A volume for assisting the reader to gain a general working background of , who they are, and what they are about.

Vocational Theological Education Bill Tillman, Director

Baptist General Convention of Texas 1996, Revised 2002, 2007, 2009

E. Eugene Greer, Jr., General Editor

THED2011-631/02/1M Published by BAPTISTWAY PRESS Baptist General Convention of Texas 333 North Washington Avenue, Dallas TX 75246-1798

© Copyright 2007, All Rights Reserved Library of Congress Catalogue Card Number 96-84082 Scripture quotations are in italics, taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION. ©1973, 1981, 1984 International Bible Society Used by permission of Zondervan Bible Publishers.

Design, layout and art by Looie Biffar BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 5

RELATIONSHIPS TABLE OF CONTENTS Baptists Relating Locally...... 83 INTRODUCTION...... 7 Paul W. Stripling, Lynn Eckeberger and Steve Vernon Lorenzo Peña Baptists Relating within their State...... 93 HISTORY E. Edward Schmeltekopf, Ken Camp, Baptists Before 1845...... 11 Amelia Bishop, Charles P. McLaughlin, H. Leon McBeth and Mark Wingfield The Southern Baptist Convention 1845-1945...... 19 Baptists Relating Nationally and Internationally...... 107 James H. Semple Lloyd Elder, Bill Summers, Teresa Dickens, Southern Baptists’ Second Century...... 27 David R. Wilkinson, BJC Staff, Jess C. Fletcher and Jack Ridlehoover Baptists and the Ministry...... 125 DISTINCTIVES Gary Manning Doctrine...... 37 Bert H. Dominy Trends and Issues...... 133 William M. Pinson, Jr. with David Slover The Local ...... 45 Ron Lyles APPENDIX Baptist Polity...... 61 Where to Find Information...... 141 D. L. Lowrie Royce Rose Baptist Perspectives on the Christian life...... 67 Executive Board Staff and George H. Gaston, III Cooperating Organizations Chart...... 147 Financing Cooperative Baptist Work...... 75 BGCT Committees, Commissions Susan Ray and Roger W. Hall and Boards...... 148 TEACHING GUIDE...... 151 Jeter Basden

BAPTISTS: HISTORY, DISTIN CTIVES, RELATION SHIPS 7

Introduction Steve Vernon Acting Executive Director, Baptist General Dear Reader: Convention of Texas ese words, from God’s Word, speak to Baptists in a unique way: “For there is one God, and there is one mediator between God and man, the man Jesus Christ” (1 Tim. 2:5 RSV). “Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession” (Heb. 4:14 RSV). I believe you will nd this volume is worth your time. It is written by many dedicated, trained and capable people. It speaks to the young student of Baptist life as well as to the most mature Baptist. e story of Baptists and their history is inspirational. It is a story about real people responding to God through real life circumstances. You will see that Baptist distinctives are drawn from the Bible and as they are read and reread they tend to become all the more meaningful. Relationships that Baptists have toward each other are challenging and dynamic. e changing experiences and growing opportunities of Baptist life make a revision of this volume necessary every few years. e section having to do with the nancial support of Baptist work is helpful in understanding how money is received and budgeted. I trust you will nd this book helpful whether you are a student, pastor or layperson. Prominent issues among Baptists will surface as you use this volume as a text or for general information. ese issues will include: the authority of the Bible the principle of religious freedom the autonomy of a local congregation of Baptists the priesthood of the believer the missional implications of Baptist doctrines the signicance and meaning of baptism and church membership the relationships and responsibilities of a state and national Baptist conventions and associations of Baptists with each other and with local churches. You will join a great host of other students, researchers, non-Baptists, pastors and religious educators who seek to learn about these people called “Baptists.” God bless you,

Steve Vernon

BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 11

Baptists Before 1845 H. Leon McBeth Southwestern Baptist I. Baptist Beginnings III. Struggle for Religious Freedom Theological Seminary, 1. The Stage is Set Fort Worth, Texas, IV. Baptists Organized for Retired 2. Role of the Bible Missions 3. Two Kinds of Baptists 1. Baptist Associations 4. Defining the Faith 2. The , 1814 5. Recovery of Immersion 3. The Baptist Tract Society, 1824 6. Defending the Faith 4. The Home Mission Society, 1832 7. The Baptist Name V. Tensions Increase II. Baptists in Colonial America 1. Anti-Missions 1. Baptists in New England 2. The Campbell Movement 2. Baptists in the Middle Colonies 3. The Slavery Controversy 3. Baptists in the Southern Colonies 4. The First Great Awakening 12 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

call their views “Arminianism,” after Baptists Before 1845 the Dutch theologian Jacob Arminius. Within a year, the Smyth church split. Baptists, as we know them today, Role of the Bible , a devout layman, led emerged as a separate denomination in a remnant of the church to return to England early in the seventeenth No account of Baptist beginnings England in 1611 where they set up century. However, they did not regard should leave out the role of the Bible. the earliest Baptist church on English their churches as something new. They From the first, Baptists sought to base soil. Helwys prepared one of the felt they were recovering doctrines and their beliefs and behavior squarely earliest Baptist confessions of faith in practices that are rooted in the New upon Scripture. The translations of the 1611, and the next year published The Testament. The Baptist denomination Bible into English by John Wycliff Mystery of Iniquity appealing for dates from the early seventeenth (14th C.), William Tyndale (15th C.) complete religious freedom for all. By century, but Baptists believe their faith and Miles Coverdale (16th C.) had 1650 there were over forty General comes directly from the Bible. made the Bible available to English Baptist churches in England. people. As people read the Bible for themselves, they could not help but Another group, the Particular Baptists, Baptist see that their official state church did emerged by 1638. They more nearly Beginnings not follow the Bible closely. This new followed the theology of John Calvin, wave of Bible reading, and hunger to and thus are often called “Calvinists.” The seventeenth century was a follow the Bible carefully, helps explain They believed in a particular revolutionary time, both in church the origin of Baptists. atonement; that is, Christ died not for everyone but only for particular ones, the elect. Only those “predestined” or chosen for salvation before the world The Baptist denomination dates from the early was created could be saved, but once seventeenth century, saved they could never lose their salvation. but Baptists believe their faith comes directly The earliest Particular Baptist church from the Bible. was formed in London in 1638. By 1644 there were at least seven such churches in and around London, and and state. The Bible was available in their leaders included William Kiffin, English, and this transformed church Two Kinds of Baptists John Spilsbury, and Henry Jessey. In life in England. New religious groups In about 1609 a pastor named John 1644 these seven churches jointly were emerging, and Baptists were Smyth became convinced that baptism issued a confession of faith. Known as among these. should be for professed believers only, the First London Confession, this and should not be applied to infants. influential document has shaped the The Stage is Set Smyth was a graduate, and for a time a faith of Baptists in England and During the Protestant Reformation, teacher, at Cambridge University. beyond. the Church of England split from From his own study of the Bible, Rome in 1534. However, the English Smyth began to emphasize personal Defining the Faith reform was never complete, marked as conversion, religious freedom, and much by political and economic issues regenerate church membership. Through short summaries of their as by religion. By the 1570s some Because these ideas were not welcome doctrines (called confessions), by earnest English churchmen, in England, Smyth and his little group public debates, and by the printed nicknamed “,” sought to fled to Amsterdam, Holland, about word, Baptists worked out their beliefs reduce the authority of bishops, allow 1607. In Amsterdam in about 1609 and shared them with others. In a churches to elect their pastors, reduce Smyth formed a new church, based time before Sunday School, the the control of the government over upon personal conversion through confessions helped clarify beliefs, the church, and adopt more Calvinist faith in Christ, followed by baptism for educate new members, and defend doctrinal beliefs. For two generations, believers. Historians regard this as the Baptists against unfair accusations. the Puritans worked toward these earliest Baptist church of modern goals, but with limited success. history, though they did not yet use Recovery of Immersion that name. Despairing of reform from within, In 1609 Smyth first practiced some Puritans left the Church of The Smyth group later came to be believer’s baptism by sprinkling or England and formed separate churches known as . That is, affusion (pouring or splashing water where they could worship as they saw they believed in a general atonement, upon the new convert). However, as fit. They got the nickname of that Christ died for all who would the Baptists continued to study the “Separatists.” It was from these believe. They also believed that those Bible, they came to believe that Separatist groups that the first English who deliberately renounce Christ can baptism in the New Testament was by Baptists emerged. lose their salvation. Theologians often total immersion. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 13

