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The Southern Baptist Tradition

Religious Beliefs and Healthcare Decisions

By Paul D. Simmons

aptists trace their origins to early seventeenth- Bcentury English Puritanism with the by immersion of and John Smyth in Hol- land in 1607.1 and other dissenters believed the English had failed to achieve suffi- cient moral purity and doctrinal integrity. They also resisted the efforts of the Crown to impose uniform Contents religious beliefs and practices through the Act of Con- Decision Making and the 6 formity. Along with and Congregationalists, Patient-Caregiver Relationship Baptists emerged among those who rejected estab- lished and -oriented religious . They Family, Sexuality, and Procreation 8 held strongly to beliefs in a free and to the Genetics 12 instead of as their central authority. Organ and Tissue Transplantation 14 Baptists in began with , who founded the first Baptist congregation Medical Experimentation 16 in what is now Providence, Rhode Island, in 1639. He and Research remains perhaps the central inspiration for contempo- Mental Health 17 rary Baptists with his insistence on religious liberty Death and Dying 17 for all people and his commitment to intellectual integrity beyond doctrinal rigidity or creedal con- Special Concerns 19 formity. His influence on Baptist and identi- ty reaches far beyond the short period during which he identified himself as a Baptist before declaring himself a “Seeker.” His flight from the and his staunch defense of the rights of native Americans still influence those who think of him as the para- digm of what it means to be an authentic Baptist in contemporary America. Part of the “Religious Traditions and Health- care Decisions” handbook series Paul D. Simmons, Ph.D., Th.M., is Clinical Professor in the Department of published by the Park Ridge Center Family and Community Medicine at the of Louisville School of for the Study of Health, Faith, and Ethics Medicine and Adjunct Professor in the Department of Philosophy. An ordained Baptist , he was previously Professor of at the Southern Baptist Theological Seminary.

THE PARK RIDGE CENTER Baptists emerged in the South in 1696 when the freedom of conscience under the lordship of William Screven led his congregation , and separation of church and state are of from Kittery, Maine, to Charleston, South Car- critical importance. Baptist theology builds on olina, where they absorbed local Baptists who the insight that faith is a matter had met since the 1680s as house churches.2 of personal trust and relationship to , not Baptists were also shaped by north-south divi- intellectual assent to confessional or dogmatic sions in America. The was statements. Emphases on personal responsibility a national Baptist body from which southerners and the private nature of faith make it both withdrew when its Foreign Mission Board understandable and predictable that strong dif- refused to appoint slaveholders. The Southern ferences of opinion would exist among Baptists. Baptist Convention (SBC) was subsequently Their origins in dissent and their insistence on organized in Augusta, , in 1845. The old freedom may represent the most important char- convention was predominantly northern and has acteristics of the mindset of this diverse and since become the American Baptist Convention complex people. (ABC). The southern convention did not devel- Historically, Southern Baptists were held op its own publishing house, however, until together by a common commitment to missions 1885. From such humble origins Southern Bap- and the that cooperation was more impor- tists have become the largest Protestant denomi- tant than unanimity about theological beliefs. nation in the , boasting a member- Baptists took pride in having “no creed but the ship of over 45,000 contributing churches and Bible.” The history of their ancestors’ suffering in excess of 15 million people. Its constituency because of dissent from orthodox creeds is a is drawn from all fifty states but its greatest con- constant reminder of the dangers of dogma in centration and influence remain in the South. the hands of powerful ecclesiastics co-opting political power, or politicians eager to gain the advantage of ecclesiastical support. Confessions BAPTIST THEOLOGY, POLITY, AND ETHICS of faith have developed in order to express con- sensus views on doctrinal issues while allowing Southern Baptists are a complex and diverse Baptists to fashion cooperative associations people, and thus are impossible to define in beyond doctrinal differences.4 simple terms. Considerable variety exists among Anti-creedalism had its theological ground- them regarding theological issues and appropri- ings in notions of competency, the priest- ate responses to particular social problems. The hood of the believer, and local church autono- popular notion that a Baptist is a Christian who my. is the notion that each in immersion and personal regeneration person is created in the image of God and thus is true but inadequate. Diverse theological and can discern the will of God for oneself with the sociological traditions are reflected in who guidance of Scripture, the inspiration of the Southern Baptists have become. Even so, they , and the shared wisdom of the find significant commonality in commitments to church. Thepriesthood of the believer holds that , believer’s baptism by immer- each person of faith is directly related to and sion, congregational or democratic church gov- responsible to God.5 The believer cannot substi- ernance, and religious liberty.3 tute conformity to creeds, faithful obedience to Where ethical questions are concerned, doc- , or loyalty to government for the direct trines such as the priesthood of the believer, the and profound relationship to God that compris- leadership of the Holy Spirit in individual and es the life of faith.6 conveys the local corporate decisions, the universality of sin, the congregation’s endorsement and blessing of possibility of personal regeneration (new birth), those called to ministry, but confers no special

2 THE SOUTHERN BAPTIST TRADITION: RELIGIOUS BELIEFS AND HEALTHCARE DECISIONS authority or privileges not otherwise controlled sonal salvation, or who cannot tolerate ambigui- by the local church. Local church autonomy ty. Baptists on both (all) sides of the diversity affirms that each church is independent of con- debate claim commitments to the integrity of the trol by any other agency or ecclesiastical entity. Christian witness, but they mean very different This emphasis is basic to Baptist polity. All things when they define what is required, per- authority for making decisions and setting poli- mitted, or prohibited as a basic indicator of cy affecting its life, missions, and associations Christian faith and what it means to be a Baptist. with other groups is centered in the local Debates over and the church’s social church. mission have become a source of profound divi- The Convention is supported by churches sion among Southern Baptists. During the past cooperating in a voluntary effort to foster mis- three decades, a reform movement led by astute sions, , and educational endeavors. political and religious leaders has impelled a The Convention itself is not a Church, but an strong shift toward conservative evangelical the- organizational structure designed to assist local ology and ethics, that is, toward the churches in carrying out ministries beyond their Puritan/theocratic tradition. Their goal has been immediate environs. No assessments of any kind to narrow the parameters of theological belief may be imposed by the Convention on the local and moral perspective that might be found church, nor may any doctrinal statements be among those associated with the Southern con- imposed or required. regarding vention. the church emphasize the local congregation as The leadership of the Convention increasingly a “gathered community”7 rather than a corpo- identifies itself as “evangelical” instead of “Bap- rate body. The “universal church” is composed tist.” Calling Baptists “evangelical” is problemat- of all believers but has no institutional expres- ic.8 In general, “evangelical” refers to those sion. Membership in the church is voluntary and Protestants who believe in biblical authority, a premised on one’s conversion and baptism; it is personal experience of salvation, evangelism, not conferred by tradition, ecclesiastical authori- and congregational polity. Certainly Baptists fit ty, or family origins. this description. But evangelicals make doctrine a central concern. such as biblical inerrancy, virgin birth, penal substitutionary BAPTISTS, EVANGELICALS, AND DIVERSITY atonement, the bodily resurrection of , and the bodily return of Jesus are thought necessary Southern Baptists come from diverse roots. The to being a Christian. is thus a Convention is made up of Baptists who identify first cousin to , which is strong- with one or more of several traditions: (1) the ly rationalistic and intolerant toward other views, liberal/religious liberty stance of Roger Williams, even to the point of refusing to “have fellow- (2) the moral rigorism of New Puri- ship” with those who question doctrines such as tanism with its politics of theocratic governance those just mentioned.9 (as in Puritan New England and Calvin’s Gene- Historically, Baptists resisted the notion that va), and (3) the influence of the church growth they were Evangelicals. Since 1979, however, the movement out of California. Other strands of terminology has become more widespread and influence include a high church tradition out of readily accepted among Southern Baptists, as South Carolina and frontier revivalism out of have an evangelical attitude toward the centrali- and . Diversity may be a ty of orthodox belief and an intolerance toward source of strength and vitality, but it is terribly those who disagree on doctrinal or ethical mat- threatening to those who are convinced that cer- ters. SBC leaders have engaged in a concerted tain beliefs and attitudes are necessary to per- effort to lessen the theological diversity among

THE PARK RIDGE CENTER 3 Southern Baptists. Largely because of efforts to But SBC leadership is now aggressively seek- centralize authority and insistence on conformi- ing to intervene in local church practices. One ty to conservative doctrinal views, the once uni- issue on which the leadership has succeeded, for fied Convention has been fractured into a vari- all practical purposes, is homosexuality. Church- ety of splinter groups.10 Some have broken away es that bless the union of openly gay or lesbian from the Convention and now claim no longer to persons, or ordain them as ministers or , be Southern Baptists.11 Various forums and a may no longer send messengers15 to the annual considerable amount of literature provide alter- convention. Nor may they make contributions to natives to SBC actions or perspectives on the Cooperative Program, the central funding issues.12 agency of the Convention. The issue of women has also been contentious, but women have been quite assertive in preventing SBC DIVISIONS, CHURCH POLITY, AND FUTURE efforts to control their organizations and prerog- PROSPECTS atives. The 2000 BF&M declares that “the office of pastor is limited to men.”16 Nevertheless, a few The divisions within the Convention in recent churches have women pastors, and the ordina- years complicate the task of identifying the reli- tion of women as ministers or deacons is wide- gious beliefs of Southern Baptists with regard to spread among Southern Baptists. health care. There is no definitive statement to The strategy of using convention resolutions which one can turn and declare with confidence as if conformity to them were required of all that one knows what Baptists believe. (If such a Southern Baptists has met considerable resis- declaration could be made, it would hardly be tance. Convention resolutions have traditionally Baptist, of course.) A further complication is reflected the opinion of those messengers pres- that SBC leaders now claim that a central orga- ent and voting at the annual business meeting, nizational authority, whether the Executive and have not been binding on individuals, local Committee or the President, can make definitive churches, or state conventions. The effort to pronouncements on ethical or political issues for press all state conventions to endorse the 2000 all Southern Baptists. Those formed by the tra- BF&M has met with mixed results. Some state dition indebted to Roger Williams, George conventions have affirmed the statement (Mis- Truett, and E. Y. Mullins13 strongly resist such souri), others have refused to do so (), and efforts on the basis of appeals to Baptist polity still others have simply acknowledged it as one and freedom of conscience. option among several (Kentucky).17 Baptist polity builds upon the autonomy of the A variety of relationships among the various local church. The national convention cannot state conventions, local churches, and the dictate practice or particular beliefs to individual national convention now exists. A very conserva- churches or their members. The Preamble to the tive Southern Baptist church may relate directly 1963 Baptist Faith and Message (BF&M) state- to the SBC, but not to its (moderate) state con- ment acknowledged individual differences of vention. Or state conventions may divide, as in opinion and affirmed that confessional state- , where strongly conservative churches ments are not required of all Southern Baptists.14 split away and formed their own state conven- That acknowledgement was deleted from the tion more in line with SBC directions and com- BF&M revision of 2000. Further, the doctrinal mitments. Another pattern is for a local church portions of the 1963 BF&M were not to be used to withdraw from the SBC and still cooperate or circulated without the preamble, a provision with a local association and/or its state conven- which was important in securing and maintain- tion. Finally, the local church may affiliate with ing wide support for the 1963 statement. groups or conventions in addition to the SBC.

