] that clearly rejected modern innovations such as Sunday Schools, Tract Societies, Mission Boards they held to a more historical style of early Baptist worship and stricter gospel order. The Old Regular Baptist in Appalachia were more tolerant in doctrine, originally allowing for different views on the atonement . [This stems from an earlier agreement made by

246-432: A mission , that is a smaller church under the sponsorship of a larger congregation, a bishop, or a greater church hierarchy. Often congregational churches prefer to call such local mission churches "church plants." A local church may also work in association with parachurch organizations . While parachurch organizations/ministries are vital to accomplishing specific missions on behalf of the church they do not normally take

328-684: A "Declaration of the Reformed Baptist Churches in North Carolina", which was published in succeeding months and debated by Kehukee and its sibling associations. Kehukee's 1826 conference voted to send it to the member churches for consideration, and its 1827 conference issued what became known as the Kehukee Declaration: A paper purporting to be a Declaration of the Reformed Baptists in North Carolina, dated August 26, 1826, which

410-418: A doctrine that is between these extremes, with absolutism the smallest minority. The Old Regular Baptists are united in their eschatology, all factions hold that the binding of Satan took place during Christ's earthly ministry and that the thousand years is to be taken symbolically as it represents a period of time. That there will be a Last Day and General Judgement [an hour in which all the dead will be raised,

492-500: A dress code where men must wear long pants, not shorts , and women must wear long dresses. Other such interpretations include women not being allowed to cut their hair or speak publicly on church business, although women can frequently shout while praising. Members who do not comply with the strict dress code and norms face being "churched", i.e., being kicked out of the congregation and possibly shunned. The Old Regular Baptist Faith and order with her many branches and factions still remains

574-779: A group of individuals called to gather for some function, in particular an assembly of the citizens of a city, as in Acts 19:32–41 , is the New Testament term referring to the Christian Church (either a particular local congregation or the whole body of the faithful). In the Septuagint , the Greek word "ἐκκλησία" is used to translate the Hebrew "קהל" ( qahal ). Most Romance and Celtic languages use derivations of this word, either inherited or borrowed from

656-589: A modified General Atonement. The original compromise on the Atonement made by the Regular and Separate Baptist was never kept, it then led to doctrinal splits, on the Atonement issue, these divisions were widespread throughout Appalachia. Statements were made by some of the Mountain Associations, that Christ made a full atonement for all those that have believed and those that will believe and that these believers were

738-517: A subsidiary branch of the Kehukee congregation, a "new meeting house" was established on Fishing Creek (not to be confused with Lower Fishing Creek church, founded by Charles Daniel). It was sometimes called "Cotten's meeting house", and later "Lawrence's meeting house" after elder Joshua Lawrence . By 1803 "deaths, excommunications, and removals" had reduced the membership of the "old meeting house" at Kehukee to much less than that at Fishing Creek, In 1806

820-481: Is first then Conversion is manifested by true faith and repentance in which a Godly sorrow sets up in the quickened individual's heart and they are sorrowed to repentance and mourning in which after the Godly sorrow has sorrowed them to repentance they profess a burden of sin being removed and take comfort in the gospel and express an experience of grace. Old Regular Baptist holding those views Monergism are often derided as

902-471: Is a religious organization or congregation that meets in a particular location. Many are formally organized, with constitutions and by-laws , maintain offices, are served by clergy or lay leaders, and, in nations where this is permissible, often seek non-profit corporate status. Local churches often relate with, affiliate with, or consider themselves to be constitutive parts of denominations , which are also called churches in many traditions. Depending on

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984-576: Is one of many direct Greek-to-Germanic loans of Christian terminology, via the Goths . The Slavic terms for "church" ( Old Church Slavonic црькꙑ [ crĭky ], Russian церковь [ cerkov’ ], Slovenian cerkev) are via the Old High German cognate chirihha . Among congregational churches, since each local church is autonomous, there are no formal lines of responsibility to organizational levels of higher authority. Deacons of each church are elected by

1066-485: Is referenced as the "Light of Christ" doctrine ( I Peter 2:9 ) also known as the "Light is Life" doctrine. This view teaches that faith and repentance are the effects of regeneration and not the cause of regeneration. They hold that the individual is quickened by the Spirit and has eternal or everlasting life prior to belief and repentance the gospel brings life and immortality to light but has no part in regeneration. Regeneration