In early 1640 one of the Particular , a Baptist pastor famous handle only civil transgressions Baptist churches became convinced for writing Pilgrim’s Progress, spent (Rom. 13), injuries and wrongs of that baptism should be performed “by twelve years in jail in Bedford for his man against man, in murder, diping ye body in ye water, resembling refusal to stop preaching. At times the adultery, theft, etc. for only Christ Burial & rising again.”1 After Baptists tried to meet secretly, or at is the king, and lawgiver of the discussion, and even sending one least did not publicize their meetings. church and conscience. 3 member to Holland to confer with They sometimes set teenage boys to some Anabaptists who practiced watch outside their meetings to warn This pioneer statement has three ideas. immersion, the church agreed to the group if government officials came The first idea sets out what the provide immersion for those who near. For a time the English government should not do; it is no desired it. By 1644 immersion was government paid a reward to any part of the government’s role to customary among English Baptists. citizen who reported on an illegal regulate religion. The second is Their confession of 1644 specified that “conventicle.” Baptists had to be on positive; the government should “The way and manner of the guard against spies and bounty hunters attend to civil matters only. The third dispensing of this Ordinance [baptism] who tried to discover their meetings idea gives the rationale for religious the Scripture holds out to be dipping and turn them in to the authorities. freedom and separation of church and or plunging the whole body under state; only Jesus Christ is the Lord and water.”2 From that time, most In response to this persecution, the lawgiver of the church. These Baptists around the world have Baptists set out a number of tracts and convictions have guided Baptists for practiced baptism by total immersion. treatises on religious liberty. Drawing over four hundred years. from Scripture, history, and logic the The early Baptists accepted the authority of Scripture and believed in salvation by God’s grace through faith. They believed that a church should be “The way and manner of the dispensing of this made up only of converted people, Ordinance [baptism] the Scripture holds out to that each church is free to call its own pastor, and that each member has be dipping or plunging the whole freedom under God to pray, read the Bible, and interpret the faith. They body under water.” believed in the second-coming of Christ, but set no timetables. Baptists argued that the soul should be The Baptist Name Defending the Faith free to respond to God without coercion. From the Parable of the The people called “Baptists” never Early Baptists faced severe persecution Tares (Matt. 13:24-30) the Baptists chose that name for themselves. It was both from the state church and from argued that only God has the right a nickname tagged on them by others, the government. English law required and the knowledge to judge what is and it took almost a century for all citizens aged sixteen and over to true and false religion. From history Baptists to accept it. At first their attend the Church of England. They they concluded that every attempt of opponents called them “Separatists,” had to worship according to the human government or government- because they separated from the state liturgy set out in the Church’s Prayer established church to control religion church; or “Anabaptists,” because they Book, and believe the doctrines set did damage to the faith. As to logic, baptized those who had received only out in the Thirty-nine Articles, which they said that since each soul must infant sprinkling. However, they was the official creed. The Conventicle stand before God, it seems right and rejected all these names. At first they Act, a law passed in 1664, seemed fair that every soul be free to worship called themselves simply “the church” aimed especially at Baptists. The law God by their own understanding. or “the church of Christ” (as in the forbade any religious meetings of the confession of 1611). Local dissenters with more than four persons The Baptists in England were among churches often called themselves “the present outside of family members. the first people in the world to teach a church of Christ gathered at . . .,” This made Baptist meetings for doctrine of complete religious liberty naming their location. Sometimes they worship illegal, and when caught the for all. John Smyth, founder of the described themselves as “the baptizing Baptists could be fined and/or sent to earliest Baptist church in modern churches” or “churches of the prison. times, said: baptized way.” As a result, the jails and prisons in The magistrate [government In 1644, Baptists issued “The England were filled with Baptists. officer] is not by virtue of his Confession of Faith of those Churches office to meddle with religion, or which are commonly (though falsely) 1 Cited in H. Leon McBeth, The Baptist Heritage: matters of conscience, to force or called Anabaptist.” From the first, Four Centuries of Baptist Witness (Nashville: Broadman Press, 1987), 45. compel men to this or that form of religion, or doctrine: but to 2 William L. Lumpkin, ed. Baptist Confessions of 3 Cited from H. Leon McBeth, ed. A Sourcebook for Faith (Valley Forge: Judson Press, 1959), 167. leave Christian religion free, to Baptist Heritage (Nashville: Broadman Press, 1990), every man’s conscience, and to 70. 14 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