4 THE SOUTHERN BAPTIST TRADITION: RELIGIOUS BELIEFS AND HEALTHCARE DECISIONS Some churches have maintained dual affiliation Convention. This strategy of selective appoint- (as with the SBC and the ABC) for years. ment dominates and gives strong direction to Freedom of conscience is a second source of the life and work of the Southern Baptist Con- resistance to any coerced uniformity of opinion vention. among Baptists. At the level of individual deci- Furthermore, the presidents of the six semi- sion making, traditional Baptist emphases on naries and leaders of other agencies insist on soul competency and a personal relationship to “accountability” measured by adherence to doc- the living Lord have nurtured individualism in trinal statements or convention resolutions.21 personal choices. Baptists are to be thinking Those who refuse to conform are forced out. who bear the burden of responsible Certain faculty at Southwestern Seminary, the choice,18 because they are directly accountable largest of the SBC schools, have chosen to resign to God. The priesthood of the believer is thus or retire rather than sign the 2000 BF&M.22 underscored and emphasized through freedom More recently, foreign have faced of conscience under the Lordship of Christ. the “sign it or leave” dictum.23 A strong reaction Baptists think in terms of freedom, choice, and to this International Mission Board (IMB) action voluntarism in faith decisions.19 It is one thing has resulted in the establishment of a fund in for the Convention to condemn abortion or excess of $1,000,000 to provide financial support physician-assisted suicide, but it becomes quite for those missionaries who choose to leave the another when Baptists confront a problem preg- SBC-controlled Board. nancy or an ugly, painful death, or simply reflect Still another controversy surrounded the on the intellectual or biblical merits of the Con- effort by the North American Mission Board vention statements themselves. Personal choices (NAMB) to control actions of the D.C. Baptist may be influenced more by health providers, Convention (DCBC). The NAMB cut off funding friends, family, or respected ministers than by for churches in the District when the executive denominational resolutions. board of the DCBC voted not to comply with SBC directives.24 At issue was whether the D.C. group was free to belong not only to the SBC POWER, LEADERSHIP, AND CONSENSUS but also to the ABC and the Progressive Nation- al Baptist Convention (NBC), both of which In spite of resistance to centralized authority, have more open attitudes on abortion, homosex- Southern Baptist leadership is moving aggres- uality, and the .25 The sively to assure basic conformity to its core man- NAMB has also decided to discontinue commis- dates, including, but not limited to, the 2000 sioning women chaplains for the military.26 BF&M. The wider aim is to define orthodox The second new direction for SBC leadership belief and practice for all cooperating churches concerns public policy. Evangelical/theocratic and/or their members. If the strategy of allowing Southern Baptists are vigorously pursuing their only one point of view to be taught succeeds, moral objectives through political and legislative nearly all Southern Baptists should think alike action. They now form the core of what is called within a single generation.20 The first group to the “Religious Right” with its vision of a “Chris- feel the pressure to embrace the new direction tian” America.27 Efforts to influence congres- are those directly associated with or employed sional leaders seek to promote a conservative by the Convention, who are now required to social agenda, from overturning Roe v. Wade to endorse the new Confession of Faith. Moreover, seeing that only conservative judges are appoint- declaring oneself an “evangelical” (not a Bap- ed. The claims of SBC leaders would have tist) is the first requirement for service on greater political credibility if they could say boards of trustees or other positions within the “Baptists believe” and produce a statement that

THE PARK RIDGE CENTER 5 15 million Southern Baptists have endorsed. bers of Southern Baptists think and behave as if The discrepancy between historic Baptist more traditional Baptist emphases on the priest- understandings and faith commitments and hood of believers, local church autonomy, pri- these efforts to reshape the Baptist witness vate conscience, and religious liberty were still makes controversy and resistance entirely pre- normative. This ironic state of affairs will dictable. But insofar as the “official” or public undoubtedly persist for some time; there seems pronouncements of SBC leaders are concerned, little prospect for a change in the direction of diversity of opinion or extensive debate is simply the SBC within the foreseeable future. nonexistent. The powers of intimidation and This booklet therefore attempts to gather the institutional authority, if not of persuasion, have declared or identifiable perspectives of current succeeded in muting if not eliminating voices of leadership throughout the structures and ranks dissent within the national convention itself. of the SBC, and thus to indicate sources of ten- There is an amazing unanimity of opinion sion and diverse perspectives that exist in the among convention leaders, at least according to larger body of Southern Baptists. It will draw on their writings and speeches. the views of political activists, convention lead- The net result is that, while Convention lead- ers, and current and former employees of con- ers interpret resolutions passed by messengers at vention agencies and seminaries to illustrate the annual meeting as both representative of both historical and contemporary variations in and required for Southern Baptists, large num- perspective on particular topics.

DECISION MAKING AND THE PATIENT-CAREGIVER RELATIONSHIP

n relating Southern Baptists’ beliefs about the- factors or variables are strongly influenced by Iology and ethics to issues in health care, the Scripture. Reference to the kind of person one is key question is how beliefs about biblical points to the virtues enjoined by the Bible; prin- authority, soul competency, the priesthood of ciples or rules can be drawn directly from Scrip- the believer, freedom of conscience, local ture texts ranging from the Ten Commandments church autonomy, the universality of sin, and to the on the Mount; theological or the leadership of the Holy Spirit affect decisions ground-of-meaning beliefs are shaped by bibli- about these issues. cal teachings, stories, and parables; and one’s Some studies have identified four primary loyalties are directed to God as understood in elements in ethical decision making: (1) charac- the biblical portrayal of Jesus Christ. ter, or one’s defining values; (2) ethical princi- Indeed, all writings by Baptists will emphasize ples, or moral action guides; (3) theological Scripture and be strongly oriented toward the beliefs; and (4) perceptions of the nature of the biblical revelation. Some will appeal primarily to problem and strategies toward its solution.28 The a type of proof-texting and others will be more question is how these elements come together to complex in their style of interpretation and shape the believer’s decisions and actions in the application. The great advantage of a model healthcare or clinical setting. Glenn Stassen such as that developed by Stassen is that it helps developed a synergistic model showing the inter- one avoid an overly simplistic, proof-texting action of four major variables: perceptions of the approach.30 It appeals to those who rely primar- data, ground-of-meaning beliefs, rules and prin- ily on a rational or thinking-through approach, ciples, and interests and loyalties.29 both to the Bible and to specific decisions. Needless to say, Baptist approaches to such James McClendon, on the other hand, is suspi-

6 THE SOUTHERN BAPTIST TRADITION: RELIGIOUS BELIEFS AND HEALTHCARE DECISIONS cious of what he calls “decisionism,” which he God, to the grace of the Lord Jesus Christ, [and] thinks relies too heavily on reason and rational to of the Holy Spirit.”32 Reading a processes.31 He suggests a “narrative” approach story in light of one’s healthcare needs would to Scripture in which the believer identifies with lead to a “this is that” moment in which the the stories of the . He says that biblical passage becomes word of God for the the stories of the Bible become the stories of believer.33 Discerning what ought to be done is the believer, and thus shape one’s behavior into a matter of the leadership of the Holy Spirit and faithful obedience. the wisdom of experience in community.34 When These and other Baptist theologians and ethi- both patient and physician share similar reli- cists engage the issues in a systematic and com- gious interests and commitments, their conver- prehensive fashion by bringing historical per- sation will have common points of reference and spectives, biblical materials, and theological will genuinely reflect the role of community in understandings together with clinical data and decision making. other information drawn from the world of sci- Physicians nurtured among Southern Baptists ence and medicine. Their approaches may will be personally concerned for patients and appear too complex for ready use by the Baptist embrace generally accepted standards for pro- in the pew or the parishioner facing a health- fessional medical ethics. They will go beyond care crisis. Even so, almost any believer’s deci- professional standards, however, since they are sions will reflect the elements identified by motivated by a Christian call to service and love these writers. Believers bring such factors of neighbor. The story of the Good Samaritan together through imagination and intuition as has inspired men and women to be sacrificial they make decisions in faith. healthcare providers and has led Baptists to In the healthcare setting, Baptists will draw establish nonprofit hospitals, clinics, homes for on their reading of Scripture, the wisdom and the elderly, and other facilities both at home strength experienced through , the shared and abroad. For Baptists, beneficence in medi- stories and specialized knowledge of physicians cine will be understood in religious terms and and nurses, and the guidance of pastor and fam- translated into competent, compassionate care. ily. These areas come together as patients and Those providers influenced primarily by the caregivers reflect on the interventions to be cho- tradition of moral rigorism (Puritanism/Funda- sen among the identified alternatives, or mentalism) may be strongly paternalistic. Some patients and families wonder whether to accept will intervene or impose their personal point of any medical intervention at all. In the context of view in the name of preventing a patient from shared suffering, a community of faith that making a “wrong” decision or violating what is reflects or temporarily fills the role of the thought to be a biblical norm. Such physicians church in the believer’s life may be formed. may strongly recommend treatments thought to Baptists’ decisions are by no means entirely be in the patient’s best interest, or even oppose individualistic, yet must finally be made by the and refuse to cooperate in certain options or one most affected: the one whose health, faith, alternatives, such as abortion, sterilization, or and possibly life are uniquely at stake. artificial insemination. Those committed more Southern Baptists will be concerned that strongly to the liberal/religious liberty tradition their decisions are “biblical.” Particular passages are likely to respect the patient as a responsible of Scripture that are meaningful, or that seem decision maker before God and may offer directly to address the person in the situation at insight and counsel without seeking to impose hand, may be quoted or recalled. Citing II their personal beliefs. Corinthians 13:14, McLendon once wrote that The dynamics involved in patient-caregiver one’s “answer will refer ultimately to the love of relationships are never purely formal, nor are

THE PARK RIDGE CENTER 7 the decisions purely rational judgments. For the responsibility to decide for oneself in light of Baptists, decisions, like relationships, are pri- one’s faith commitments. Respect for persons marily personal. They reflect one’s beliefs and can also enable physicians and other providers values, which shape perceptions of God’s will to relate positively to those of other religious regarding issues such as illness and health, life traditions in the belief that all people, whether and death, and one’s responsibility to answer Jewish, Muslim, Buddhist, Hindu, or atheist, are directly to God. Because the individual is creat- entitled to the protections and respect befitting ed in the image of God and because Baptists see persons created in the image of God. From this the body as the temple of the Holy Spirit, they perspective, health choices reflect a life of faith place a strong emphasis on health and wellness. before and with the God of one’s religious tradi- Baptist notions of autonomy and religious lib- tion, though the traditions may differ on particu- erty require respect for the other and emphasize lar issues.

