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===Landmarkism===

===Landmarkism===

Wamble (1964) surveys the Landmark theology which emerged in Tennessee in the 1850s and can still be found among Baptists, even though the organized Landmarkean movement has largely disappeared. Landmarkism insists upon Baptist exclusivism because (1) only Baptist ministers are authentic gospel ministers. (2) Only baptism by immersion, authorized by an authentic minister, upon an authentic candidate (believer), as a symbol (not means) of salvation, is true baptism. (3) The church is a visible, local and independent congregation, exercising plenary authority in a democratic manner, and only Baptist churches fit this description. (4) Baptist churches –unlike all other churches--have an unbroken succession since the time of Christ.<ref> Hugh  Wamble, "Landmarkism: Doctrinaire Ecclesiology among Baptists." ''Church History'' 1964 33(4): 429-447. [ http://www.jstor.org/stable/3162835  in JSTOR]</ref>  Landmarkeans refuse to recognize the legitimacy of other denominations, or the validity of their baptisms. By 1859 the movement failed to take control of the Southern Baptist Convention, and always remained a minority viewpoint.

Wamble (1964) surveys the Landmark theology which emerged in Tennessee in the 1850s, was quite strong by 1900, and can still be found among Baptists, even though the organized Landmarker (or "Landmarkean") movement has largely disappeared. Landmarkism insists upon Baptist exclusivism because (1) only Baptist ministers are authentic gospel ministers. (2) Only baptism by immersion, authorized by an authentic minister, upon an authentic candidate (believer), as a symbol (not means) of salvation, is true baptism. (3) The church is a visible, local and independent congregation, exercising plenary authority in a democratic manner, and only Baptist churches fit this description. (4) Baptist churches –unlike all other churches--have an unbroken succession since the time of Christ.<ref> Hugh  Wamble, "Landmarkism: Doctrinaire Ecclesiology among Baptists." ''Church History'' 1964 33(4): 429-447. [ http://www.jstor.org/stable/3162835  in JSTOR]</ref>  Landmarkers refuse to recognize the legitimacy of other denominations, or the validity of their baptisms. By 1859 the movement failed to take control of the Southern Baptist Convention, and always remained a minority viewpoint.

J. R. Graves, a Baptist pastor in Nashville, Tennessee, during the 1840s-1860s, became the leader of the Landmark movement among Baptists, which sought to assert that Southern Baptists alone possessed the true version of Christianity.<ref> Chad W. Hall, “When Orphans Became Heirs: J. R. Graves and the Landmark Baptists,” ''Baptist History and Heritage'' 2002 37(1): 112-127.</ref>  James Madison Pendleton (1811-1891) was one of the "Great Triumvirate" of the Landmark Movement. Not as intensely doctrinaire as James R. Graves or Amos Cooper Dayton, he accepted the concept of the universal church, never adhered to the theory of Baptist successionism, and was able and willing to work within the framework of Baptist conventions and societies in a way that many Landmarkists were unable to do. He named the movement with his book, ''An Old Landmark Reset'' (1854). His basic contribution to the Landmark movement lay in his refusal to accept non-immersionists (non-Baptists) as gospel ministers. Although born in the South, he favored the gradual emancipation of slaves, a position which finally forced him out of his pastorate in Tennessee during the Civil War. He subsequently moved to Ohio and later to Pennsylvania. He wrote numerous works, two of which have significantly influenced American Baptist practice and thought until recent days: ''Church Manual'' (1867) and ''Christian Doctrines: A Compendium of Theology'' (1878).<ref>Bob Compton, "J. M. Pendleton: a Nineteenth-century Baptist Statesman (1811-1891)". ''Baptist History and Heritage'' 1975 10(1): 28-35.  </ref> Amos Cooper Dayton (1813-1865) was the most prolific Landmarkean writer, and indeed was the first Baptist in the South to write a religious novel, ''Theodosia Ernest'' (1857). It covered baptism and church polity. Seeking to disseminate Baptist doctrine through the medium of fiction, he defined the church in one of his novels as a "local" group, organized independently of Christian people - a definition of the church which became a major cornerstone of Landmarkism. Beginning as a Presbyterian, he became a Baptist in 1852, and launched his literary career the following year. He authored 13 volumes of fiction and theology and contributed nearly 1,000 articles to 20 different religious periodicals.<ref>James E. Taulman, "The Life and Writings of Amos Cooper Dayton (1813-1865)." ''Baptist History and Heritage'' 1975 10(1): 36-43.  </ref>

J. R. Graves, a Baptist pastor in Nashville, Tennessee, during the 1840s-1860s, became the leader of the Landmark movement among Baptists, asserting that Southern Baptists alone possessed the true version of Christianity.<ref> Chad W. Hall, “When Orphans Became Heirs: J. R. Graves and the Landmark Baptists,” ''Baptist History and Heritage'' 2002 37(1): 112-127.</ref>  James Madison Pendleton (1811-1891) was one of the "Great Triumvirate" of the Landmark Movement. Not as intensely doctrinaire as James R. Graves or Amos Cooper Dayton, he accepted the concept of the universal church, never adhered to the theory of Baptist successionism, and was able and willing to work within the framework of Baptist conventions and societies in a way that many Landmarkists were unable to do. He named the movement with his book, ''An Old Landmark Reset'' (1854). His basic contribution to the Landmark movement lay in his refusal to accept non-immersionists (non-Baptists) as gospel ministers. Although born in the South, he favored the gradual emancipation of slaves, a position which finally forced him out of his pastorate in Tennessee during the Civil War. He subsequently moved to Ohio and later to Pennsylvania. He wrote numerous works, two of which have significantly influenced American Baptist practice and thought until recent days: ''Church Manual'' (1867) and ''Christian Doctrines: A Compendium of Theology'' (1878).<ref>Bob Compton, "J. M. Pendleton: a Nineteenth-century Baptist Statesman (1811-1891)". ''Baptist History and Heritage'' 1975 10(1): 28-35.  </ref> Amos Cooper Dayton (1813-1865) was the most prolific Landmarkean writer, and indeed was the first Baptist in the South to write a religious novel, ''Theodosia Ernest'' (1857). It covered baptism and church polity. Seeking to disseminate Baptist doctrine through the medium of fiction, he defined the church in one of his novels as a "local" group, organized independently of Christian people - a definition of the church which became a major cornerstone of Landmarkism. Beginning as a Presbyterian, he became a Baptist in 1852, and launched his literary career the following year. He authored 13 volumes of fiction and theology and contributed nearly 1,000 articles to 20 different religious periodicals.<ref>James E. Taulman, "The Life and Writings of Amos Cooper Dayton (1813-1865)." ''Baptist History and Heritage'' 1975 10(1): 36-43.  </ref>

In 1898 a major controversy arose when Baptist church

In 1898 a major controversy arose when Baptist church