Baptists insisted they were not Among the new settlers who came to For some years they worshiped alone Anabaptists. A pamphlet issued in Providence were Richard and in their home, but then “God sent 1650 bears the title “the Churches of Catherine Scott, who may have some out of Old England who were Christ in London, Baptized.” become Baptists while still in England. Baptists.” These new Baptist settlers Catherine’s witness apparently led to “gave us counsel to congregate So far as we know, the name “Baptist” formation of the first Baptist church in ourselves together; and so we did, was first applied to these immersing America. On March 16, 1639, being nine of us, to walk in the order Christians about 1644. The name was Governor John Winthrop of Boston of the gospel according to the rule of given by their opponents as a term of wrote in his journal: Christ.”6 This new church also ridicule. However, in time the new adopted a bold statement of their faith nickname caught on and was At Providence things grew still in 1665, the first such Baptist commonly used after about 1750. worse; for a sister of Mrs. confession in America. Gould spent Hutchinson, the wife of one Scott, considerable time in jail for his faith, Baptists in being infected with Anabaptistry, but he was defended by Henry and going last year to live at Dunster, first president of Harvard Colonial America Providence, Mr. Williams was College, who was fired as president taken (or rather emboldened) by because he had adopted Baptist views. Baptists in early America were few and her to make open profession scattered. In their first hundred years thereof, and accordingly was William Screven formed a Baptist in the new world they formed only a rebaptized by one Holyman, a church at Kittery, Maine, in 1682. In handful of churches, and these showed poor man late of Salem. Then Mr. 1696 Screven led his church to move from Maine to “Charles’s Town” in South Carolina. Thus, Screven has the distinction of forming the earliest Baptist church in two states, Maine The earliest Baptist church in America was and South Carolina. formed in 1639 in Providence, Rhode Island, by Roger Williams. Baptists in the Middle Colonies Unlike New England, the Middle Colonies had no state church. So little promise of the future greatness Williams rebaptized him and some many different churches were that awaited them. Baptist growth ten more.4 represented there that none had a followed the major geographical majority and thus could not gain divisions: New England, Middle A bit later John Clarke formed a Baptist control. Besides, the strong Quaker Colonies, and the South. 5 church at Newport, Rhode Island. A influence from William Penn, founder church had existed in Newport earlier, of Pennsylvania, spread the Quaker Baptists in New but Clarke led a group to make the teaching on religious freedom. Thus, England church more distinctly Baptist at least the few Baptists who came to the by 1644, and perhaps earlier. A few Middle Colonies had, with a few The earliest Baptist church in America years later, the earliest Seventh Day exceptions, religious freedom. was formed in 1639 in Providence, Baptist church in America grew out of Rhode Island by Roger Williams. the Newport church. The first known Baptist pastor in the Williams was educated at Cambridge Middle Colonies was Thomas and ordained a priest of the Church of Thomas Gould led in forming the Dungan, who fled Ireland to escape England. However, his study of the First Baptist Church of Boston in religious persecution. In 1684 Dungan Bible led him to break with the state 1665. Gould and his wife refused to and his family, with a few others, church and, to avoid persecution, present their infants for baptism in the formed a church at Cold Spring, not Roger and his young wife Mary fled to official state church of New England. far from Philadelphia. Boston in 1631. Baptist life in the Middle Colonies In early 1636 Williams established 4 Citied in McBeth, Sourcebook, 83. The “Holyman” is Ezekiel Holiman, a layman from Salem. Winthrop’s took a new turn with the arrival of Providence Plantations on land in note also says the Williams group formed a church, Elias Keach in 1688. A son of denied infant baptism, and would not allow civil Rhode Island which he had purchased magistrates to control religious matters. , outstanding Baptist from the Indians. Other settlers joined pastor in London, young Elias came to 5 Giving the exact date for the formation of these early him and they established a provisional churches is not easy. The “Old Style” or “OS” dating America to seek his fortune. Though government that ruled by majority made March 1 the beginning of the new year, while “New Style” or “NS” used January 1. Writing on not yet a professing Christian, the vote, but “only in civil matters.” This March 16, Governor Winthrop says that Williams had twenty-year-old Elias attended the “recently” formed his new church. How recently? If is an early example of democracy, before March 1, it would fall in 1638 by old style religious freedom, and separation of dating. However, most historians use new style and date the church in early 1639. Dating Clarke’s church 6 Taken from Gould’s own account, as cited in Isaac church and state in America. is further complicated by another factor: at what point Backus, A History of New England with Particular did the church become distinctly Baptist? Most Reference to the Baptists, 2nd edition. Vol. 1 historians say at least by 1644, and perhaps by 1641. (Newton, Mass: Backus Historical Society, 1871), 296. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 15

Cold Spring church. Because he wore (pastor 1787-1825). Hart led the Squire Boone, brother of Daniel, was a black suit, the people took him for a Charleston church, along with three a Baptist preacher in Kentucky who preacher. The young man agreed to others, to form the Charleston Baptist gathered believers but formed no preach for them; after all, he could Association in 1751. This was the first church. Migration through the give one of his father’s sermons from Baptist association in the South, and Cumberland Gap in the late 1770s memory. But during his sermon Keach second in America. Hart also led in brought a number of Baptists from confessed that he was not yet forming the “Religious Fund” in 1755 Virginia, and the earliest Baptist converted. The people prayed for him, to provide scholarships for Baptist church in Kentucky was formed at and he was converted right there ministerial students. Furman became Severns Valley in 1781. Baptists were under his own preaching. He later known as the “apostle of education” among the first settlers in Tennessee, received baptism from Pastor Dungan. among Baptists in the South, and a and they formed a church on the Baptist university in South Carolina Clinch River in 1765. There were only Young Keach brought a dynamic new still bears his name. a few Baptists in Mississippi during the energy to Baptists in America. In 1688 colonial period, but seven believers he established a church at Pennepek The earliest organized Black Baptist formed a church in 1791. (now a suburb of Philadelphia), and church in America was formed at within a short time had formed several Silver Bluff, South Carolina, probably other churches in that area. Keach in 1773. George Lisle (sometimes The First Great brought a strong emphasis upon spelled Leile), a freed slave, was pastor Awakening evangelism and Baptists grew rapidly, for a time. He later went to Jamaica as The eighteenth century proved a though Keach returned to England. a missionary; he was the first Baptist turning point for Baptists in America. Baptist life in the Middle Colonies was flavored by the number of settlers who came from Wales. Unlike some The Welch Baptists had no fear of organization, Baptists in England, the Welch cared little for religious controversy. Instead, so the first Baptist association in America was they emphasized warm fellowship, formed in Philadelphia fervent preaching, and congregational singing. Also, unlike many Baptists in in 1707. both Old and New England, the Welch Baptists had no fear of organization, so the first Baptist to go as a missionary to another In 1700 they had only 24 churches association in America was formed in country, antedating William Carey by with 839 members, but by the end of Philadelphia in 1707. For a time, the some years. that century they had become the Philadelphia Association almost largest denomination in America.8 became a national body, for it affiliated In Virginia, the earliest Baptist church Perhaps the major factor in this churches all the way from New dates from 1714, though there were growth was the revival movement England to the South. This early probably individual Baptists there which historians have dubbed the association adopted a confession of before then. By 1790 Virginia had the “First Great Awakening.” After a time faith in 1742, helped establish the first largest number of Baptists of any state, of coldness and decline in religion, a Baptist college in America in 1764, with 210 churches and 20,861 great revival movement swept over the and exerted a wholesome influence members.7 North Carolina had a few American colonies in the 1730s and upon all Baptist life in America. Baptists but formed no church until 1740s. Though Baptists had little to about 1727 at Chowan. The oldest do with its beginnings, they reaped Baptists in the surviving church was formed at Shiloh, much of the fruit of this awakening. Southern Colonies probably in 1729. The Separate The Sandy Creek church in North Baptists formed the Sandy Creek Carolina is typical of the explosive The earliest Baptist church in the Church in 1755. In Georgia, a few growth which resulted from the South, as mentioned above, was the formed a church awakening. Sandy Creek church grew First Baptist Church of Charleston. in 1759, but it did not survive. Daniel from 16 members to 606 members in That church was first formed in 1682 Marshall formed a church at Kiokee only 17 years. That church sent out in Maine, but in 1696 Pastor William (or Kioka) in 1772, and Edmund messengers, ordained and lay, who in Screven and most of the members Botsford formed a church near 17 years formed 42 additional migrated to Charleston, South Savannah the next year. Black Baptists churches. Similar explosive growth Carolina. They continued their church formed a church in Savannah in 1777 occurred elsewhere among the in the new location and gathered in and, under the capable leadership of Baptists. several Charleston believers who had the much persecuted Andrew Bryan, carried on worship in their homes. the church grew and expanded. By 7 Robert G. Gardner, Baptists of Early America: A Outstanding pastors of the Charleston 1790, Georgia listed 53 churches with Statistical History (Atlanta: Baptist Historical Society, church included Oliver Hart (pastor 3,260 members, of whom at least 641 1993), 103. 1750-1780) and Richard Furman were Black. 8 Cited from Winthrup S. Hudson, Religion in America (New York: Charles Scribner’s Sons, 1981), 218. 16 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