FAMILY, SEXUALITY, AND PROCREATION

he 2000 BF&M declares that “God has vates male authority within family and church. Tordained the family as the foundational The man is “to love his wife as Christ loved the institution of human society.” Marriage is Church,” but the wife is “to submit herself gra- defined by monogamy (“one man and one ciously” to her husband.37 The inequality woman”) and permanency (“a covenant commit- between men and women extends to the office ment for a lifetime”). Further, marriage is the of pastor, which is limited to men.38 No South- “framework for intimate companionship, the ern Baptist seminary employs faculty who open- channel of sexual expression according to bibli- ly affirm that women may be called as pastors, cal standards, and the means for the procreation nor is any woman a member of the department of the human race.”35 of theology at any SBC seminary.39 The dominant voice among Southern Baptists is also strongly opposed to gay and lesbian rights. The emphasis on the family presupposes CLINICAL ISSUES a heterosexual union. Sexual activity by gays or lesbians is regarded as both unbiblical and rep- Abortion and the status of the fetus rehensible.36 Homosexuality is seen as a chosen Polls indicate that most Southern Baptists take a lifestyle and thus condemned either as mental moderate stance toward abortion.40 That is, they derangement or moral depravity. Churches that identify neither with those who believe abortion accept homosexuals as deacons or affirm their should be banned nor with those who believe unions are not allowed to participate in the con- there should be no legal controls at all. Nearly vention. all agree that there is a moral issue involved in Southern Baptists are also deeply divided elective abortion; they disagree over what public over women’s rights and whether women are policy is appropriate or necessary. Most believe truly equals with men before God. Since 1986, abortion is best left to the woman or couple resolutions approved at the annual Convention involved, in a social context that allows a have declared that husband and wife are “of responsible decision to be made without undue equal worth” before God, since each is created legal hindrances. That position is based on the in God’s image. Beyond that, however, the principle of the priesthood of the believer, the BF&M adopts a hierarchical structure that ele- notion that life begins with birth and breath,

8 THE SOUTHERN BAPTIST TRADITION: RELIGIOUS BELIEFS AND HEALTHCARE DECISIONS and the absence of any prohibition of abortion factor in criticism leveled by the SBC’s right- in Scripture. For many, religious liberty commit- wing leadership against those professors who ments are also crucial for public policy protec- endorsed the statement. Some of the professors tions of the woman’s right to decide. In their recanted or withdrew their signature under pres- view, reproductive freedom is an expression sure from administrators and trustees. No both of responsible sexuality before God and of employee of the Southern Baptist Convention the separation of church and state. Further, may now publicly adopt a pro-choice position on some would add, the fact that “metaphysical pain of removal or other severe sanction.45 speculation” is necessary to arguments that a A 1993 SBC resolution affirmed the sacred- fetus is a person underscores how deeply the ness of human life, deplored “the killing of 1.6 First Amendment is involved on both Establish- million unborn babies each year,” criticized leg- ment and Free Exercise grounds.41 islative efforts to curtail anti-abortion protests, During the 1970s, the annual convention sup- and expressed strong opposition to the Freedom ported legislation that would have allowed ther- of Choice Act (which was referred to as the apeutic abortions while it rejected efforts to sup- “radical abortion on demand bill”) and any port a constitutional ban.42 Those Southern Bap- effort to include abortion funding in healthcare tists who support abortion rights emphasize sal- reform.46 More recent Southern Baptist Conven- vation by grace, the freedom of conscience, and tion resolutions condemn elective abortion as the responsibilities of faithful obedience as basic “an act of violence against unborn human guides when dealing with matters so deeply per- beings,” and declare the Convention’s “endur- sonal as abortion. W. A. Criswell, a biblical con- ing, consistent and vigorous opposition to elec- servative, supported Roe v. Wade both because it tive abortion.”47 News reports from the Conven- seemed consistent with Biblical views of person- tion-controlled (not the Associated hood that began with birth and breath (Gen. Baptist Press), which are carried by the newspa- 2:17), and because it protected the health and pers of all State Conventions, support only anti- interests of the woman.43 Numerous Southern abortion positions in their coverage. Baptist professors, pastors, and other leaders, On this issue (and others of importance to the including almost all professors of Christian Religious Right), Baptists and other evangelicals ethics at SBC seminaries, also endorsed “A Call have joined forces with Roman Catholics.48 At a to Commitment,” circulated by the Religious 1995 Christian Life Commission (CLC) confer- Coalition for Reproductive Choice in 1977. The ence on “Culture Wars,”49 CLC executive direc- “Call,” among other things, asserted that human tor described Southern Baptists as misery would increase if abortion were made “the most pro-life denomination in the illegal, and that religious liberty and freedom of country.”50 Timothy George, dean of Beeson conscience were at stake. Divinity School in Birmingham, argued that Since 1986, however, SBC leaders have made “the erosion of doctrinal substance” in the SBC a concerted effort to consolidate opinion against was the reason Baptists had supported abortion any support for abortion rights in America. The rights during the l960s and 1970s.51 one exception allowed is abortion performed to Anti-abortion sentiment carries over into save the life of the woman.44 An absolutist posi- other facets of the reproductive choice debate. tion is now required in any public statement by The drug mifepristone (RU-486) is considered a any denominational employee or convention type of abortifacient, and its use is strongly con- leader, and an annual “Sanctity of Life” Sunday demned. The convention went on record as is promoted in SBC literature, with its strong opposing “the testing, approval, distribution, anti-Roe agenda. The aforementioned support marketing and usage . . . of any abortion pill and for “A Call to Commitment” became a major urging U.S. corporations which are considering

THE PARK RIDGE CENTER 9 such business ventures to refuse to do so.”52 There is no way to know how many Southern Not all Southern Baptists agree with the Con- Baptist women have abortions, since records do vention’s views on the moral gravity of abortion not indicate specific denominational affiliations. or how it should be treated in public policy. In a Clearly, abortion has been a chosen option for pamphlet entitled Abortion and the Christian some Baptist women. Some Baptists have also Life, the Christian Life Commission of the Bap- been active in groups committed to and active tist General Convention of Texas (hereafter for choice.59 They might cite the priesthood of referred to as the Texas CLC) takes a moderate the believer and freedom of conscience under approach to the debate. It adopts the idea of the lordship of Christ among their reasons for “reverence for life” (instead of sanctity of doing so. human life) and applies it to the most vulnera- On the issue of abortion, therefore, as with ble (the poor and minorities) in society, and to nearly every topic in health care, Baptists dis- “every life involved in a crisis pregnancy.” The play considerable difference of opinion. No one, Texas CLC would permit “therapeutic abor- and no single group, speaks for everyone. For tions,” and thus would allow the physical and many Baptists, diversity is the practical meaning emotional health of the woman, pregnancies of the respect due to one another and is the resulting from rape and incest, and fetal defor- legitimate outworking of commitments to reli- mity to be considered in decisions about abor- gious liberty and freedom of conscience. In this tion. The pamphlet describes such terminations perspective, each person must work out the as “regrettable alternatives” for the woman.53 demands of faith in “fear and trembling” (Phil. In a pamphlet commissioned by the Coopera- 2:12). tive Baptist Fellowship (CBF), David Hughes argues that the terminology of “sanctity of Infertility and new reproductive technologies human life” is unbiblical, and that it is prefer- Varieties of perspective and approach also exist able to speak of a “profound respect for human among Southern Baptists on the subject of life.”54 Ray Higgins argues in the same pamphlet human infertility and the medical interventions that ethical decision making should focus now available to counteract it. No definitive con- respect for persons on real and indisputable vention consensus has emerged, nor has any res- people, not on abstract ideas such as “life” or olution on the subject been approved at a meet- “human life.” The CLC approach, he contends, ing of the national Convention. But there are treats these abstractions as absolute values and pamphlets and other writings on the subject. applies them primarily if not exclusively to fer- Some statements label infertility interventions tilized ova and those who are dying. Higgins as “artificial” and “unnatural,” and thus ques- wants ethics to embrace the moral value of the tion their ethical acceptability; other statements woman, not just that of the fetus, and to encom- express sensitivity to couples who struggle with pass the problems of violence associated with the frustration of this “medical problem.” One capital punishment and killing in war.55 conference dealt with “myths” about how to For their part, SBC leaders have strongly crit- achieve pregnancy and offered couples insightful icized those Baptists who take issue with them guidance that outlined the various interventions on abortion. Convention CLC staff authors available. Suggestions were also offered to referred to the Texas document as “undefined churches developing ministries for couples who and permissive,”56 and to the CBF pamphlet as cope with this profound frustration. Speakers “painfully politically correct.”57 They further called for an expansion of traditional definitions claimed that the idea of sanctity of human life is of family, and expressed sensitivity to the fact grounded in the Reformation insight regarding that a stress on mothers and fathers can be sanctification.58 painful for the childless.60

10 THE SOUTHERN BAPTIST TRADITION: RELIGIOUS BELIEFS AND HEALTHCARE DECISIONS At a conference titled “Infertility and Spiritu- ventions are now available to help a couple ality: Coping, Comforting, and Connecting,” bypass the frustration of infertility. For those speakers were basically supportive of a variety of who believe that God has called them to be par- medical interventions. Apparently, however, they ents and who take seriously the responsibilities did not address more controversial techniques of love and nurture that Christians believe such as artificial insemination by donor (AID), should be part of family planning, there is no in vitro fertilization (IVF), gamete intrafallopian obvious ethical or theological reason not to use transfer (GIFT), zygote intrafallopian transfer all the avenues that science makes available. (ZIFT), and surrogacy. That is, the speakers gave Those choices can be based on Baptist doctrinal encouragement to couples trying to achieve beliefs such as soul competency, the priesthood pregnancy through sexual intercourse, but no of each believer, and the guidance of the Holy encouragement to turn to interventions involv- Spirit.64 ing biotechnical procedures.61 The Texas CLC has a pamphlet, Infertility Their approach illustrates the fact that, while and Medical Options, that openly explores sever- Southern Baptists support the desire for chil- al of the technical procedures science now dren, many will not venture into the thickets of makes available to infertile couples. The docu- moral reasoning where biotechnical interven- ment raises certain questions, such as whether tions are an issue. Such procedures involve the gamete donors should be compensated, issues manipulation of gametes and pre-embryos62 in pertaining to the family and its genetic ties to such a way that some of the latter are inevitably the offspring, the disposition of any unselected destroyed or wasted. The process would there- (cryopreserved) pre-embryos, the possible threat fore seem to violate the principle of killing after to the ego of a partner who is unable to share in “the moment of fertilization.” The same concern the genetic contribution, whether adoption that prompts assistance to infertile couples might be a better option, and whether separat- prompts alarms about the moral status of the ing love-making from conception is acceptable.65 pre-embryo for those strongly committed to the Basically, the pamphlet takes a positive but notion of the zygote as person. SBC materials guarded approach that approves of such proce- argue that compassion and guidance for living dures, however tentatively. The pamphlet ends with the tragedy of infertility should be avail- with an appeal to the concept of stewardship– able, but couples are never to consider options stewardship of procreative powers, of marriage, that might prove immoral, such as abortion or and of parenthood–as the basic biblical-ethical discarding a pre-embryo. issue at stake. Further, the concepts of soul Even so, Baptist couples do resort to repro- competency and liberty of conscience are ductive services in order to achieve pregnancy. implicitly embraced. The moral issue is how Couples have used AID, IVF, hormonal treat- various options affect those most intimately ments for both male and female infertility, and involved in the decision, namely, the prospective other approaches.63 At least ten different inter- parents.