1148-550: Is referred to as the "Softshell Side"[see Fullerites]. There is one side of the Synergistic Old Regular Baptist that teaches that God dealt to everyman universally a " measure of faith" and it must be put to work by the creature in order for salvation to occur. This teaching has been recorded in the minutes of some of the Conditional Salvation advocates Annual Association Minutes. There are ministers within

1230-587: Is the only English version used] Sinners are called to Repentance, that both faith and repentance are required prior to baptism, justification is by the Imputed Righteousness of God. Churches form local associations by which they fellowship with one another. This fellowship is formally maintained by the election of correspondents to attend the meetings of the other associations. Preachers are God-called (not trained by man), unpaid, and preach improvisational (often chanted) sermons. Baptism (in running water),

1312-621: Is their lined-out, non-instrumental, congregational hymnody . According to Jeff Titon, "The leader sings the very first line, and the congregation joins in when they recognize the song. After that, the song proceeds line by line: the leader briefly chants a line alone, and then the group repeats the words but to a tune that is much longer and more elaborate than the leader's chant or lining tune." E. D. Thomas' Hymns and Spiritual Songs (1877) and Edward W. Billups' The Sweet Songster (1854) are two of several "words-only" hymn books preferred by these churches. The practice of lining out psalms and hymns

1394-496: The "Hardshell Side". The Synergist side holding that a man must repent and believe in order to be regenerated, and that through the Creature obeying, making up his mind, taking heed to the light and call, he then being enabled by grace and the light that leads one to life. They reject an effectual call and light is not synonymous with life, the creature can reject the light and be lost eternally, light and life are separate entities, this

1476-614: The Latin form ecclesia . The English language word "church" is from the Old English word cirice , derived from West Germanic *kirika , which in turn comes from the Greek κυριακή kuriakē , meaning "of the Lord" (possessive form of κύριος kurios "ruler" or "lord"). Kuriakē in the sense of "church" is most likely a shortening of κυριακὴ οἰκία kuriakē oikia ("house of the Lord") or ἐκκλησία κυριακή ekklēsia kuriakē ("congregation of

1558-524: The Lord's supper and feet washing are held to be ordinances. Shouting is a frequent occurrence at an Old Regular meeting, particularly among the female membership. Conversion experiences may be a lengthy process, beginning with an awakening to sin, through a period of conviction and travail of the soul, to repentance and belief. One noted feature that has gained much attention to the Old Regular Baptists

1640-535: The oversight of bishops , as are Anglican , Lutheran, Oriental Orthodox, and Eastern Orthodox churches. Finally, the local church may function as the lowest subdivision in a global hierarchy under the leadership of one bishop, such as the pope (the bishop of Rome) of the Roman Catholic Church . Such association or unity is a church's ecclesiastical polity . The Greek word ekklēsia , literally "called out" or "called forth" and commonly used to indicate

1722-877: The American Colonies and many pioneer Baptist migrated to western parts of Virginia and into the regions of Kentucky and Tennessee. In 1802 the North District Association was formed from the South Kentucky Association organized in 1788 the North District gave off the Burning Springs in 1813 which armed the New Salem Association in 1825. There were churches and Associations being organized likewise in Western and Southwestern Virginia. In 1800

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1804-717: The Association with their Church letters in hand, along with other Sister Old Regular Baptist Association's delegates with their Association letters. These delegates and Churches and Associations all holding to a Strict or Special Limited atonement. One of the New Salem Association's oldest Churches the Stone Coal Church of Garrett, Kentucky [the delegates] walked out and eventually the Church divided into two bodies, an Absolute Predestination side and Limited Predestination side. The Limited predestination side believed that God predestinated

1886-752: The Carolina group regaining the name Kehukee Association while the Virginia one took the name Virginia Portsmouth Association. In 1793, the Neuse Baptist Association, comprising the churches south of the Tar River, was split off for similar reasons of convenience. In 1803, there were 31 member churches in the Kehukee Association, most being members of one of its four regional "Union Meetings", namely east of Chowan River , Bertie , Flat Swamp, and Swift Creek,

1968-720: The Greenbrier Association gave off Teays Valley Association in 1812. In 1811 the Washington District Association was organized as a Regular Baptist Association, although its origins are from the Holston Association which organized in 1786 by the authority of the Sandy Creek Separate Baptist Association. The Sandy Creek Separate Baptist self-organized in 1756. The Washington District Association however upon being organized adopted