One result of the Great Awakening pastors were imprisoned for preaching. (2) government interference in was the . Some When Baptists formed churches religion always damages the church, Baptists in the urban areas looked without government permission, they and down upon the revival because of its suffered severely. Though they (3) in church-state entanglement, it excessive emotionalism. Many supported their own churches, Baptists is usually the state that seeks to use churches split over the issue, and those were taxed heavily to help support the the church to advance its secular who favored the revival were state church. goals.9 nicknamed “Separates,” or sometimes “New Lights.” The mainline Baptists In New England, led the Baptists participated loyally in the were often called “” Baptist struggle for religious liberty. In Revolutionary War against England. or “Old Lights.” Many Separate 1769 the Warren Baptist Association They felt they were fighting for Baptists opposed education for formed its “Grievance Committee,” religious as well as political freedom. ministers, some practiced footwashing, whose task was to collect cases of At first many Baptists opposed the and most of their churches chose both unjust treatment of Baptists and file Federal Constitution because they felt men and women as deacons. In fact, court cases for their relief. This ranks it did not provide religious freedom. some women preached among the as the very first religious lobby in Indeed, the Constitution itself says Separate Baptists, but they usually did America. The present Baptist Joint practically nothing about religion, not receive ordination. Committee in Washington, D.C. other than there can be no religious continues the work of this early test for federal office. However, James By 1800 most Regular and Separate Baptist “watchdog” group to look out Madison of Virginia apparently Baptists in the South had reunited. for Baptist religious freedom. In 1774 persuaded Baptist leaders to support the Constitution. In return, he promised to introduce a series of amendments that would address their In the period before the Federal Constitution concerns. The Constitution was ratified in 1789. (1789) and the Bill of Rights (1791) Baptists in Two years later Madison introduced America suffered severe persecution. ten amendments, which are known collectively as the Bill of Rights. Madison said to the Congress, “It cannot be a secret to the gentlemen of The united group became the nucleus Backus appeared before a committee this House that, . . . there is a great of the Southern Baptist Convention, of the Continental Congress, using body of our constituents who are formed in 1845. many of the same arguments for dissatisfied with [the Constitution],” freedom which the colonists used but who will support the new against England. government “if they are satisfied on Struggle for this one point.”10 Historians generally In a bold move in 1773, Backus and agree that the “one point” was Religious Freedom the Grievance Committee led Baptists religious freedom, and that among the Many people assume that America has to stop paying taxes to the state people who agitated for greater always had religious freedom, but that church, and to stop applying for freedom were the Baptists. These is not the case. In the period before government permission to form their amendments were ratified in 1791 and the Federal Constitution (1789) and own Baptist churches. This “civil became a part of the Constitution. the Bill of Rights (1791) Baptists in disobedience” alarmed some Baptists, America suffered severe persecution. but this policy did more to achieve The First Amendment of this Bill of freedom than all their other efforts. Rights says: “Congress shall make no In New England the Congregational law respecting an establishment of Church (church of the Pilgrim John Leland led the Baptist struggle religion, or prohibiting the free Fathers) was established by law. This for freedom in the South. He traveled, exercise thereof.” In these simple meant that the church and preached and wrote on the basic idea phrases, “no establishment” and “free government were united, and all of religious freedom for all. Like exercise,” are found the legal citizens were expected to belong to Baptists from their beginning, Leland guarantees of religious freedom in and attend the official church. Baptists believed that church and state should America. Though applying at first only who formed their own churches remain separate, and that government to the federal government, the suffered fines, imprisonments, and should not control religion. In his Fourteenth Amendment later applied public whippings. famous treatise, The Rights of the Bill of Rights also to the individual Conscience Inalienable (1791), Leland states. The Anglican Church (Church of advanced three basic ideas: England, or Episcopal) was established (1) government has no right to 9 For a copy of Leland’s treatise, see McBeth, by law in much of the South. Baptists Sourcebook, 178f. suffered severe persecution, especially control personal conscience and religious convictions, 10 Cited from Charles F. James, Documentary History in Virginia where a number of Baptist of the Struggle for Religious Freedom in Virginia (Lynchburg: J.P. Bell Company, 1900), 166. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 17

Thomas Jefferson, commenting later converted to Baptist views. Rice Home Mission upon the First Amendment, said that returned to America to “stir up” the it erected “a wall of separation Baptists in support of foreign missions. Society, 1832 between the church and the State.” As a result, the Baptists immediately John Mason Peck, a great pioneer Many people think that President assumed support of the Judsons. As missionary, was sent to the western Jefferson first coined the phrase the mission interest grew, frontier by the Triennial Convention “separation of church and state,” but led in 1814 in forming the General in 1817. He labored in the St. Louis that is not the case. So far as we know, Missionary Convention of the Baptist area with good results; some say he that famous metaphor was first used Denomination in the . baptized the first convert in the by the Baptist, Roger Williams, in a Because the main body met only every Mississippi River. However, when the letter in 1644.11 While the exact three years, this was popularly known Triennial Convention abandoned phrase, “separation of church and as the “Triennial Convention.” home mission efforts, Peck was left on state,” does not appear in the his own. Peck, along with Jonathan The Triennial Convention at first did Constitution, the concept is certainly Going of Massachusets, led in forming only foreign mission work, but in time there. the American Baptist Home Mission branched out to include home Society in 1832. The purpose of the missions, education, and Baptist new organization was to raise money Baptists publication ministry. Some preferred to appoint missionaries to work in to hold to the single-cause “society” spiritually needy places in the United Organized for approach, so by 1826 the Convention States, just as the Triennial dropped all effort except foreign Missions Convention sponsored work overseas. Baptists in America were slow to organize. Their churches were few and scattered, and were caught up mostly Like Baptists from their beginning, in the struggle to survive. Some feared organization lest it endanger the Leland believed that church and state should freedom of local churches. But after a time, Baptists overcame their remain separate, and that government should hesitation and began to draw the not control religion. churches together into larger organizations. missions. Baptists in the South did not The “Three Great Societies,” as they Baptist Associations participate much in the Triennial were called (for foreign missions, The first organization among Baptists Convention after this “Great publication, and home missions) beyond the local church was the Reversion” to a single cause. formed the heart of Baptist organized “association.” This body involved the ministries in the first half of the cooperation of Baptist churches in a Baptist Tract Society, nineteenth century. They followed the small region, like a county. The 1824 “society” approach in which each churches sent delegates, later called organization pursued only one kind of “messengers,” to discuss matters of Baptists were convinced that the ministry. The societies were composed common concern and to plan efforts printed word could advance the of interested individuals, and had no to form new churches. The earliest gospel. By the 1820s America had connection to the churches. Northern Baptist associations in America were developed a great “print hunger”; Baptists preferred the independent the Philadelphia (Middle Colonies, people were eager for reading material. society approach, but Baptists in the 1707); Charleston (South, 1751); and The Sunday School movement was South preferred a unified Warren (New England, 1767). new in America, and the classes “convention” approach, with the provided a ready market for printed convention composed of messengers The Triennial lessons. Baptists mostly obtained their from churches, and doing many kinds tracts and books from non- of ministry. Convention, 1814 denominational sources, but in 1824 The struggle for religious freedom and they decided to form their own Tensions Increase the rise of the foreign missions printing house. This Baptist Tract movement caused Baptists to become Society (later called the American In the half century before 1845, more aware of each other, and more Baptist Publication Society) was Baptists faced increasing tensions. interested in cooperation. In 1812 located in Philadelphia. It provided Three areas of controversy involved Adoniram Judson and Luther Rice, tracts, books, hymnals and Sunday the anti-missions movement, Congregational missionaries, were School materials for Baptist churches Campbellism, and the slavery both North and South. controversy.