THE PARK RIDGE CENTER 11 GENETICS

he Human Genome Project has raised a would include diseases such as Tay-Sachs, from Tnumber of issues that require thoughtful which a child will typically die by the age of two reflection by Christians. Southern Baptists have and which especially affects Ashkenazi Jews, and certainly given attention to questions posed by adult-onset diseases such as Huntington’s dis- the scientific possibilities associated with the ease or ALS (Lou Gehrig’s disease). In these new genetics. They have shown particular inter- cases, terminating a pregnancy is now the only est in certain uses of this new knowledge, and a way to avoid the suffering and death that the variety of responses can be found among them. disease would eventually inflict. SBC opposition to abortion thus has special meaning for Jews, who have used abortion as a way to reduce the CLINICAL ISSUES incidence of Tay-Sachs in their offspring. Such implications highlight the importance of reli- Genetic testing and screening gious liberty questions for public policy, and the Testing for particular genetic mutations is now wider significance of the ongoing debate on available for a number of diseases that are relat- these questions among Southern Baptists.67 ed to the human genetic makeup. Genetic muta- A Texas CLC pamphlet takes a more nuanced tions can cause problems ranging from disfig- approach than the SBC statements. Pre- urement to lethal disease. Science can now test symptomatic testing should certainly be offered for many markers for lethal genetic problems, if early detection would aid in treatments or but no corrective genetic therapy is yet available. improve one’s chances of survival. The pamphlet Some problems can be managed by relatively adds that the possibility of discrimination in simple medical interventions, however. For insurance coverage or employment should also instance, PKU is an enzyme deficiency that will be addressed. An insurer’s knowledge that cause radical mental retardation if it is not treat- one has a marker for adult-onset disease may ed. But it can be controlled by diet, and can be result in a denial of health insurance coverage. detected at birth using a simple blood sample Employers can use genetic information to deny drawn from the heel of the infant. Screening a job or refuse a promotion. At the societal level, (testing) for PKU is now routine in hospitals Christians are admonished to guard against ten- despite the low incidence of its occurrence dencies to create a genetic underclass in Ameri- among newborns. Knowing the devastating con- ca and against attitudes that would judge genetic sequences to those who are affected makes the differences/deficits ethically significant. Legisla- value of testing seem well worth the price. Dia- tion that prevents exorbitant costs for healthcare betes can also be detected and treated with coverage should also be supported.68 insulin, and those affected can lead rather nor- mal lives. No Baptist statement has been critical Sex selection of testing for PKU or diabetes. Genetic testing for sex-selection purposes is also There are types of testing that clearly pose condemned in SBC statements. Discarding a ethical issues, however. Markers can be detected pre-embryo or terminating a pregnancy because for some diseases for which there are no treat- the conceptus is not of the gender desired by a ments or cures. Some of these diseases will not couple is regarded as “an affront to the sanctity become symptomatic until the person is an of all human life and . . . a grotesque form of adult. SBC statements argue that all screening gender discrimination.”69 On this issue, Baptists for genetic diseases for which there are no treat- are in strong but hardly unanimous agreement. ments should be prohibited.66 This prohibition A possible exception to the rule, for some, might

12 THE SOUTHERN BAPTIST TRADITION: RELIGIOUS BELIEFS AND HEALTHCARE DECISIONS be cases in which a couple already have chil- to the experiments conducted by Nazis on dren of one gender and would like to have a human subjects and are deemed a violation of child of the opposite gender in order to com- the moral line-in-the-sand against rogue science. plete their family. As an SBC spokesperson put it, such efforts would lead to “a complete breakdown of the Gene therapy total system of medical ethics and of human The Texas CLC pamphlet acknowledges difficul- personhood.”72 ties in making an emphatic distinction between While cloning poses special questions for somatic and germ line therapy. Somatic therapy ethics, not all Baptists agree that it should be is supposedly limited to treating the patient, banned or is inherently evil. A previously men- whereas manipulations of germ cells (sperm and tioned Texas CLC pamphlet does not address eggs) will transmit the changes to future genera- cloning directly, but could encompass cloning in tions. If it is ethical to correct a problem for one its guidelines for genetic research.73 Cloning person, the pamphlet asks, why not pass on the human beings is an issue that will not go away, benefits of that genetic correction to future gen- and many Baptists realize that the ethical issues erations? The argument that consent cannot be it raises deserve careful and continuing consid- obtained from future persons is a moot point. eration.74 What can be done is to will and seek the health and well-being of future offspring, and perhaps Stem cell research even assure them of a genetic makeup free of a Research with embryonic stem cells has been burdensome mutation.70 addressed by Southern Baptists in a variety of forums. At issue are “pluripotent” or early uni- Cloning versal cells with the potential to form almost any Strong opposition to nuclear transfer cloning for cell in the human body. That possibility makes reproductive purposes was expressed in a reso- scientists eager to see whether cures can be lution at the 2000 annual SBC convention. Two developed for people now suffering because of reasons were given: (1) cloning carries a signifi- damaged organs ranging from diseased livers to cant risk of producing children with severe dis- severed spines. The focus is not on germ line abilities and lethal deformities, and (2) it substi- cells that could produce an entire human being tutes biological manufacture of humans for but on cells that might grow into replacement human procreation. The biblical norm is held to body parts without the need for anti-rejection be “procreation in which children are begotten, drugs. Stem cell research is thought by scientists not made.” The statement presumably intends a to be the most promising avenue for developing distinction between coital conception and fertil- cures for diabetes, Parkinson’s disease, car- ization produced in vitro. Asexual (noncoital) diomyopathy, and hundreds of other maladies. reproduction is thought to violate the biblical The use of embryonic stem cells is made pos- norm in which children are born to “a husband sible by the existence of many pre-embryos that and wife.” The resolution calls for Congress and have been cryopreserved and will apparently be world leaders to enact a “permanent, compre- discarded. These pre-embryos have been pro- hensive ban” on human cloning and to impose duced as a result of in vitro fertilization proce- severe penalties for violations.71 dures for women facing infertility. Typically, Experiments that can lead to cloning human more pre-embryos are produced than will be beings are thus regarded as inherently wrong. implanted in the woman’s uterus. If pregnancy is The large number of embryos that would appar- achieved, the couple may not wish to conceive ently be destroyed in efforts to create a clone is further children. When there are “extra” pre- a major concern. Such procedures are compared embryos, the couple may donate them to the

THE PARK RIDGE CENTER 13 fertility clinic for possible adoption by other Other Baptists disagree with the SBC position couples, donate them for experimentation, dis- on additional grounds. They argue that the basic card them, or pay to keep them in storage indef- question is whether a stem cell is “human life” initely. One experimental use, of course, involves that deserves protection as a “human subject.” the use of embryonic stem cells and poses ques- The protection of human subjects in research tions about the intrinsic value or personal status and experimentation is the concern of interna- of such genetic material. tionally recognized codes that govern the con- The SBC has gone on record condemning any duct of scientific projects. No code of ethics, it is federal funding for embryonic stem cell noted, treats a pre-embryo as a person, that is, research. Such funding would reflect “a crass as a living, autonomous creature able to give or utilitarian ethic that would the lives of withhold consent to experimental procedures. the few for the many.” The SBC’s concern is Moreover, to treat a pre-embryo as a person that human embryos would be harmed, a devel- who should be given constitutional protections opment which would violate “universally held is questioned on biblical grounds. Some Baptists principles governing experiments on human would argue that the Bible does not treat fetus- subjects.” Research involving stem cells from es, much less pre-embryos or stem cells, as per- adults, “which does not destroy human sons. Furthermore, the Bible insists that only embryos,” is supported, however. The basic test God is worthy of reverence. The pre-embryo is whether the research experiment will result in should be treated with due regard without laps- the death of any embryo or whether it appears ing into a posture of reverence toward it. In this likely to support abortion in any way.75 view, “reverence for life” should mean respect Some Baptists disagree both with the Con- for persons. To revere “life” or “human life” is vention’s use of absolutist language and with the to elevate the penultimate to the level of an call for a ban on funding for any stem cell absolute. Science’s moral mandate to pursue research. The Texas CLC cautions against a total knowledge through research would include ban, saying that each innovation should be eval- research involving pre-embryos and stem cells, uated on its own merit, and that any decision according to this approach.77 should be informed, not reactionary.76

ORGAN AND TISSUE TRANSPLANTATION

outhern Baptists give full support to trans- transplants increasingly effective and less sus- Splants, whether from cadaver donors or liv- ceptible to rejection. Baptists recognize that a ing donors. Their strong belief in the resurrec- donated organ can thus be the gift of life to per- tion and the afterlife distinguishes the body of sons who are in need of a heart, lung, intestines, earthly existence from the spiritual body suited liver, corneas, skin, or various other body parts. for eternity. There is no need for a physical body Donating external parts of the body (hands, in heaven, so believers can feel free to donate arms, legs, etc.) may pose certain aesthetic body parts for transplantation.78 Attention is usu- issues for family members when viewing the ally given to cadaver organ and tissue donation, corpse. Many people are reluctant to donate but Baptists would permit transplants from liv- such parts, though the ethical issues are little ing donors as well as donation of the entire different from those that arise when vital organs corpse for medical research. are involved.79 Advances in anti-rejection interventions make The Texas CLC provides guidance for people

14 THE SOUTHERN BAPTIST TRADITION: RELIGIOUS BELIEFS AND HEALTHCARE DECISIONS contemplating organ donations. A brochure out- icant risks of infection and possible death from lines legal guidelines, procedures for declaring the procedures or chose to donate in spite of the one’s intention, and suggestions for discussions risks. Is what is noble and sacrificial at one level with family (since family members make the almost reckless at another? Baptist pastoral final determination about cadaver donation, counselors, physicians, and theological ethicists whatever the deceased person’s declared wish- will need to give careful attention to the moral es). A biblically grounded ethical framework and emotional factors involved in these donor centers on the principles of “reverence for life” decisions. and “stewardship.” Organ donation is seen as an act of reverence for life. Stewardship gives direc- Sale of fetal tissue tion and meaning to the transplant technology, It is unlawful to buy or sell transplantable which both prolongs life and serves God’s pur- organs and tissue in the United States. But the poses. Donating organs can be a redemptive law allows payments for shipping and handling. action in the face of tragic death. The brochure (A single corpse can fetch up to $400,000, concludes by suggesting support for people fac- depending on how much of the body is used ing transplant decisions through ministries that and the various transportation costs in particular include prayer, counseling, and assistance with parts of the country.) The irony is that the only costs.80 money exchange that is forbidden is payment to the donor or to the (deceased) donor’s family. The intent of the law, of course, is to inhibit if CLINICAL ISSUES not eliminate a traffic in body parts. The one market issue associated with organ Living donors and tissue recovery that Southern Baptists have Donations for transplants by living donors pre- addressed is the sale of fetal tissue. The Conven- sent an ethical problem that has not received tion’s opposition to abortion generates strong sufficient attention. The deaths of donors of objections to selling parts harvested from fetuses liver (only a portion of the liver is used) or a for use in research. The distinctive fear about kidney have raised the issue with new serious- this practice is that it might encourage women ness. It can be argued that Baptist notions of to choose an abortion in the belief that some soul freedom and individual responsibility are good can come of it if donor tissue is recovered necessary but insufficient guides for making from the abortus. A 2000 resolution named vari- decisions about such donations. For one thing, a ous companies involved in distributing fetal prospective donor can be free to accept the risks organs and body parts. It was also argued that associated with donating an organ only if he or federal funding supports research using fetal tis- she has been adequately informed. Further, sue in several states. These transactions were Baptists have not held that anyone is morally called “grisly practices” that convert human required to sacrifice personal health, much less body parts into a marketplace “commodity.” one’s life, for the sake of another, though the The sale of fetal tissue was decried as an assault ethic of sacrifice has been a strong motivation to “on the biblical truth that all human beings are parents or relatives. In recent years living donors created in the image of God.”81 have died who either were not told of the signif-