2050-490: The Kehukee Baptist Church, a Black church on Sherman Drive off NC Route 903 ( 36°07′08″N 77°22′25″W  /  36.118889°N 77.3735376°W  / 36.118889; -77.3735376  ( "Possible site of 1742 Kehukee Primitive Baptist Church" ) ). The addition of the steeple to Kehukee Primitive Baptist Church in 1901 is ascribed to John Coughenour, a sawmill owner who lived within sight of

2132-578: The Kehukee Declaration is considered by many historians to mark the birth of Primitive Baptism. Alexander Campbell endorsed the declaration despite later evincing support for missions. At its 1861 conference the Kehukee Association ordered a day of fasting and prayer to mark the Civil War . A similar resolution in 1862 was not carried out due to the disruption of Union Army occupation. The association's 1886 history claimed that Primitive Baptists were

2214-575: The Lord"). Some grammarians and scholars say that the word has uncertain roots and may derive from the Anglo-Saxon "kirke" from the Latin "circus" and the Greek "kuklos" for "circle", which shape is the form in which many religious groups met and gathered. Christian churches were sometimes called κυριακόν kuriakon (adjective meaning "of the Lord") in Greek starting in the fourth century, but ekklēsia and βασιλική basilikē were more common. The word

2296-647: The Mates Creek Regular Primitive Baptist are both descendants of the New Salem Old Regular Baptist Association. These Associations and the Burning Springs Association all used the name "Regular" and "Old Regular" along with Primitive interchangeably. The word old was added to Regular Baptist soon after many Regular Baptists had joined and began to correspond with mission boards. This was done to distinguish

2378-611: The New Salem Association of Old Regular Baptist. The Burning Springs Association (1813), Red Bird Association (1823), Mountain Association (1856), Red River Association (1876) were all directly descended from the North District Association. The Mud River Association (1888), Twin Creek Association (1850) Spencer Association (1898), and others originated from different clusters of churches and associations. In Virginia and elsewhere, some Old Regular Baptist Churches descended from

2460-758: The Northern New Salem. The two member churches, and one formed later, lettered to the Original Mountain Liberty Association and was found to be orthodox and orderly and were dismissed to form the Sovereign Grace Association in 1997. The Sovereign Grace Association's doctrine would be in total harmony with the Old Line Primitive Baptists of today or close to the Original Philadelphia Association of

2542-664: The Old (or original) Regular Baptists from the New School Baptists that had emerged throughout the United States. The terms "Old School", "Old Regular", "Old Order", and "Primitive" came into usage during the same time period and were being added to the Baptist name to show they were of the old form of worship and had rejected what they considered modern innovations such as Sunday or Sabbath Schools, theological seminaries, missions boards and

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2624-586: The Old Line Primitive Baptist. There are factions of Old Regular Baptist that are in doctrinal sympathy with the "Old" United Baptist. These "Old" United Baptist share the same heritage as the Old Regular and Primitive Baptist Churches and are Old School in practice [The Separate Baptist and Particular (Regular) Baptists]. In the 1990s, a debate arose in the Northern New Salem over one of its member churches' use of fermented wine in communion (wine

2706-530: The Old Regular Baptist that hold the " Duty Faith" and "The Measure of Faith" doctrines as heresy and claim it was invented in the 1960s in Southwestern Virginia, after the light of Christ division came about, any prior reference to the terminology in Old Regular Baptist records or usage has the measure of faith as a gift to the regenerated and not the unregenerated. The Old Regular Baptists are

2788-430: The Old Regular Baptist. The New Salem Association of Old Regular Baptist was established in 1825, this Association was an arm of the Burning Springs Association. The New Salem Association has undergone several name changes from Baptist to Regular United in 1854, to Regular Primitive in 1870, to Regular Baptist in 1871 and then in 1892 to Old Regular . Names that were synonymous with "Old Regular Baptist" at least in

2870-799: The Pineville Primitive Baptist Association of West Virginia. The Twin Creek Association formed from a split in the Licking River Particular Baptist Association in 1850. The Twin Creek Association was one of the first Associations in Kentucky to title itself "Old Regular Baptist" in 1850. The churches that made up the Twin Creek Association had roots in the Elkhorn Association Regular Baptist Association {Kentucky}. When