11 See Roger Williams, “Mr. Cotton’s Letter,” lately printed, Examined and Answered, London, 1644. Included in Roger Williams, The Bloudy Tenet of Persecution (London, 1848), 435. 18 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

Anti-Missions Time revealed that the similarities important denominations, between Campbell and the Baptists Presbyterians and Methodists, also William Carey led in forming the were shallow, and the differences deep. split over slavery. This division of the Baptist Missionary Society in 1792. They disagreed on the nature of the churches in the 1840s probably This awakening to the call of foreign Bible (Campbell rejected the authority prepared the way for the division of missions spread to America. As we of the Old Testament); the nature of the nation over the same issue twenty have seen, by 1814 Baptists in saving faith (Campbell believed that a years later. America had formed their first rational “head belief” was adequate); missionary convention. the Lord’s Supper (Campbell believed it should be observed every Sunday); Bibliography However, not all Baptists favored church music (Campbell believed missions. Some opposed because it Books there should be no instrumental music was new, and they opposed anything in church); and the role of baptism Backus, Isaac. A History of New England with new. Some feared that the missionary Particular Reference to the Baptists, 2d ed., Vol. (Campbell taught that baptism brings organizations might threaten or 1. Newton, Mass: Backus Historical Society, salvation). After several years of 1871. overshadow the churches. Others controversy, Campbell and his thought mission work was pointless; Fletcher, Jesse C. The Southern Baptist followers withdrew from Baptist life in Convention: A Sesquicentennial History. their Calvinist theology said that God 1830 and formed the Disciples of Nashville: Broadman & Holman, 1994. had already chosen those who would Christ (sometimes called Church of Gardner, Robert G. Baptists of Early America: A be saved and damned, and no Christ). Many Baptists followed Statistical History. Atlanta: Baptist Historical missionary effort could change that. Campbell; historians estimate that in Society, 1993. Hudson, Winthrup S. Religion in America. 3d ed. New York: Charles Scribner’s Sons, 1981. The struggle for religious freedom and the rise James, Charles F. Documentary History of the Struggle of Religious Freedom in Virginia. of the foreign missions movement caused Lynchburg: J. P. Bell Co., 1900. Lumpkin, William L., ed. Baptist Confessions of Baptists to become more aware of each other, Faith. Valley Forge: Judson Press, 1959. and more interested in cooperation. McBeth, H. Leon. The Baptist Heritage: Four Centuries of Baptist Witness. Nashville: Broadman Press, 1987. Tennessee and Kentucky about half The anti-mission Baptists also ______, ed. A Sourcebook for Baptist the Baptists became Disciples. generally opposed Sunday Schools, Heritage. Nashville: Broadman Press, 1990. colleges and seminaries, and even protracted meetings. The Slavery Pamphlet Controversy Williams, Roger. The Bloudy Tenet of The anti-mission movement was Persecution. London, 1848. strongest on the frontier, where its The story of how slavery came to main leader was Daniel Parker. From America is well-known. Importing Parker’s movement grew the Primitive slaves to this country was mostly the Baptists, sometimes nicknamed work of Northern shippers and “Hardshells.” financiers, but the labor of slaves proved more profitable in the South. The Campbell Before 1800 many Baptists in the South spoke out against slavery, but Movement they later changed their minds and Alexander Campbell became a Baptist defended the practice. A major turning in 1813. He had been Presbyterian, point was Eli Whitney’s invention of but concluded that baptism should be the cotton gin in 1793, which made applied to believers by immersion. large-scale plantation farming feasible. Campbell and several others received After 1830 the anti-slavery movement immersion from a Baptist preacher in gained momentum in America, but 1813 and formed an independent Baptists in the South vigorously church. Baptists in that area assumed defended the system, though many that, since the Campbells had received Baptists were too poor to own slaves immersion, therefore they were themselves. Slavery was the major Baptists. They invited, even pressured, factor which divided Baptists in 1845, the Campbells and their independent leading to formation of the Southern church to affiliate with the local Baptist Convention.12 Two other Baptist association.

12 For this story, see Jesse C. Fletcher, The Southern Baptist Convention: A Sesquicentennial History (Nashville: Broadman & Holman), 1994. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 19

The Southern Baptist Convention James H. Semple State Missions 1845-1945 Commission, Baptist General Convention I. Beginning a New Convention III. Renewal and Growth of Texas, Retired 1845-1860 1877-1900 1. The Foreign Mission Board 1. The Home Mission Board 2. Domestic Mission Board 2. The Sunday School Board 3. The Bible Board 3. Woman’s Missionary Union 4. Education 4. Theological Education 5. Black Southern Baptist Work 5. Foreign Missions 6. The Landmark Controversy 6. Baptist Young People’s Union II. War and Reconstruction 7. Summary 1861-1877 IV. Efficiency and Cooperation 1. Foreign Missions 1900-1927 2. Domestic Missions 1. The Executive Committee 3. The First Sunday School Board 2. Theological Education 4. Reconstruction 3. The Relief and Annuity Board 5. Black Baptist Work 4. The Sunday School Board 6. The Domestic and 5. The $75 Million Campaign Indian Mission Board 6. The Cooperative Program 7. The Foreign Mission Board 7. Confession of Faith 8. Theological Education V. Depression and War 9. Women’s Work 1928-1945 1. Convention Representation 2. The Great Depression 3. Foreign Mission Board 4. The 100,000 Club 5. Evangelism and Growth 6. World War II VI. Conclusion 20 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