THE PARK RIDGE CENTER 15 MEDICAL EXPERIMENTATION AND RESEARCH

outhern Baptists have no objections to com- or eliminate the genetically damaged.85 Spetent medical experimentation that involves Patenting new life forms produced by genetic human subjects who can provide informed con- engineering is also opposed when the patent sent. (Strong objections are expressed, however, involves mixing human genes with animal genes. to any research or experimentation involving Such research, declared Richard Land, is “a par- fetal tissue, as noted above.)82 Notions of soul ticularly egregious abuse of genetic technology,” competency and freedom of conscience, com- since the researchers violate the God-given limits bined with an ethic of service and love for fellow of nature and science. Each species should retain human beings, often prompt volunteers to enter its own integrity: “Animals and humans are pre- experimental medical protocols. The volunteer owned beings. We belong to the Creator God . . . may do so for the benefit of others, rather than [but] patents . . . represent the usurpation of the for personal therapeutic benefit.83 As long as the ownership rights of the Sovereign of the uni- protections required by law and medical ethics verse.” Further, “transgenic experimentation— are provided and careful attention is given to introducing animal genetic material into human informed consent, there is no moral reason to genetic material—devalues human life and, in our prohibit a person from entering a research study. view, represents a form of genetic bestiality.” Experimental devices, such as the artificial heart, Thus, Land continued, “[p]atenting human life will also need volunteer subjects if researchers are ‘commodifies’ human beings, body parts, tissues, to discover whether the technology is sufficiently and gene sequences . . . [and is] a form of genet- advanced for routine use with human patients.84 ic . . . . That the U.S. Patent Office would grant such applications is absolutely chilling.”86 Not all Baptists share such strong reserva- CLINICAL ISSUES tions. Some would argue that the absolute dis- tinction between human and animal biology is Genetic engineering and experimentation hard to maintain. The difference lies in the Genetic engineering is supported by Southern complexity of the human genetic code, but some Baptists because it promises new avenues of ther- basic gene sequences can be found in both plant apy and new possibilities of cure. Now that genet- and animal life. Further, some would add, it is ic markers have been found for such dread dis- difficult, if not impossible, to show that the eases as cystic fibrosis, ALS, Huntington’s disease, Bible supports the notion of forbidden knowl- neurofibromatosis, retinoblastoma, certain edge. Human sin and limitation may well distort leukemias, diabetes, and Wilm’s tumor, such find- human capacities for curiosity and innovation, ings seem to promise new treatment approaches but sin attends every human endeavor without and cures for hundreds of lethal illnesses. The rendering the venture itself sinful or forbidden. SBC holds, therefore, that scientists should be Some contend that to call the mixing of human encouraged in the battle against genetic illnesses. and animal tissue a form of “bestiality” is surely While the SBC supports genetic therapy, its an exaggeration, even a misuse of language for materials also caution that “we must be careful political effect. If to own a patent on a life form not to violate the sanctity of human life.” is by definition to enslave it, is a life form or Research that could support genetic enhance- virus designed to do a certain job (e.g., clean up ment is strongly resisted. The fear is that eugen- oil spills) really a victim of enslavement?87 Clear- ics efforts like “those in Nazi Germany” might ly, this aspect of genetic research and engineer- surface again with proposals for sterilization, ing represents another area in which Baptists abortion, or infanticide to prevent birth defects are not of one mind.

16 THE SOUTHERN BAPTIST TRADITION: RELIGIOUS BELIEFS AND HEALTHCARE DECISIONS MENTAL HEALTH

outhern Baptists have made few formal health crises. Jesus’ miracles of healing and the Sstatements regarding mental health. Discus- biblical portrayal of God’s concern for human sions about healthcare reform have not been a health and wholeness have provided inspiration priority for convention leaders, and thus the and direction to such ministries.88 topic has received little attention as a public The Wayne E. Oates Institute, located in policy matter during annual conventions. At the Louisville, provides materials for ministers personal and professional level, however, South- engaged in mental health services (and in other ern Baptists have contributed a great deal to the health-related aspects of ministry).89 The Insti- field of mental health. SBC seminaries provide tute offers monthly presentations and discus- training in pastoral care that combines the sions, on-line conversations, an on-line journal, insights of psychiatry with those of theological individual articles that can be downloaded, and and biblical studies. Baptist chaplains serving in other materials to ministers and laypersons who prisons, hospitals, and the military have brought seek assistance.90 insight and healing to persons facing mental

DEATH AND DYING

aptists nurture a strong belief in the afterlife, or withdrawn. Trustees of the CLC, however, Band this belief affects decisions regarding directed staff to “discourage any designation of aggressive treatment during the dying process. food and/or water as ‘extraordinary’ medical Some support is given for choosing to forgo care for some patients.”93 Thus, providing nutri- treatment for lethal illnesses based upon the tion and fluids by medical means was also to be belief that “whether we live or whether we die, viewed as “compassionate and ordinary care.” we are the Lord’s” (Rom. 14:8). Death is not The trustee dictum left the CLC able to provide seen as an ultimate enemy but as a transition to only limited guidance to Southern Baptists on eternal life. various options for refusal of treatments. The same problem emerges in CLC guidance regarding living wills and advance directives. CLINICAL ISSUES Without elaborating, the CLC says it “supports living wills in most cases.”94 But a CLC pamphlet Forgoing life-sustaining treatment on living wills never mentions the fact that the Withholding or withdrawing treatment from a Patient Self-Determination Act (PSDA) of 1991 dying patient is morally acceptable to most specifically includes the right to refuse even life- Southern Baptists.91 Their strong theology of the prolonging treatments. This information does afterlife provides support for this approach in not appear in the CLC pamphlet even though it situations when death is imminent. The distinc- was published nearly three years after the PSDA tion between “allowing to die” and intentionally became effective. or willfully killing a patient is still vitally impor- Again, the declarations of SBC agencies are tant.92 not binding on individual conscience. Southern The Supreme Court’s decision in Cruzan Baptists embrace a personal theology that stress- (1990) included nutrition and hydration among es the presence and power of God available to those invasive treatments that might be refused the dying for comfort and consolation, as well as

THE PARK RIDGE CENTER 17 for wisdom, strength, and courage in dying. sanctity of human life. Suicide is often con- Death is the gift of God for the relief of suffer- demned as a sign of weakened if not inadequate ing and serves as a transition to eternal life.95 faith. The distinction between “allowing to die” Baptists also believe in and pray for miracles on and intentionally or willfully killing the patient behalf of the sick and dying, but tend to have is therefore treated as vitally important. Because strong reservations about faith-healing or God decides when death comes, all human evangelists who exploit hopes for a miracle. efforts to alter the divine time frame are labeled Notions of personal salvation and the divine “playing God” or condemned as unethical. God’s presence provide a religious frame of reference providence guides, if it does not determine, the for persons confronting death. One can die in course of the disease, whether and when one is peace knowing that life everlasting in the pres- healed, and the moment of death. ence of God is assured. Euthanasia and assisted suicide are con- Beliefs in heaven and hell as the eternal demned since “they are direct, intentional acts habitations of the righteous and unrighteous, of killing.”98 Such practices are said to violate respectively, dominate Southern Baptist “the biblical prohibition” against the taking of thought.96 Such religious beliefs serve as incen- innocent human life, whether by another person tives to the life of morality and piety and provide or by oneself. A resolution in 2001 condemned an orientation for life beyond death. Southern the Netherlands for legalizing active euthanasia, Baptists have been inspired to sacrificial service whether with or without the patient’s consent. by such beliefs, even to the point of martyr- The practice of infanticide, even if the neonate dom.97 is born with lethal deficits, was equally con- Believing in the afterlife also serves to miti- demned. Messengers expressed fear of a growing gate efforts to prolong the dying process. Aggres- “quality of life” ethic as opposed to the sanctity- sive end-of-life measures may be seen as contra- of-life ethic they embraced. Better pain manage- dictory to the desirability of death under cir- ment and keeping dying patients comfortable cumstances of intractable pain and incurable ill- were supported.99 ness. Refusing treatment or withdrawing aggres- A CLC pamphlet calls upon governments at sive care would be acceptable on religious and all levels to prosecute physicians or others who moral grounds. Quality-of-life considerations practice euthanasia or assist patients to commit can also figure prominently in Baptist patient suicide.100 The reason given is that there are suf- preferences. An accident or debilitating illness ficient pain management techniques to relieve may leave a person so severely impaired that pain without the intentional killing of the death may seem preferable to living under such patient. Hospice is thus implicitly commended. conditions. Baptists recognize that persons The 2001 resolution affirms that “every human might well grow spiritually through suffering or life, including the life of the terminally ill, dis- during the dying process. But few would suggest abled or clinically depressed patient, is sacred that this possibility justifies imposing further and ought to be protected against unnecessary suffering on the dying by using aggressive treat- harm.” Legalized euthanasia is condemned as ments. “immoral ethically [sic], unnecessary medically and unconscionable socially.”101 Suicide, assisted suicide, and active Nonetheless, some Baptists believe that under euthanasia certain conditions it is more humane and moral Convention statements and literature draw the to help a patient die more quickly when the line at decisions intended to hasten or invite alternative is enduring a slow and ugly death. death. Suicide, physician assisted suicide, and Further, it is reasonable to believe that there are euthanasia are condemned as violations of the and have been Southern Baptist physicians and

18 THE SOUTHERN BAPTIST TRADITION: RELIGIOUS BELIEFS AND HEALTHCARE DECISIONS others who have assisted persons to die.102 er, about those who are in unremitting pain and It can also be argued that, from a Baptist per- request assistance. spective, suicide is not an unforgivable sin, espe- The moral and legal rule of “double effect” cially when a person is terminally ill. Even in (or indirect effect), commonly associated with cases in which no terminal condition exists, the Roman tradition, allows the use of many would concede that any “moral failure” medication to alleviate pain even if death occurs involved in suicide is mitigated by depression or as an unintended result. Such an action is sup- mental illness. Believing, as Baptists do, that sal- portable on Baptist theological and ethical vation is by God’s grace means that the final grounds, as well. The patient who sees death as determination of one’s destiny is, in every case, a gift of God for the relief of suffering and as a up to God. transition to eternal life will not fear death so A Texas CLC brochure recognizes the moral much as dying an ugly death. Baptists will sup- dilemma in end-of-life care. The writer counsels port comfort measures, assure patients of the open dialogue and constant care as persons face presence of loved ones and caregivers, and pray death. Euthanasia, understood as the active that God’s mercy will be experienced with a killing of the comatose or unconscious, is not gentle death. condoned.103 The brochure says nothing, howev-

SPECIAL CONCERNS

ATTITUDES TOWARD DRUG AND ALCOHOL from Baptist attitudes toward abusive habits. ABUSE Southern Baptists believe strongly in , and this belief underscores personal responsibil- A Drug Task Force, composed of the leaders of ity for one’s actions. So strong is this conviction the twelve SBC agencies, was established by that it can be difficult for Baptists to recognize Southern Baptists in 1998. It reported to the the implications of studies suggesting a genetic annual convention in 2001. Targeting alcohol basis for alcoholism. In ethics, “ought implies abuse and street drugs, as well as abuse of pre- can,” and this maxim points to the diminished scription drugs, the report charged that the capacity that people may have to control their abuse of drugs is “ravaging our families.” addictive behavior. At the same time, an empha- Churches were challenged to establish halfway sis on free will and individual responsibility is houses for community ministry to the abuser often a source of hope and determination for and the addicted.104 Among Baptists, injurious those struggling with substance abuse. With God habits related to drug abuse, nicotine, or alco- as helper, a support group for companionship, holic beverages are condemned on moral and the interventions of skilled therapists, grounds because of their adverse effects, both unhealthy and indeed life-defeating patterns of on health and on society: the body is a “tem- behavior can be broken and positive, healthy ple of the Holy Spirit” (I Cor. 6:19), and “you patterns developed. are not your own; you were bought with a price” The emphasis on personal responsibility also (I Cor. 6:19-20; cf. 7:23). On the problem of implies certain boundaries around the liberties of drug abuse and addiction, Southern Baptists are conscience that Baptists claim so strongly. The in near-unanimous agreement. classic text for Christian freedom is Galatians 5:1, Additional insight into the meaning of Baptist which is an open declaration that freedom from beliefs about the freedom of conscience emerges bondage to the law is the gift of Christ. But Chris-