2952-890: The Preambles and the Constitution of the Regular Baptist. The Old Regular Baptist Churches of today can be likewise be traced directly or indirectly to churches who were involved with these older associations. We find others who were involved as ministers and members of the Elkhorn Association organized in 1765 the Licking Association organized in 1810 even the Philadelphia organized 1707 and the Ketockton organized on August 19, 1766, joining and organizing Churches that were to become

3034-702: The Regular and Separate Baptist when forming the United Baptist in Kentucky] While the doctrine of some traditional Old Regular Baptists [Gillites] would be in harmony with the London or Philadelphia Confessions of Faith advocating Limited or Particular Atonement, others among the Old Regulars hold to a more modified Calvinism and to Andrew Fuller's view of the atonement, Universal/Limited [see Fullerism or Fullerites] and yet there are some ministers and members that hold to

3116-669: The Roman Catholic Church, like episcopal parishes, favor formal worship styles, and still more traditional structure in services. The importance of formal office is also a distinctive trait; thus a solemn mass may include the presence of officers of the Knights of Columbus as an escort for the regional bishop when he is present. Likewise, vestments are valued to inculcate the solemnity of the Holy Eucharist and are typically more elaborate than in other churches. A local church may also be

3198-635: The Sandy Creek Association Churches, along with Churches form the Washington Association and Three Forks of Powell Valley Association. There are Old Regular Baptist Churches that were formed from or contained members who came directly with letters from the Philadelphia and Ketocton Association's Churches along with the Yadkin, Holston, Kehukee and Roaring River Association Churches. Elkhorn Regular Baptist Association of West Virginia and

3280-549: The Twin Creek Association of Old Regular Baptist dissolved, the remaining Churches went into the North District Association by letter. The Mud River Association originated from a split in the Pocatalico Particular Baptist Association in 1888. The Mud River used the title "Primitive Baptist" in correspondence with the New Salem Association for many years and later titled itself Regular or Old Regular Baptist. The Sandlick Regular Primitive Association and

3362-662: The Union dismissed Bold Camp in error. The seven churches that left formed the Bethel Association of Old Regular Baptist. The New Salem Association leadership, seeing the chaos in the Union Association chose not to divide over this issue [Light and Life]. Today there are still debates among the Old Regular Baptists Churches over when one receives faith, men and women's dress, the receiving of divorced members, and

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3444-511: The Union, the Mates Creek, and the Sandlick, divided. The New Salem also dropped correspondence with the Burning Springs Association, her mother, because she had members that belonged to secret orders. The United Baptist Associations were dropped for Secret Order and Mourners Benches. In the 1960s, a debate started over when eternal life began. Was regeneration the new birth before belief and repentance [conversion] or after faith and repentance [conversion]. There are Old Regular Baptists that hold

3526-401: The association recognised Lawrence's Meeting House as a separate member church. The Kehukee church had no minister from 1830 to 1860, when elder John W. Stamper took over. In 1871–72 the current church was built a mile south of Scotland Neck. The old church was torn down soon after, Local historian Charlie Dunn Alston believes the old site was donated for a church for freedmen , and now holds

3608-399: The association. Provincial North Carolina's Regulator Insurrection (1768–1771) devastated the western base of Shubal Stearns ' Sandy Creek Association, whose few churches in the province's east asked to join Kehukee instead. Some of the old Kehukee Regulars accepted affiliation of Separatists without requiring re-baptism , precipitating a split in 1775 between these "United Baptists" and

3690-418: The atonement and was thereafter, able to navigate fairly peaceful. During the 1960s The " Light of Christ" or " Light is Life' split [Light is Life teaches immediate spontaneous regeneration] this division took place in the Union Association of Old Regular Baptist[New Salem Correspondence] 1961-1962 this doctrine was an argument over when eternal life was given, both sides held it was a gift given in time. This

3772-448: The author of man's sins and the doctrine of Arminianism that taught the works of the creature to be essential to eternal salvation. A circular letter in the Three Forks of Powell River began to circulate supporting Actual Eternal Vital Union. Debates in the Pulpit became more frequent as Brothers became more extreme in their views. The Old Regular Baptists of Central Appalachia have, in fact, experienced several different divisions through

3854-400: The church and preferred the steepled designs of his native Pennsylvania. Church membership declined from 62 in 1905 to 40 in 1919, and steadily thereafter. The last member, Lena Andrews Shackell, died in 1979 aged 102, and the last regular church meeting was held in 1981. The property reverted to the Kehukee Association, which as of 1993 still occasionally used the building for meetings. Later it