(1)The Board faced a crisis of The Southern Baptist leadership. Both the first President and first Secretary Convention 1845-1945 resigned shortly after the first meeting. Without hesitation and in spite of the (2)Many believed that home Beginning a New problems the founding leaders moved mission work was the task of immediately to establish the new Convention Associations and State convention. 1845-1860 Conventions. (3)Lack of funding restricted the In the beginning the Southern Baptist The Foreign Mission early activities of the Board and Convention (SBC) faced multiple Board gave them an image of obstacles in launching the work of a ineffectiveness. new denomination. The first meeting of the Foreign Mission Board was held in Richmond, (4)Anti-missionism was still in (1)The Convention was charting a Virginia. In 1845 missionaries already existence in many areas of the new course. Heretofore all on the field were free to choose the south. Baptist missions, educational, mission board with which they would and benevolent work had been serve, and J. Lewis Shuck and I. J. In 1855 the Domestic Board was done by independent societies Roberts, both Southerners under instructed to take over the work of the established for a single purpose appointment to China with the older Board of the Indian Mission Association and the name was changed to the Domestic and Indian Mission An educational convention met in May, Board. 1857 and The Southern Baptist Theological The Bible Board Seminary began in Greenville, A controversy between the American Bible Society and Baptists over the South Carolina in the fall of 1859. translation of the word “baptize” brought a division in 1850, and Southern Baptists organized their own (2)Although the fledgling Bible board in Nashville, Tennessee. General Missionary Convention, Convention had been formed for However, this board never received agreed to join the new Foreign the purpose of conducting both strong support by the churches of the Mission Board. home and foreign missions, the Convention. When Nashville was task of enlisting the churches in The first new appointees of the overrun in 1863 by the northern such a missions enterprise was Foreign Mission Board were S. C. army, the board was abolished. difficult. Clopton, his wife, and George Pearcy (3)Furthermore, many Baptists, all of whom went to China in the fall Education north and south, had a deep of 1845. concern that the Convention Many local academies and preparatory form of denominational polity In 1847 Matthew T. Yates and his wife schools had been started all across the with more centralized Eliza went to Shanghai to begin a south by individuals, associations, and organization could weaken the ministry which would span 41 years. state conventions, and nine colleges were started between 1845 and 1860. emphasis on the local church as Southern Baptists’ first single woman the primary unit of Baptist life. missionary was Harriet A. Baker from Many of the Baptist educational (4)This emphasis on “localism” also Powhatan, Virginia who received an institutions offered ministerial training made it difficult to secure funds appointment to China to begin a through theological departments, but for “home missions” since the school for girls. some leaders in the South saw the more established states preferred need for a seminary for the to work through associations In 1847 John Day, serving in Liberia professional training of ministers. An and state conventions to meet under the old Triennial Convention, educational convention met in May, the challenge of the spiritual became the first Black Southern 1857 and The Southern Baptist destitution all across the south. Baptist missionary when he began Theological Seminary began in work under the new Convention. Greenville, South Carolina in the fall (5)Much of the south was in the of 1859 with James P. Boyce as pioneer stage of development Domestic Mission president and John A. Broadus, and broad rivers, mountain Board William Williams, and Basil Manly, Jr. ranges, primitive roads and long as faculty members. distances were formidable The new Domestic Mission Board barriers to be overcome. faced serious difficulties: BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 21

Black Southern Missions almost non-existent, and Reconstruction State organizations were unable to Baptist Work carry on their work. 2 When the Confederacy surrendered at It has been estimated that there were Appomattox on April 9, 1865, the as many as 400,000 Black Baptists in Foreign Missions south was divided into military the south by 1860. Most were districts under the control of federal members of the same churches as When the war began, the U. S. Navy generals. The economic structure was whites, but there were some churches blockaded the south, and the Foreign destroyed, and the material loss was of all Black membership in the larger Mission Board was unable to devastating. Educational institutions cities. A Black Baptist church was communicate with the missionaries in had been closed, many houses of founded in Savannah, Georgia in 1788 China and Africa. All during the war, worship had been destroyed, and under the preaching of Andrew Bryan. Baptists in the border areas of confusion reigned. Maryland, D.C., Kentucky, and Today the Southern Baptist Missouri assisted in communicating As the Southern Baptist state Convention has an ever-increasing with Southern Baptist foreign conventions began to meet in 1865, number of Black members, churches, missionaries. they were practically unanimous in and leaders, and it is deeply regretted voting not to re-affiliate with the that there could ever have been a time Domestic Missions Home and Foreign Mission societies when the practice of human slavery of the North. was justified or tolerated. Before the war there had been over 150 missionaries serving among the The era of political reconstruction The Landmark Black persons, Chinese, Germans, and ended with the inauguration of Controversy The Landmark movement had three The Convention heard a report that colleges had principal emphases. (1) The authority of local and visible New Testament suspended, Foreign Missions were paralyzed, Home congregations were identified as Missions almost non-existent, and State Baptist churches. (2) The Kingdom of Christ was made up of local organizations were unable to carry on their work. congregations which had an unbroken continuity from the days of the New President Rutherford B. Hayes who Testament. (3) True churches must Indians, but the work stopped when recalled the federal armies from the possess all the characteristics of the the war began. south in 1877. primitive churches which meant that As the tide of war began to turn Baptist churches alone were true against the south, military control by churches.1 Black Baptist Work the north was extended across the J. R. Graves challenged the Foreign territory of the Southern Baptist During twelve years following the war most Black Baptists in the south Mission Board’s authority in 1859, Convention. The American Baptist withdrew from the white churches in and there was such deep antagonism Home Mission Society was given authority to take charge of abandoned order to form their own that the convention urged that congregations. State conventions personal controversies among pastors, Baptist meeting houses in southern areas controlled by the northern urged that assistance be given to help editors, and brethren should ever the Black churches. afterward be avoided. armies.3 This practice did not make for a good relationship between On the whole, the division was an northern and southern Baptists. amicable one. In some cases the white War and churches gave their buildings to the Reconstruction The First Sunday [Black congregations] and moved School Board elsewhere to build their own; often the 1861-1877 white churches provided financial aid In the dark days of the war the first to [Black] Baptists as they attempted After the Civil War began on April 9, Sunday School Board was organized in to construct their church edifices.4 1861 nearly all of the Baptist state 1863 with headquarters in Greenville, conventions in the south passed South Carolina. A program was The Domestic and resolutions favoring the Confederate started to provide books and volunteer cause. agents for the states. Hymnbooks and Indian Mission Board However, two years later, the other printed helps were distributed in The work of the Domestic board Convention heard a report that large numbers in the Sunday Schools flourished when the offerings were colleges had suspended, Foreign of the south. good, but unfortunately decreased Missions were paralyzed, Home funds caused reductions and the discouragement of indebtedness. 2 W. W. Barnes, The Southern Baptist Convention 1 Robert A. Baker, The Southern Baptist Convention 1845-1953 (Nashville: Broadman Press, 1974), 46. and Its People, 1607-1972 (Nashville: Broadman 4 Press, 1974), 205. 3 Ibid., 52. Ibid., 233. 22 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