THE PARK RIDGE CENTER 19 tian liberties are both defined and limited in certain of violence among teens and in society generally. ways. One is not free to do whatever one pleases Fervent preaching often takes up moral issues, just because the human spirit has been liberated and issues associated with drugs, violence, and by the work of Christ. Rather, three freedoms are sexual exploitation are frequent targets for Bap- made possible: one is enabled by grace to choose tist preachers. A resolution by the SBC appropriate behavior (1 Cor. 10:23); one is free to addressed “a despair-soaked culture fixated on contribute to the general well-being (1 Cor. 10:23b); death replete with horrifically realistic and and one is free not to be enslaved by legalistic reli- vicious computer games, new music genres such gion or injurious habits (I Cor. 6:12; 10:23). as death metal and shock rock, and Internet web Baptists have thus been strong advocates of sites with malignant content the means from alcoholic beverages. Some go so for the acting out of hate-filled behavior and far as to say that Jesus and the disciples drank destruction.”106 At issue is the extensive exposure only , not wine. On the other hand, of America’s youth to violence through music, numerous Baptists work in distilleries, many movies, television, videotapes, on-line interactive drink alcoholic beverages, and some churches games, and other media. According to the reso- actually require wine for the Lord’s Supper on lution, violence and sexuality pervade the the basis of the New Testament pattern. Strong national consciousness and have a pernicious prohibitionist factions still exist within Baptist effect on youth. Thus Baptists called for better ranks, however, and they can often keep a town parenting, heightened attention to moral values, or county “dry” in a local referendum. and stronger family commitments to nurture Even so, a larger proportion of Baptists tend to young people. The entertainment industry was become abusers of alcohol than is the case, for challenged to “exercise restraint” in the “depic- example, among Jews, who use wine on a regular tion of violence, immoral sexual conduct, [and] basis. A major factor in the Baptist pattern may be the use of offensive language and lyrics,” and to that the ostracism and judgmentalism directed create products that are “morally wholesome.” toward those who drink tend to drive them into Southern Baptists also make available materi- private spaces in order to hide the habit. Social als for of various age groups, from and religious disapproval creates guilt and shame, pre-school children through young adults.107 The which, in turn, cause persons to drink in order to first educational series was launched in 1973. A escape their problems or feel better about them- revised series, launched in 1993, advocates a selves—a sure formula for abusive behavior.105 much more conservative posture than prior For those who have problems with drink or books. For example, no mention is made either of drugs, Baptists strongly advise therapeutic inter- homosexuality or of abortion in the book current- ventions. Medicines are now available to facili- ly used with early teens. tate withdrawal and therapy is available to help “True Love Waits” is a religious and educa- establish new ways of thinking and acting. Alco- tional campaign that aims to persuade teens to holics Anonymous and other assisting groups commit themselves explicitly to abstinence prior are provided and supported by hospitals, to marriage. A variety of videotapes, books, and churches, businesses, and government agencies. manuals, along with a pledge sheet, are available as part of the campaign.108 So strong is the SBC’s commitment to as the only VIOLENCE AND SEXUALITY possible approach to unmarried sexuality that the executive director of the Ethics and Reli- Southern Baptist responses to violence and sex- gious Liberty Commission (ERLC) publicly criti- uality in the media and on the internet have cized the U.S. Secretary of State for suggesting reflected the national concern about outbreaks that sexually active teens should use condoms.109

20 THE SOUTHERN BAPTIST TRADITION: RELIGIOUS BELIEFS AND HEALTHCARE DECISIONS HIV/AIDS acceptance of homosexuality is not often found, but nearly all Baptists advocate a caring ministry Southern Baptist attitudes toward and approach- to those with AIDS. Educational material is es to HIV/AIDS have typically been linked to available to facilitate discussions by study groups beliefs about homosexuality, which is regarded in local churches and calls are made for ministry as a “perverted lifestyle.”110 The AIDS epidemic to those who are homosexual.119 has been viewed as the judgment of God,111 and Southern Baptist churches have begun to rec- it has been claimed that “” of homo- ognize the inevitable presence of persons living sexuality (as well as abortion) leads to God’s with AIDS (PLWAs) in both church and socie- punishment of a nation.112 A 1987 resolution ty.120 Because AIDS is a disease that affects actu- viewed AIDS as “a major health threat” result- al human beings, a highly personal theology and ing from a rejection of “biblical standards of ethical orientation has led many Baptists to decency and morality.” Opposition to the distri- engage in caring ministries for people regardless bution of condoms and the notion of “safe sex” of their circumstances. A number of effective was expressed. Still another resolution viewed ministries, such as the Baptist AIDS Partnership homosexuality as the cause of AIDS, linked suf- of North Carolina, have been developed. Other fering to God’s punishment, and called on gays ministries have been instituted in Houston, San to seek forgiveness for their “abomination.”113 Francisco, and Knoxville.121 The Bible is said to teach that homosexuality Educational materials have also been created is an abomination to God114 on the basis of such to assist concerned individuals and churches in passages as Genesis 19:1-5, Leviticus 18-22, and developing ministries and countering fears and Leviticus 20:13 (which calls for the capital pun- prejudices that often accompany encounters ishment of males engaged in homosexual activi- with PLWAs. A resource and study guide pub- ty). A 1992 recommendation from the Executive lished by the Cooperative Baptist Fellowship Committee of the SBC condemned two churches suggests that moral judgment be suspended in for “accommodating homosexuality” and called the interest of truthful understandings and com- for their exclusion from the SBC. One had passionate ministries. It aims to provide accurate blessed the union of a gay couple and the other information about HIV/AIDS, dispel myths, had ordained an openly gay man as a .115 diminish fears based on false rumor, encourage Convention resolutions express “abhorrence of churches to be open to PLWAs, deal with ethical homosexuality” because “God regards homosex- issues emerging in the AIDS crisis, and provide uality as a gross perversion and unquestioned ministries to families dealing with grief and sin” and “unrepentant homosexuality is repeat- other issues.122 edly condemned in Scripture.”116 The tragic story of a prominent Southern SBC literature has tended to dwell on certain Baptist minister’s family and its struggle with fears associated with AIDS. The CLC, for AIDS brought national attention to their experi- instance, expressed a fear that the AIDS epi- ence. It has proven to be a case study in how demic would be so costly as to “force the coun- biblical-theological beliefs and traditional try to adopt active euthanasia out of economic approaches to homosexuality influence attitudes necessity.”117 toward those living with AIDS. The minister Even so, an ethic of “Christlike compassion” now works with the AIDS Interfaith Network for the “victims of AIDS and their families”118 and served for three years on the President’s informs the responses of most Baptists. Open Commission on AIDS.123

THE PARK RIDGE CENTER 21 SPECIAL NEEDS, CREATIVE MINISTRIES Parish nurses and congregational health min- istries often connect area churches with a hospi- Effective responses to healthcare needs often tal, thus making these ministries a source of emerge in creative ways among Southern Bap- ecumenical cooperation as well as resources for tists through individual and church ministries. people with health-related needs.125 Support These ministries are part of a movement empha- groups for home and family caregivers are also sizing the relation of faith to health care that gaining recognition for the vital ministry they seems to be gaining recognition and momentum provide. Further, there is an emerging recogni- throughout the country. tion that caregiving professionals—pastors, physi- A foot care clinic, headed by a retired nurse cians, nurses, social workers, and other who recognized the need for such care among providers—are also among those who need sup- diabetic patients, has opened at a church in Fort port groups. These groups provide resources for Smith, . The ministry serves older the family or professional, relationships with adults who find it difficult to care for their feet other caregivers, assistance in dealing with fears and toes because of physical limitations. The and myths, and counsel on how to work through service combines the biblical story of Jesus’ complex decisions.126 washing the disciples’ feet with meeting the health needs of this particular population.124

22 THE SOUTHERN BAPTIST TRADITION: RELIGIOUS BELIEFS AND HEALTHCARE DECISIONS NOTES

1. At least two other views of their origins can be found 9. See J. L. Garrett, E. G. Hinson, and J. E. Tull, Are among Baptists. Some claim that Baptists descended Southern Baptists “Evangelicals”? (Macon, Ga.: Mercer from 16th century Anabaptists centered in Westphalia, University Press, 1983). Germany. But the General Baptist Confessions of 1611 and 1666 and the Particular Baptist Confession of 10. The Cooperative Baptist Fellowship (CBF), Atlanta; 1644 rejected any association with Anabaptists. Oth- Mainstream Baptists, Norman, Okla.; and the Baptist ers, called Landmark Baptists, claim an unbroken suc- General Convention of Texas, , have distanced cession through various dissenters, whom they trace themselves without openly separating from the SBC. all the way back to . This claim has been thoroughly refuted. An occasional similarity of 11. For instance, the , with offices in views is hardly sufficient to establish organic connec- Washington, D.C. tions with those claimed as ancestors. See W. M. Pat- terson, : A Critical View (Valley 12. The CBF supports the work of the Baptist Center for Forge: Judson Press, 1969); B. Hays and J. Steely, The Ethics in Nashville (on the web at: baptist4ethics.com); Baptist Way of Life (Englewood Cliffs, N.J.: Prentice- the Baptist General Convention of Texas has its own Hall, 1963); and P. A. Duncan, Our Baptist Story Christian Life Commission, which produces materials (Nashville: Convention Press, 1958). on various issues and conducts conferences; Main- stream Baptists also produce and distribute pamphlets 2. See H. L. McBeth, The Baptist Heritage: Four Cen- that challenge materials from the SBC (on the web at: turies of Baptist Witness (Nashville: Broadman Press, mainstreambaptists.org). 1987), 147. 13. See McBeth, A Sourcebook for Baptist Heritage, 3. See W. B. Shurden, The Baptist Identity: Four Fragile 463ff. Freedoms (Macon, Ga.: Smyth & Helwys, 1993). 14. H. H. Hobbs, The People Called Baptists and the Bap- 4. See H. L. McBeth, A Sourcebook for Baptist Heritage tist Faith and Message (Shawnee, Okla.: Oklahoma (Nashville: Broadman Press, 1990), 443-542. McBeth Baptist University, 1981); H. H. Hobbs, The Baptist discusses the major controversies that contributed to Faith and Message (Nashville: Convention Press, significant changes and divisions among Southern 1971). Baptists in the twentieth century. The Baptist Faith and Message statements of 1925 and 1963 are found 15. Southern Baptists distinguish “messengers” from “del- at 503-518. egates.” The local church appoints a “messenger” but cannot dictate how the messenger is to vote at the 5. See ibid., 521-522, for statements regarding the priest- annual convention. Further, the “convention” is not a hood of the believer. These show differences of opin- church or ecclesiastical body, as such. It is an annual ion between the SBC and the Baptist General Conven- gathering of messengers from local churches for the tion of Texas that reflect a major controversy within purpose of conducting business and encouraging one the SBC. another in missions and evangelism.

6. Shurden, The Baptist Identity, 23. 16. See 2000 Baptist Faith and Message, VI. “The Church.” [Hereafter cited as BF&M.] 7. See R. C. Walton, The Gathered Community (: Carey Press, 1946). 17. Messengers at the Kentucky Baptist Convention approved a report affirming the authority of Scripture 8. See E. G. Hinson, “Baptists and Evangelicals: What Is in all matters of faith and practice, and recommending the Difference?” Baptist History and Heritage 16 that churches study various Baptist confessions of (April 1981). See also D. Dockery, ed., Southern Bap- faith for education and edification. See Western tists and American Evangelicals: The Conversation Recorder, September 18, 2001, p. 6. Continues (Nashville: Broadman Press, 1994), and C. F. H. Henry, “What Does It Mean to Be Evangelical?” 18. P. D. Simmons, Birth and Death: Bioethical Decision- Christianity Today, June 16, 1989. Making (: Westminster, 1983), 86-87.

THE PARK RIDGE CENTER 23 19. Shurden, The Baptist Identity, 2. See also A. Jonsen, M. Siegler, and W. Winslade, Clini- cal Ethics, 5th ed. (: McGraw-Hill, 2002), who 20. See T. J. Nettles, A Foundation for the Future (Cape identify four points of reference for physicians dealing Coral, Fla.: Founders Press, 1997). with ethical issues: medical indications, patient prefer- ences, quality of life, and contextual factors. 21. P. Patterson, “Presidential Address,” Annual of the Southern Baptist Convention (Nashville: SBC Execu- 32. J. W. McClendon, Jr., “The Concept of Authority: A tive Committee, 2000), 95ff. [Hereafter cited as (year) Baptist View,” Review and Expositor 16, no. 2 (Sum- Annual.] mer 1989): 101. In some recent translations, II Cor. 13:14 has become II Cor. 13:13. 22. See “Southwestern Profs Holloway, Johnson Refuse to Sign Faith Statement; Must Find New Jobs,” Baptists 33. Ibid., 105. Today 19, no. 6 (June 2001): 29. Undoubtedly, many others sign with strong inner reservations. 34. Ibid., 106.