3936-439: The congregation adopted practices based on those of the Philadelphia Baptist Association after a visit by two of the latter's elders , Benjamin Miller and William Van Horne (father of Thomas Van Horne ). As the earliest Baptist church in the region, Kehukee was direct or indirect mother church of many others. It was the founding site of the Kehukee Association in 1769, but not the leading church within that association. As

4018-402: The congregation. In some Baptist congregations, for example, deacons function much like a board of directors or executive committee authorized to make important decisions. Although these congregations typically retain the right to vote on major decisions such as purchasing or selling property, large spending, and the hiring or firing of pastors and other paid ministers. In many such local churches,

4100-478: The doctrinal differences over hope and knowledge . Some Old Regular Baptist do hold to some points of Arminianism vs others who are more Calvinistic. There are several factions of Old Regular Baptist at present, including the "Old" Regular Primitive Baptist who include the Mother Association[Burning Springs] and Daughter Associations of the New Salem [Mates Creek, Sandlick and Union]. There remains Churches and Associations that remain in direct doctrinal sympathy with

4182-598: The dominant Faith in some rural Central Appalachian Counties along or near the Kentucky Virginia border. In most churches, the congregation maintains a collection of photographs of deceased members. The Old Regular Baptist Churches of Jesus Christ here in the United States along with their sister Churches the Regular Primitive Baptist trace their history to Churches that sprang up in the American Colonies. These early Churches had been organized as Regular Baptist Churches and Separate Baptist Churches in Christ and were found from New England to Georgia. A great migration took place in

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4264-464: The early history of this faith include, the Regular Predestinarian Baptist, Particular Baptist, Old School Baptist, United Baptist, Regular Primitive Baptist, and Old School or Old Order of Regular Baptist Churches and Associations. These terms held the same general meaning and have been used interchangeably by many of the Associations mentioned. There have been several Old Regular Baptist Associations and many Churches that have origins other than through

4346-434: The elect chosen in Christ before the foundation of the world. This statement seemed to satisfy the different factions for a while. The Red Bird and Red River and Spencer, Sandlick, Mates Creek, Burning Springs, Mountain, Rock Springs, North District, Licking, with parts of the New Salem and Union along with Mud River, Twin Creek Associations of Old Regular Baptist held to Special or Limited Atonement. Strict Particular Atonement

4428-467: The formation of the Bethel. The Elders in the Mud River Association were more sympathetic to the doctrine of the six churches that left the Union Association. The Union Association's act of expulsion of the Bold Camp Church was considered a violation of the Union's Constitution by most Elders versed in discipline. There were seven churches that left the Union Association[ Bold Camp, Bethel, Mount Olive, Hylton, Longs Fork, Turner, Rose Hill] and others who felt

4510-471: The growing abolitionist movement in the northern United States. Old Regular Baptists The Old Regular Baptist denomination is one of the oldest in Appalachia with roots in both the Regular and Separate Baptists of the American Colonies and the Particular Baptist of Great Britain. This group has seen a marked decline in its membership during the last two decades. Part of the decline may be attributable to orthodox biblical interpretations like

4592-438: The hardline Regulars. The split ended in 1786, when the reunited group was named the United Baptist Association . In 1777, ten churches of the Regular Baptist faction made a confession of faith which was implicitly endorsed after the reunification. Sometimes the Virginia and North Carolina member churches respectively met separately from the full conference of all churches, and in 1790 the two states permanently split amicably,

4674-461: The just and unjust]. Old Regular Baptists all believe in experimental grace, baptism by immersion, a called and regularly ordained ministry. Old Regular Baptist factions are in agreement believing that Christ is the Eternal Son of God, that he is now and has been and always will be Christ. Old Regular Baptists hold to the Godhead [being three in one], The Scriptures Old and New Testament being the written Word of God and infallibility thereof, [King James

4756-427: The last including Kehukee church itself. In 1806 there was a third split, the churches on the right bank of the Roanoke seceding as the Chowan Association. In the early 19th century, Joshua Lawrence of the Kehukee Association was a leader of the Primitive Baptist movement, which opposed the General Baptist involvement in mission boards , tract societies , and temperance societies . In August 1826 Lawrence prepared