The Home Mission Board faced state. In 1875 the SBC recognized The Sunday School declining financial support. Its the work of “these gentle and loving receipts were less than half as much in servants of Jesus,” and by 1877 the Board 1877 as in 1867. The Domestic Convention urged that a female Since 1874 the Home Mission Board Mission Board ended the era of missionary society be organized in had been doing the work of Sunday reconstruction with some Southern every church. School publications for the SBC. Baptists calling for the removal of the Tichenor wisely realized that the SBC home board from the work of the Renewal and needed literature that was southern in Convention. origin and would support the Growth programs of the Convention. The Foreign Mission 1877-1900 Tichenor suggested to the 1885 Board Convention that a committee be During the war, the three mission The Home Mission formed to determine if the Home stations in China continued despite Board Mission Board should expand Sunday hardships. The Black missionaries in School publications or give the Liberia and Sierra Leone had to cope With the election of Isaac T. Tichenor responsibility to others. The with their own civil war, and the work as Corresponding Secretary of the Convention left the decision about in Brazil was stopped as T. J. Bowen Home Mission Board in 1882, a new ways and means to meet the growing returned home due to illness. day began to dawn in the SBC. The demands to the Home Mission Board. The American Baptist Publication Society viewed this growing The Foreign Mission Board appointed a single competition in its territory with great concern. The Society strengthened its woman, Edmonia Moon for missionary service organization in the south and in China. Edmonia’s sister, contested the Convention’s Sunday School publications. , was later also appointed for The conflict between the two became service in China’ Shantung Province. so heated that Tichenor called the contest, “the heaviest denominational conflict of the last century.” A The Foreign Mission Board appointed energetic and visionary Tichenor conference was held between a single woman, Edmonia Moon for immediately began to awaken the representatives of the Convention and missionary service in China. Convention out of its lethargy and the Society, but there was no Edmonia’s sister, Lottie Moon, was challenged the South to unite their agreement. later appointed for service in China’s energies. His vision included schools, Shantung Province. The mission in hospitals, and homes for orphaned In May of 1890, J. M. Frost of Nigeria was kept alive by Sarah children. Richmond, Virginia recommended that a Board of Publication be Harden who was the widow of a Black established. The Fort Worth missionary from Liberia. Joe W. Burton has suggested ten significant contributions made by Convention authorized a committee of Tichenor: (1) saved the SBC through nine to “...be entrusted with the Theological Education saving the Home Mission Board; (2) management of our Sunday-school The Southern Baptist Seminary at laid the foundations for the publications....”6 Greenville, South Carolina, closed in Cooperative Program through his plea When the 1891 convention met in 1862 and reopened on November 1, for systematic giving; Birmingham, Frost and J. B. 1865 with only seven students and (3) established a church building Gambrell, who held opposing views, four faculty members. Because of the department; (4) fostered and built up were appointed to bring devastations of the war, it became Sunday School work; (5) inaugurated recommendations on a proposed evident that South Carolina could no the board’s work in Cuba; (6) actively Sunday School Board. Frost wrote the longer support the school, and in promoted city missions; (7) assisted report, Gambrell wrote the closing 1877 the Seminary was moved to Black work through conducting paragraph, and Frost wrote the last Louisville, Kentucky. institutes and training Black ministers; sentence. (8) inaugurated the chain of mountain Women’s Work mission schools; (9) promoted direct In the last paragraph Gambrell missions on the frontier among the acknowledged widely divergent views Perhaps the first Convention-related indians and foreigners; (10) and led held by equally earnest brethren and women’s meeting occurred in 1868 Baptists to see the south as a base for recommended that freedom of choice during the SBC meeting in Baltimore. world missions.5 be accorded without prejudice. Frost By 1874 the Foreign Mission Board added the last sentence urging the recommended that a committee for women’s work be appointed in each 6 5 Baker, 264. Ibid., 92. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 23 brethren to give the new board a fair Mullins was a product of Mississippi Baptist Convention, was formed with consideration and not to obstruct it. and Texas but came to the position annual meetings to be held in from the pastorate in Newton Center, connection with the Southern Baptist When the committee report was Massachusetts. Albert McClellan Convention. presented to the crowded Convention, would later say that Mullins “burst many speakers were ready to voice into Southern Baptist life like a comet, Summary opinions on both sides. When John to burn brightly for 28 years.”7 A. Broadus, the beloved president of As the Southern Baptist denomination Southern Seminary, urged the came to the close of the nineteenth Convention to vote without debate, Foreign Missions century, every area of life and work his request was honored, and the A movement called “Gospel had been strengthened. The state report was adopted with only a few Missionism” began in China under the conventions had united and expanded dissenting votes. leadership of missionary T. P. their work. The national body had Crawford. The “Gospel Missioners” three strong functioning Boards. The Woman’s Missionary contended that missionaries ought to work was actively supported by a be supported directly by individual dedicated organization of women. Union churches entirely independent of any Theological education was in the In Richmond on May 11, 1888 a board. hands of the largest seminary in America. The storm of internal group of women met to form a In 1890 Crawford organized the controversies had been successfully national organization. The first “Gospel Mission Association in North weathered. Southern Baptists faced president was Martha McIntosh of China.” After he was removed from South Carolina, and of Baltimore was elected Corresponding Secretary. As the “unions” began to move south, the new The name chosen for the new organization was “The Executive Sunday School Board recognized the movement in Committee of the Woman’s Mission 1893 and reported that many churches had Societies - (Auxiliary to the Southern Baptist Convention).” In 1890 the provided “unions”... name of the organization was changed to “Woman’s Missionary Union, the list of missionaries, the movement Auxiliary to the Southern Baptist gained little further support. the new century with confidence and Convention.” Missionary Lottie Moon the expectation of continued wrote a series of letters in the Foreign With the aid of an extra offering advancement. Mission Journal, and other periodicals, promoted by Woman’s Missionary stirring Baptist women in the South to Union, the Foreign Mission Board’s greater interest in foreign missions. indebtedness was retired in 1898. Efficiency and Miss Moon encouraged Southern Cooperation Baptist women to institute a week of Baptist Young prayer and offering at Christmas time. 1900-1927 The first offering goal in 1888 was People’s Union At the beginning of the 20th century $2,000 and $3,315.26 was received. Between 1881 and 1896 at least nine a new generation of Americans who of the major Protestant denominations had grown up after the days of the in America had formed organizations Theological Education Civil War came to maturity and for their young people. The Baptist leadership. The Spanish-American In 1888 John A. Broadus was elected Young People’s Union of America was president of Southern Seminary and formed in 1891. War of 1898 had served to unify the served until his death in 1895. United States and thrust upon William H. Whitsitt, professor of As the “unions” began to move America a role in international politics. church history at Southern, succeeded south, the new Sunday School Board The huge number of immigrants into Broadus as president. recognized the movement in 1893 and America around the turn of the reported that many churches had century caused a continuing migration In 1896 Whitsitt published A provided “unions” to increase to the American west. Question in Baptist History which spirituality, stimulate Christian service, denied Baptist church succession, edify scriptural knowledge and The Executive which was a central tenet of instruction in Baptist doctrine and Landmarkism. Whitsitt was forced to history among young people. Committee resign as president and professor in The words “cooperation” and In 1895 the Baptist Young People’s May, 1898. “efficiency” were used frequently in Union, Auxiliary to the Southern calling for the advancement of In 1899 E. Y. Mullins became Southern Baptists. The leadership of president of Southern Seminary. 7 Jesse C. Fletcher, The Southern Baptist Convention the Convention realized some radical (Nashville: Broadman Press, 1994), 108. 24 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS change in structure was needed for the Institution was changed to the New Baptist life through his book, Building Convention to have a functional Orleans Baptist Theological Seminary. a Standard Sunday School. At a time existence between annual sessions. when most Sunday School leaders The Relief and thought that Bible study was the only The 1917 Convention authorized the purpose of the Sunday School, Flake formation of an Executive Committee Annuity Board taught that outreach and evangelism to act for the Convention ad interim. In 1917 the Convention appointed a were of equal importance. This action ushered in a new era for Commission to study the matter of the SBC. The Executive Committee ministerial relief, and in 1918 a board The Sunday School became the chief gave the SBC an existence between agent of church growth for the sessions, acted as an advisor on of Ministerial Relief and Annuities was created to be located in Dallas, Texas. Southern Baptist Convention. It questions arising between the Boards provided an organized plan of of the Convention, and eventually The work of the new Board included relief for ministers who had made no outreach, a means of assimilation of gave the Convention a means to direct new members, and an organizational the funding of its ministries. retirement provisions and an annuity program by which ministers could model which gave a distinctive identity 9 make contributions to plan for future to Southern Baptist churches. Theological Education retirement. In the first quarter of the 20th century The $75 Million two new theological schools for the The Sunday School Campaign training of ministers were founded. The Baptist General Convention of Board In 1919 Southern Baptists began a campaign to raise $75 million for Baptist causes over a five-year period. At the end of the effort, pledges The Cooperative Program became totaled an unbelievable $92,630,923. Most SBC agencies made the mistake “a major factor in the growth of missions, of expanding their work on the basis evangelism, and Christian education among of the pledges received and borrowed Southern Baptists.” money to forge ahead. An economic depression hit the south in 1920, and by the end of the Texas secured a charter for The In 1900 about 50% of Southern campaign in 1924, $58,591,713.69 Southwestern Baptist Theological Baptist churches had Sunday Schools, had actually been received. Southern Seminary on March 14, 1908, and the but a surge of growth took place so Baptists gave more than three times as Seminary graduated its first class June that by 1926 84% of Southern Baptist much from 1919 to 1924 as they had 24, 1908. churches reported Sunday Schools. in the preceding five years. The new school was innovative in Prior to 1900 the Sunday School In the course of the campaign, several ways: (1) Women were eligible Board mainly did its work through churches experienced spiritual renewal, for seminary study and degrees on the printing materials and distributing baptized record number of converts, same terms as men. 26 women were literature, but in 1901 Bernard W. and called out thousands of young enrolled in the first scholastic year of Spilman of North Carolina was men and women for Christian service. the Seminary. (2) Southwestern employed as the first field worker. Baptist schools received many new Seminary also led the way in offering Spilman traveled throughout the south students, and these young pastors and training for laymen. (3) A full promoting Sunday School work and ministers led a period of Baptist department of religious education was made his office on railroad trains. growth. established with John M. Price as When Spilman was told that his work head. (4) A department of gospel of promoting Sunday Schools was The Cooperative music was begun with I. E. Reynolds bound to fail, he took up his as head. (5) A department of field dictionary and crossed out the word Program evangelism was organized for students failure. That dictionary remains a When the $75 Million Campaign who would both study and serve as treasured possession of the Southern came to a close in 1924, Southern 8 field evangelists. Baptist Archives. Baptists were urged to continue to The formation of the Baptist Bible Spilman led many churches to start adopt the biblical principles of Institute in New Orleans was Sunday Schools, to adopt uniform stewardship, tithing, and systematic authorized by the Southern Baptist standards, encouraged use of BSSB giving week by week. In 1925 the Convention in its 1917 annual materials, and he promoted church “Co-Operative Program” was meeting. In 1946 the name of the control of the Sunday School. Arthur adopted, and J. E. Dillard was named Flake joined the Sunday School Board chairman of the new Commission. in 1919 and also exerted a 8 McBeth, H. Leon, The Baptist Heritage: Four 9 Ibid., 649-50. Centuries of Baptist Witness (Nashville: Broadman tremendous influence in Southern Press 1987), 671. 10 Ibid, 622. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 25