23. B. Allen, “IMB President Urges Missionaries to Sign 35. See 2000 BF&M, Article XVIII: “The Family.” See 2000 BF&M,” Western Recorder, February 5, 2002, p. also S. Glahn, Sexual Intimacy in Marriage (Nashville: 2. See also Baptists Today 20, no. 3 (March 2002): 11. Broadman & Holman, 1998).

24. “D.C. Baptists Reject NAMB Request for Additional 36. 1999 Annual, 199. Control,” Baptists Today 20, no. 4 (April 2002): 11. 37. 2000 BF&M, Article XVIII: “The Family.” 25. See Western Recorder, January 29, 2002, p. 2; also , March 13, 2002, p. B5. 38. 2000 BF&M, Article VI: “The Church.”

26. See Western Recorder, February 12, 2002, p. 2. Also 39. See “Texas Executive Board Rebukes Seminary on on the web at: mainstreambaptists.org. Nomination,” Western Recorder, June 3, 1997, p. 6.

27.“SBC Has Become ‘Virtual Arm’ of Religious Right, 40. See P. D. Simmons, “Baptist-Evangelical Biomedical Critic Says,” on the web at: bpnews.com/apbnews/ Ethics,” in Theological Developments in Bioethics: story/cfm?newsid=1642>. 1990-1992, ed. B. A. Lustig et al., vol. 3 of Bioethics Yearbook (Dordrecht: Kluwer Academic Publishers, 28. Simmons, Birth and Death, 52-63. 1993), 249-252.

29. G. H. Stassen, “Critical Variables in Christian Social 41. P. D. Simmons, “Religious Liberty and the Abortion Ethics,” in Issues in Christian Ethics, ed. P. D. Sim- Debate,” Journal of Church and State 32 (Summer mons (Nashville: Broadman Press, 1980), 57-76. 1990): 567-584.

30. See ibid., 58, for Stassen’s interesting and helpful syn- 42. See 1971, 1974, and 1977 Annuals. ergistic model. 43. See Christianity Today, February 16, 1973, p. 48 31. J. W. McClendon, Jr., Ethics, vol. 1 of Systematic Theol- [516], which quotes Criswell as saying, in response to ogy (Nashville: Abingdon, 1986). Despite his criticism the Roe v. Wade decision, “I have always felt that it of an excessive reliance on reason, McLendon identi- was only after a child was born and had life separate fies three “spheres” or strands basic to Christian from its mother that it became an individual person, thought: the organic, which takes account of bodily and it has always, therefore, seemed to me that what is needs, and for which love is the central norm; the com- best for the mother, and for the future should be munal, which deals with life in society and the assis- allowed.” tance the church can provide for ethical living; and the anastatic, which accounts for resurrection and the 44. Western Recorder, March 21, 1995, p. 7. work of the Holy Spirit in the life of the believer. McClendon’s focus is on peacemaking and nonvio- 45. Ibid. Pressure to assure such conformity to the con- lence, and he does not address healthcare issues. His vention mandate led to the termination of the teach- approach thus has limited value for medical or clinical ing contract of Dr. Robert Adams by Southwestern ethics, but an attempt to devise a decision-making Seminary in Fort Worth. Adams, a former , model based on his three spheres could be intriguing. had most recently taught at the seminary under a spe-

24 THE SOUTHERN BAPTIST TRADITION: RELIGIOUS BELIEFS AND HEALTHCARE DECISIONS cial presidential appointment. The seminary president 59. The Religious Coalition for Reproductive Choice, acted when a conservative trustee discovered that headquartered in Washington, D.C., for instance. Adams had signed “A Call to Commitment.” 60. J. Lee, “Infertility: A Silent Grief,” Baptists Today 19, 46. Resolution 4, 1993 Annual, 99-100. no. 9 (September 2001): 28-29, 33. A Southern Baptist pastor and his wife have written a moving book on their 47. Resolution 4, 2000 Annual, 80. struggle with infertility (A. Trent and P. Trent, Barren Couples, Broken Hearts: A Compassionate Look at 48. See W. B. Ball, ed., In Search of a National Morality: Infertility [San Bernardino, Calif.: Here’s Life Publish- Manifesto for Evangelicals and Catholics (Grand ers, 1991]). They discovered that there were no stories Rapids: Baker Book House; San Francisco: Ignatius of permanent infertility in the Bible, and for them this Press, 1992). This book is organized around such top- lack was discouraging and upsetting. (The biblical nar- ics as “secularization” and “human life,” with an ratives of Abraham and Sarah [Gen. 16-21] and Elka- evangelical and a Roman Catholic writing on each nah and Hannah [I Sam. 1-2], for example, both end topic. Southern Baptists C. F. H. Henry and Richard with the birth of a child.) The authors offer a sensitive D. Land are among the contributors to the volume. and insightful approach to a profoundly personal and troubling issue. One of the strengths of the book is that 49. The Christian Life Committee of the SBC became the the writers share the problem with hopeful readers; Ethics and Religious Liberty Commission on June 19, they are not armchair theologians or counselors who do 1997. References to materials from this agency refer to not know the agony of childlessness and/or infertility. its name at the time of the publication cited. 61. M. Foust, “Men and Women Relate Differently to 50. Western Recorder, March 21, 1995, p. 10. Infertility Struggles, Speaker Says,” Southern Semi- nary Magazine 68, no. 2 (June 2000): 42. 51. Ibid., p. 9. 62.A pre-embryo is a fertilized ovum formed in a petri 52. Resolution 4, 1993 Annual, 100. dish or cryopreserved in a fertility clinic.

53. Baptist General Convention of Texas Christian Life 63. See S. Glahn and W. Cutrer, “The Baby Blues: Finding Commission, Abortion and the Christian Life (Dallas: Ethical Solutions for Infertile Couples,” Light, Fall Baptist General Convention of Texas Christian Life 2001, pp. 4-6. Commission, n.d.). 64.P. D. Simmons, “Biotechnical Parenting: The Biblical 54. D. Hughes, “Paying Our Respect to Life,” in Global and Human Issues,” in Abortion and Reproductive Discipleship: A Guide for Local Churches Paying Pro- Rights: A Comprehensive Guide to Medicine, Ethics found Respect to Human Life (Nashville: Baptist Cen- and the Law, ed. J. Butler (Stanford: Multi-Media C- ter for Ethics, 1992), 1. Hughes also advocates a D Rom, 1996). See also Simmons, Birth and Death, “seamless garment” position in the pamphlet, and “The Bible and Biotechnical Parenting,” 155-192. asserts that being “pro-life” requires concern for “those in poverty, the family, the rights of women and 65. Baptist General Convention of Texas Christian Life children, , tobacco, alcohol and drug abuse, Commission, Infertility and Medical Options (Dallas: handgun control and the environment.” Baptist General Convention of Texas Christian Life Commission, n.d.). 55. R. Higgins, “A Profound Respect for Human Life Ethic,” in Global Discipleship: A Guide for Local 66. B. Mitchell, Genetic Engineering: Bane or Blessing, Churches Paying Profound Respect to Human Life The Sanctity of Human Life Series (Nashville: Chris- (Nashville: Baptist Center for Ethics, 1992), 2. tian Life Commission): 16. See also Mitchell’s “Genetic Engineering—Bane or Blessing?” in Ethics & Medicine 56. B. Mitchell and D. Buckley, “Lest the Trumpet Give 10, no. 3 (1994): 50-55. an Uncertain Sound,” Light, March-April 1993, p. 8. 67.P. D. Simmons, “Casey, Bray and Beyond: Religious 57. Ibid., p. 9. Liberty and the Abortion Debate,” Louis Univer- sity Public Law Review 13, no. 1 (1993): 467-488, esp. 58. Ibid. 482.

THE PARK RIDGE CENTER 25 68. Baptist General Convention of Texas Christian Life of God and would be an object of the divine love and Commission, Genetic Research (Dallas: Baptist Gener- care. Finally, science does not yet know all the bene- al Convention of Texas Christian Life Commission, fits that cloning techniques might bring to human n.d.). health. To ban such research might be to deprive the future of substantial benefits. 69. Mitchell, Genetic Engineering: Bane or Blessing? 15. 75. “On Human Embryonic and Stem Cell Research,” 70. Baptist General Convention of Texas Christian Life Resolution 7, 1999 Annual, 96. Commission, Genetic Research. The pamphlet con- cludes with four guidelines based generally on biblical 76. Baptist General Convention of Texas Christian Life virtues. Gratitude to God for the good gifts of the Commission, Genetic Research. healing arts and scientific inquiry requires good stew- ardship of those powers. Compassion and justice 77. J. R. Nelson, On the New Frontiers of Genetics and require us to relieve suffering and create a society in Religion (Grand Rapids: Eerdmans Publishing, 1994), which the benefits of medical science will bless the 58-59, citing P. D. Simmons, “Moral and Religious entire community, and not be used primarily for a Implications of Blastomere Analysis Before Implanta- privileged few. Humility requires patience and leads us tion (BABI),” essay prepared for the Second National to proceed with caution into the uncharted waters of Conference on the Human Genome Project, Baylor innovative science; new techniques raise new ques- College of Medicine, Houston, March 1992 (unpub- tions and problems. Finally, courage and imagination lished). require a positive attitude toward scientific discovery, yet with a sense of its contingency. The promise of the 78. See Baptist General Convention of Texas Christian future should generate excitement about the possibili- Life Commission, Organ Donation (Dallas: Baptist ty of new cures, but should also remind us of the dan- General Convention of Texas Christian Life Commis- gers associated with enthusiasm without wisdom. sion, n.d.).

71. Resolution 4, 2000 Annual, “On Human Fetal Tissue 79. See P. D. Simmons, “Ethical Considerations in Com- Trafficing [sic],” 81. posite Tissue Allotransplants (CTA),” Microsurgery 20 (2000): 458-465. The hand transplants in Louisville, 72. M. Foust, “Mohler, on TV Panel, Argues Human Kentucky, have opened the possibility of composite Cloning Should Be Banned,” in Southern Seminary tissue transplants for selected recipients. Magazine 69, no. 2 (Summer 2001): 26. 80. Baptist General Convention of Texas Christian Life 73. Baptist General Convention of Texas Christian Life Commission, Organ Donation. Commission, Genetic Research. 81. “On Human Fetal Tissue Trafficing [sic],” 80. 74.P. D. Simmons, “To Clone or Not to Clone?” Christian Ethics Today 3, no. 3 (July 1997): 10-14. Several fac- 82. Ibid. tors associated with cloning are worth noting in this context. One is that “cloning” takes place in nature 83.P. D. Simmons, “Experimentation with the Dying when twins or multiple siblings are the result of divi- Patient,” Law and Bioethics Report 1, issue 1 (August sions of the fertilized ovum. Twins have the same 2001): 7-8. DNA, much as a clone would have the same DNA as 84.P. D. Simmons, “The Artificial Heart: How Close Are the person being cloned. Can it be inherently wrong to We, and Do We Want to Get There?” Journal of Law, imitate a process that occurs routinely in nature itself? Medicine & Ethics 29, nos. 3 and 4 (Fall & Winter, Second, children produced by biotechnical means are 2001): 401-406. still persons in every sense. To categorize such chil- dren as “artificial” or “manufactured” seems, however 85. Mitchell, Genetic Engineering: Bane or Blessing? 8. unintentionally, to depersonalize and dehumanize See also B. Mitchell, “Genetic Promise and Problems,” them. Third, each cloned person would be an individ- in Life at Risk: The Crises in Medical Ethics, ed. R. D. ual in his or her own right, not someone else—not Land and L. Moore (Nashville: Broadman & Holman, even the “parent” from whom he or she is cloned. We 1995), 114-129. may duplicate genetic information, but not the history or pattern of experiences that make each person unique. He or she would still be created in the image

26 THE SOUTHERN BAPTIST TRADITION: RELIGIOUS BELIEFS AND HEALTHCARE DECISIONS 86. R. Land, “Joint Appeal against Human and Animal 91. H. Roberts, Faith and Ethics: Tough Choices for the Patenting,” news release to National Press Club, Wash- 21st Century (Macon, Ga.: Smyth & Helwys, 1998), ington, D.C., May 18, 1995. See also T. Strode, “CLC’s 171. Land, Others Decry Gene Patenting,” Light, July- August, 1995, p. 3. 92. Ibid.; see also D. Lasley, Euthanasia, Critical Issues Series (Nashville: Christian Life Commission, 1994), 87. See Simmons, Birth and Death, 212-215. 18.