4838-529: The life of every parish community, especially in rural areas. For example, in the Church of England , parish churches are the oldest churches to be found in England. A number are substantially of Anglo-Saxon date and all subsequent periods of architecture are represented in the country. Most parishes have churches that date back to the Middle Ages. Thus, such local churches tend to favor traditional, formal worship styles, liturgy, and classical music styles, although modern trends are common as well. Local parishes of

4920-408: The like. The Old Regular Baptist in the late 1800s became concerned over the doctrines of "Absolute" Predestination of all things both good and evil, Actual Eternal Vital Union [Eternal Children Doctrine], and the Atonement. The Minutes of the New Salem Association in the year of 1892 stated that the New Salem Association feared the doctrine of an "Absolute" Predestination of all things that made God

5002-472: The only Protestant denomination with no ill will between its Southern and Northern members — the former having joined the Confederate Army while the latter stayed out of the Union Army. The association grew from 37 congregations in 1860 with 1,494 members, to a peak of 41 with 2,067 in 1879. It fell to 38 with 1,258 in 1919 and 26 with 1,135 in 1926. Membership declined steadily over the 20th century. Church (congregation) A church (or local church )

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5084-462: The past. The theology of the Old Regular Baptists is "election by grace", as stated in the scripture : "By Grace are ye saved through faith." While all Old Regulars preach "election by grace", a difference of opinion exists among them concerning election and predestination. Today, depending on which faction you hear preach, their doctrine ranges from absolute predestination to man being a free moral agent . The majority of Old Regular Baptists hold to

5166-498: The place of the local church. The Catholic Church has long offered housing to asylum seekers in the form of church asylum. In this tradition, the church provides sanctuary to asylum seekers for a short duration on their congregation's premises. During the nineteenth century in the United States, many churches, particularly the African Methodist Episcopal Zion Church , sheltered those escaping Southern slavery. Many of these churches assisted fugitive slaves and aligned themselves with

5248-408: The practices heretofore resorted to for their support, in begging money from the public; and if any persons should be among us, as agents of any of said societies, we hereafter discountenance them in those practices; and if under a character of a minister of the gospel, we will not invite them into our pulpits; believing these societies and institutions to be the inventions of men, and not warranted from

5330-494: The public worshipping of God in such manner as they judge acceptable to him". A local church may be run using congregationalist polity and may be associated with other similar congregations in a denomination or convention, as are the churches of the Southern Baptist Convention or like German or Swiss Landeskirchen . It may be united with other congregations under the oversight of a council of pastors as are Presbyterian churches. It may be united with other parishes under

5412-544: The role of deacons includes pastoral and nurturing responsibilities. Typically, congregational churches have informal worship styles, less structured services, and may tend toward modern music and celebrations. Local churches united with others under the oversight of a bishop are normally called " parishes ", by Roman Catholic , Eastern Orthodox , Anglican , and Lutheran communions . Each parish usually has one active parish church, though seldom and historically more than one. The parish church has always been fundamental to

5494-408: The salvation of his elect people and that the saving of his people by his grace, but denied, that every event that occurs in time was predestinated, they believed in a Common Salvation [timely or in time that involved actions of the creature] and an eternal salvation [that was the sole work of the creator with no action of the creature] The Absolute Predestination side held every event that came to past

5576-440: The same views as other Primitive Baptists bodies [both Old Line and Absolute Predestination Primitive Baptist] on regeneration that one is regenerated instantaneously on hearing the Voice of the Son of God [John 5:25]. These Old School Regular Baptist hold strictly that eternal life and salvation are given first in a free gift by the grace of God and that the elect are called by a holy calling ( II Timothy 1:9 ). This effectual call

5658-419: The side holding more to a Fullerite View, Elder J.C Swindle [from Three Forks of Powell Valley] and Elder N.T Hopkins[New Salem] were champions of Andrew Fuller's Atonement view to the point that Elder N.T Hopkins declared the Fullerite {General} view to be the doctrine of the New Salem Association from the Pulpit this caused several delegates representing their home churches within the New Salem to abruptly leave

5740-518: The state of Washington . Currently, there are eight local associations in the New Salem correspondence, New Salem, Northern New Salem, Old Friendship, Old Indian Bottom, Philadelphia, Sardis, Union. The Indian Bottom, Sovereign Grace, Mountain #1 and Mountain #2 Friendship, Bethel are Independent bodies no longer associated with the New Salem cluster. These 14 associations and independent churches (not lettered to an association) contain over 350 churches with over 6,000 members. The folk singer Jean Ritchie

