religious principles through policing Baptist institutions persisted as the conservative critique of Southern Baptist Convention-level enterprises which informed the conservative resurgence of the 1970s. Masters was exceptional for his day, as most of the editors Smith examined stressed the importance of the Cooperative Program and the growing enterprises it funded as consistent with Baptist polity. Controlled by Southerners, these enterprises protected congregational autonomy and shielded Southern Baptist congregations from schismatic tendencies from fundamentalist leaders from without, such as William Bell Riley and John Roach Stratton, and voices from within, like J. Frank Norris. Smith’s monograph incorporates the new consensus position best articulated by George Marsden that the storied fundamentalism of the early twentieth century centered itself in northern urban areas and not the southern countryside. Building on William Glass, Strangers in Zion: Fundamentalists in the South, 1900–1950 (Macon, Ga.: Mercer University Press, 2001), Smith shows how effectively Southern Baptists expropriated fundamentalism’s doctrinal thrusts, but he goes further. Using a denomination rather than an ideology as his locus, he shows why Southern Baptists might embrace doctrinal fundamentalism while eschewing the tactics and ends of its leaders that threatened traditional Baptist polity and identity, especially the deep marrow that Baptist congregations most resembled the early church of the First Century. Finally, his detailed analysis of the on-going tensions in Southern Baptist life, only partially mediated by Scarborough’s attempt to mediate the relationship between congregational polity and a robust denominational structure, and to find a moderate middle way between modernism and radical fundamentalism, provide a splendid deep description of the sources of the conservative resurgence in Southern Baptist life in the 1970s.

中文翻译：

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AG Daniells：二十世纪复临的塑造者。本杰明·麦克阿瑟（Benjamin McArthur）着。复临先锋系列。南帕，爱达荷州：太平洋出版社，2015年.464页，每本29.99美元

通过对浸信会机构维持治安来维持宗教原则，这一直是对南部浸信会公约级企业的保守批评，这促使1970年代的保守主义复兴。大师赛在他的时代是杰出的，因为史密斯研究的大多数编辑都强调了合作社计划的重要性以及与浸信会政治一致的由该计划资助的成长型企业。这些企业在南方人的控制下，保护了公会的自治权，并使南方浸信会的公会免受来自诸如威廉·贝尔·赖利和约翰·罗奇·斯特拉顿等来自原教旨主义领袖的分裂倾向的影响，以及来自内部的声音，如弗兰克·诺里斯。史密斯（Smith）的专着结合了乔治·马斯登（George Marsden）最清楚地表达的新的共识立场，即二十世纪初期传说中的原教旨主义集中在北部城市地区，而不是南部乡村。史密斯在威廉·格拉斯（William Glass）的著作《锡安的陌生人：南方的原教旨主义者》（1900-1950年，佐治亚州梅肯：Mercer大学出版社，2001年）的基础上，展示了南方浸信会如何有效地利用原教旨主义的教条，但他走得更远。他以宗派而不是意识形态作为论据，表明了为什么南浸信会会在遵循其原教旨主义和身份认同的策略和目的的同时放弃信奉教义的原教旨主义，尤其是浸信会最类似于早期教会的精髓。一世纪。最后，