88.Counseling ministries are included among the min- 93. Lasley, Euthanasia, 16; see also “On Euthanasia and istries of many Southern Baptist churches. The St. Assisted Suicide,” Resolution 13, 1992 Annual, 93-94. Matthews Baptist Church in Louisville, for instance, The terms “ordinary” and “extraordinary” can be staffs an office of pastoral care named after the late problematic in the clinical setting, but they are still Wayne E. Oates (see n. 89 below). The Kentucky Bap- used in common parlance. tist paper, The Western Recorder, carries a weekly col- umn called “Family Forum” that is devoted to coun- 94. Lasley, Euthanasia, 18, n. 6. seling ministries. (See, for example, the column by W. Rowatt and J. Rainbow, “How Should Parents 95. Simmons, Birth and Death, 124-154. Respond When Adult Children Divorce?” Western Recorder, August 1, 2000, p. 5. A number of writers 96. See 2000 BF&M, Article X: “Last Things.” contribute articles on various topics to this column.) 97. See, for example, E. Bridges, “Bill Wallace: A Missions A children’s home is operated by Kentucky Baptists at Hero Remembered,” Baptists Today 19, no. 4 (April Middletown for young women facing out-of-wedlock 2001): 28-29. pregnancies or other problems during their teenage years. Southern Baptists have also developed min- 98. Lasley, Euthanasia, 5; see also B. Mitchell and M. istries to persons with Alzheimer’s disease. See J. B. Whitehead, A Time to Live, A Time to Die: Advance Riley, “Keeping Hope Alive: Spiritual Care for Directives and Living Wills, The Sanctity of Human Alzheimer’s Patients,” Baptists Today 19, no. 4 (April Life Series (Nashville: Christian Life Commission, 2001): 24-25, 32. 1993), 6. 89. Oates, a long-time professor of pastoral care at South- 99. Resolution 6, 2001 Annual. ern Seminary in Louisville, wrote over 50 books in the field of pastoral care and was known as the dean of 100. Lasley, Euthanasia, 17. pastoral care in the United States. The Institute can be contacted at: www.oates.org. 101. Resolution 6, 2001 Annual.

90. Individual, marital, and family counseling was offered 102. Medical Ethics Advisor 2, no. 7 (July 1986): 82. A sur- free of charge to Southern Baptist ministers and their vey of physicians in the state of Washington showed families during the 2001 meeting of the SBC in New that 26% (218 of 828) had been asked to provide a Orleans. Counseling sessions and health screenings lethal prescription by one or more patients. In 38 of were provided by LeaderCare and Wounded Ministers, 156 cases the request was granted; 15 of the patients both of which are ministries of LifeWay Christian did not use the medication. Resources (LifeWay Christian Resources was formerly The Baptist Sunday School Board). See notice for the 103. Baptist General Convention of Texas Christian Life counseling ministry in Western Recorder, April 17, Commission, Elective Death: Euthanasia and 2001, p. 2. Physician-Assisted Suicide (Dallas: Baptist General Convention of Texas Christian Life Commission, n.d.). While the National Alliance for the Mentally Ill does not have Convention support as such, some Southern 104. See news report in Western Recorder, June 19, 2001, Baptist ministers are involved with the Alliance. A p. 10. Southern Baptist is vice president of the Kentucky chapter of the Alliance. See K. Walker, “Churches 105. W. E. Oates, Alcohol In and Out of the Church Asked to Help Mentally Ill & Families,” Western (Nashville: Broadman Press, 1966), 21. Recorder, April 17, 2001, pp. 1, 3. 106. “On Youth and Violence in the Media,” Resolution 9, 1999 Annual, 98.

THE PARK RIDGE CENTER 27 107. See, for instance, the True Love Waits volumes by D. 122. J. E. Hyde and N. Miller, eds., HIV/AIDS Ministry: Payne, Courting, Dating, & Hanging Out (Nashville: Putting a Face on AIDS, Ethics and Public Policy Min- LifeWay Press, 2000); P. Kelly, Sexual Resolutions istry Group (Atlanta: Cooperative Baptist Fellowship, (Nashville: LifeWay Press, 1999); and M. Tullos, P. 1994). Turner, and K. Wyatt, Pure Joy: God’s Formula for Pas- sionate Living (Nashville: LifeWay Press, 2001). 123. See J. Allen, Burden of a Secret: A Story of Truth and Mercy in the Face of AIDS (Nashville: Moorings, 108. See Church Supply Catalog (Nashville: Lifeway Chris- 1995). tian Stores, 2002), 93. 124. Light, Summer 2001, p. 22. 109. T. Strode, “Powell’s Condom Advocacy Denounced by Land, Others,” Baptist Press news release, February 125. Y. Betowt, “Parish Nurses Offer Holistic Approach to 21, 2002. On the web at: www.bpnews.net/bpnews. Healthcare,” Baptists Today 19, no. 9 (September asp?ID=1281. The secretary had been on an official 2001): 26, 32. visit to parts of the world where the AIDS problem is critical. He had suggested that “safer sex” practices 126. J. Wayne, “Help for Those Who Help Others,” Baptists are a step toward avoiding AIDS—a message that many Today 19, no. 9 (September 2001): 27. Wayne includes Baptists would support. a helpful list of on-line resources for caregivers.

110. Resolution 11, 1987 Annual, 66.

111. J. Falwell, “AIDS: The Judgment of God,” Liberty Report, April, 1987, p. 4.

112. J. Falwell, “An Agenda for the 1980’s,” in Piety and Politics, ed. R. J. Neuhaus and M. Cromartie (Washing- ton, D.C.: Public Policy Center, 1987), 14.

113. Resolution 6, 1987 Annual, 65.

114. Resolution 4, 1999 Annual, 101.

115. Recommendation 17, 1992 Annual, 80.

116. Resolution 6, 1987 Annual, 66. See also Resolution 11, 1987 Annual, 66.

117. Lasley, Euthanasia, 4.

118. Resolution 8, 1987 Annual, 65.

119. See W. Tillman, AIDS: A Christian Response (Nashville: Convention Press, 1990), and E. Shelp, AIDS and the Church: The Second Decade (Louisville: Westminster/ Press, 1992).

120. W. Amos, When AIDS Comes to Church (Philadelphia: Westminster, 1988).

121. L. Judge-McRae, “Samaritan Ministry: Another New Way to Be Baptist,” TCBF News 9, no. 4 (August- September 2001): 2.

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Allen, B. “IMB President Urges Missionaries to Sign 2000 Duncan, P. A. Our Baptist Story. Nashville: Convention BF&M.” Western Recorder, February 5, 2002. Press, 1958.

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Amos, W. When AIDS Comes to Church. Philadelphia: ______. “An Agenda for the 1980’s.” In Piety and Poli- Westminster, 1988. tics, ed. R. J. Neuhaus and M. Cromartie. Washington, D.C.: Public Policy Center, 1987. Ball, W. B., ed. In Search of a National Morality: Manifesto for Evangelicals and Catholics. Grand Rapids: Baker Foust, M. “Men and Women Relate Differently to Infertility Book House; San Francisco: Ignatius Press, 1992. Struggles, Speaker Says.” Southern Seminary Maga- zine 68, no. 2 (June 2000). Baptist General Convention of Texas Christian Life Com- mission. Abortion and the Christian Life. Dallas: Bap- ______. “Mohler, on TV Panel, Argues Human Cloning tist General Convention of Texas Christian Life Com- Should Be Banned.” Southern Seminary Magazine 69, mission, n.d. no. 2 (Summer 2001).

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THE PARK RIDGE CENTER 29 Hughes, D. “Paying Our Respect to Life.” In Global Disci- Mitchell, B., and M. Whitehead. A Time to Live, A Time to pleship: A Guide for Local Churches Paying Profound Die: Advance Directives and Living Wills. The Sanctity Respect to Human Life, 1. Nashville: Baptist Center for of Human Life Series. Nashville: Christian Life Com- Ethics, 1992. mission, 1993.

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THE PARK RIDGE CENTER 31 Introduction to the series

eligious beliefs provide meaning for people substitute for discussion of patients’ own reli- R confronting illness and seeking health, par- gious views on clinical issues. Rather, they ticularly during times of crisis. Increasingly, should be used to supplement information com- healthcare workers face the challenge of provid- ing directly from patients and families, and used ing appropriate care and services to people of dif- as a primary source only when such firsthand ferent religious backgrounds. Unfortunately, information is not available. many healthcare workers are unfamiliar with the We hope that these booklets will help practi- religious beliefs and moral positions of traditions tioners see that religious backgrounds and beliefs other than their own. This booklet is one of a play a part in the way patients deal with pain, ill- series that aims to provide accessible and practi- ness, and the decisions that arise in the course of cal information about the values and beliefs of treatment. Greater understanding of religious tra- different religious traditions. It should assist ditions on the part of care providers, we believe, nurses, physicians, chaplains, social workers, and will increase the quality of care received by the administrators in their decision making and care patient. giving. It can also serve as a reference for believ- ers who desire to learn more about their own tra- ditions. Each booklet gives an introduction to the his- tory of the tradition, including its perspectives on health and illness. Each also covers the tradi- tion’s positions on a variety of clinical issues, with attention to the points at which moral dilemmas often arise in the clinical setting. Final- ly, each booklet offers information on special concerns relevant to the particular tradition. The editors have tried to be succinct, objec- tive, and informative. Wherever possible, we have included the tradition’s positions as reflected in official statements by a governing or other formal body, or by reference to positions formulated by authorities within the tradition. Bear in mind that within any religious tradition, there may be more than one denomination or that holds THE PARK RIDGE CENTER views in opposition to mainstream positions, or FOR THE STUDY OF HEALTH, FAITH, AND ETHICS groups that maintain different emphases. 205 West Touhy Avenue ● Suite 203 ● Park Ridge, Illinois 60068-4202 The editors also recognize that the beliefs and values of individuals within a tradition may vary from the so-called official positions of their tradi- The Park Ridge Center explores and tion. In fact, some traditions leave moral deci- enhances the interaction of health, faith, sions about clinical issues to individual and ethics through research, education, and consultation to improve the lives of conscience. We would therefore caution the read- individuals and communities. er against generalizing too readily. The guidelines in these booklets should not © 2002 The Park Ridge Center. All rights reserved.

32 THE SOUTHERN BAPTIST TRADITION: RELIGIOUS BELIEFS AND HEALTHCARE DECISIONS