5822-448: The term may be considered archaic or even offensive, negating existing terms such as synagogue or mosque used to refer to their community or place of worship . The word church is used in the sense of a distinct congregation in a given city in slightly under half of the 200 uses of the term in the New Testament . John Locke defined a church as "a voluntary society of men, joining themselves together of their own accord in order to

5904-546: The tradition, these organizations may connect local churches to larger church traditions, ordain and defrock clergy, define terms of membership and exercise church discipline , and have organizations for cooperative ministry such as educational institutions and missionary societies . Non-denominational churches are not part of denominations, but may consider themselves part of larger church movements without institutional expression. The word church may also be used for other religious communities. For non-Christian communities

5986-414: The word of God. We further do unanimously agree that should any of the members of our churches join the fraternity of Masons , or, being members, continue to visit the lodges and parades, we will not invite them to preach in our pulpits, believing them to be guilty of such practices; and we declare non- fellowship with them and such practices altogether. Despite scattered earlier smaller-scale incidents,

6068-427: The years over doctrine and practice. In the late 19th century to early 20th century, they had major splits over the doctrine of Absolute Predestination of all things and Actual Eternal Vital Union and Eternal Creation theories; this was the cause of their largest split ever, in combination with their differences over the Atonement and Election doctrines that escalated splits and divisions. Three of New Salem's daughters,

6150-512: Was built about 1742 by William Surginer or Sojourner (1706–1750), a General Baptist from Burley, Isle of Wight County, Virginia who acquired land in the basin of the Kehukee Swamp, a creek which flows into the Roanoke River , and settled there in the mid-1720s. The church stood near the creek and two miles east of Scotland Neck, on land donated by Surginer, its first minister . About 1755

6232-711: Was once common across Britain and America. In the British Isles, but the only remaining vestige of the tradition can be found in the Outer Hebrides of Scotland , where it is done in Gaelic . The strength of Old Regular Baptists is in Appalachia , particularly along the Kentucky and Virginia border, although Old Regular Baptist churches exist as far north as Michigan and as far south as Florida , and several churches still exist in

6314-587: Was predestinated of God. Amazingly after several years apart under the Ministry of Elder Marion Chaffins both factions came back together. Several of the Churches that walked out after N.T Hopkins sermon were reconciled back to the New Salem Association the ministers decided among themselves to just preach the scriptures and that Christ died for all that believe and repent through Grace. The New Salem Association at one time contained ministers holding to three different views on

6396-430: Was presented at last Association, and referred to the churches to express in their letters to this Association their views with regard to it, came up for deliberation. Upon examination, it was found that most of the churches had given their opinions; and after an interchange of sentiments among the members of this body, it was agreed that we discard all Missionary Societies, Bible Societies and Theological Seminaries , and

6478-472: Was sold to a local resident who had already been volunteering in its upkeep. The Kehukee Association was formed at the Kehukee church, probably in 1769, by several Baptist churches (most named after nearby watercourses) in Halifax, Edgecombe , Warren , Bertie , and Camden counties. Dozens more churches from surrounding areas joined in subsequent decades. Some of these later endorsed Free Will Baptism and left

6560-546: Was the doctrine of the majority side of Mates Creek and Sandlick Associations and part of the Union Association at the time of the great divide it was the historical view of the Washington, Pocatalico, Three Forks of Powell River and the Elkhorn of West Virginia's view. The New Salem Association corresponded with the limited atonement side of the Union Association after the split and then later switched sides, and took correspondence with

6642-455: Was the original Regular Baptist custom) vs. grape juice. A query was sent into the association by a sister church against the church that used wine. All evidence shows that the church that sent the query had not taken the proper steps according to Old Regular Baptist decorum. The Association involved itself, failing to send the query back to the church that sent it, and violated its own orders. This led to two member churches breaking fellowship with

6724-598: Was the second time the Union Association had a large division over doctrine, [they had endured a previous split over Actual Eternal Vital Union and Absolute Predestination of all things both good and evil] the fallout of the Light of Christ division soon spread to other associations being brought on by requests sent to them from the Union Association. This split resulted in the isolation of the Mud River Association which advocated regeneration prior to faith and repentance, and

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