The Cooperative Program became “a Convention consist of “messengers” Within ten years $2,627,822.36 had major factor in the growth of missions, who were members of Missionary been given and the debt was totally evangelism, and Christian education Baptist churches, cooperating with the retired in 1943. among Southern Baptists.”10 McBeth Southern Baptist Convention, on the lists the following benefits of the basis of one messenger for every church The Cooperative Program which had system: contributing to the work of the been struggling for Baptist support Convention and one additional inherited the momentum of the (1) Only a fraction of collected funds messenger for every $250 paid to the Baptist 100,000 Club. are used for administration. (2) It work of the Convention, with a limit of allows less glamorous ministries to three messengers. Grassroots Baptists Evangelism and receive funding. (3) Churches from the rural churches of the South Growth participate in all of the denomination’s with “the common bonds of hardship ministries. (4) Church services are not and adversity”11 passed the motion. In spite of the despair caused by the being continually interrupted by Depression, Southern Baptists traveling agents. (5) The agencies The Great Depression continued to experience dramatic receive funds regularly and can better growth. By 1941 1,839 new Sunday plan for the future. In October of 1929 the country was Schools and a half million new plunged into one of the greatest members had been added. The Confession of Faith economic catastrophes of its history. number of Training Unions had Within the next three years American increased by 2,000 with a quarter of a In 1924 the SBC voted to produce a industry had dropped to less than half million new members. doctrinal statement. The old New Hampshire Confession of Faith of 1833 provided the basic framework with several articles being added on The storm of internal controversies had been religious liberty, evangelism, and Baptist cooperation. The first successfully weathered. Southern Baptists faced the Southern Baptist “confession of faith,” new century with confidence and the expection of titled The Baptist Faith and Message, was adopted with little opposition in continued advancement. 1925.

Depression and of its 1929 volume, banks were failing, Facing the severity of the Depression and the stock market temporarily the Convention reaffirmed in 1930 War 1928-1945 closed. Southern Baptist institutions “...we regard with sacred importance faced disaster. the primary place of Evangelism in the Between 1921 and 1926 indebtedness New Testament. If we would follow of Southern Baptist agencies increased the New Testament, we must ever give from a half million dollars to more Foreign Mission Board the soul-winning propagation of the than $6.5 million. The Executive Richmond banks were demanding gospel first place in all our Baptist Committee designated November 11, payment from the Foreign Mission enterprises and work.”12 1928 as “Baptist Honor Day.” Board on over $1 million Southern Baptists quickly and indebtedness. The Board promised to World War II generously responded with a special repay every cent of the debt, and the offering of $397,444 to apply to the banks agreed to allow additional time. Just when coming out of the debt which saved the Home Mission In 1932 the Foreign Mission Board Depression, the nation was plunged Board from bankruptcy. reported the loss of nearly a quarter of into a world war on December 7, its missionary force in the previous six 1941. Every part of life was affected. Convention years. Southern Baptists were scattered Representation across the country and around the world. Men left their homes, and Since the founding of the Southern The 100,000 Club women went to work in defense Baptist Convention there had been When the Executive Committee met plants. New Southern Baptist tension over requirements for in April of 1933 they struggled with churches began to spring up in non- representation at Southern Baptist the awesome debt of the SBC traditional territory, and many soldiers Convention meetings. Churches, agencies. Frank Edward Tripp, St. vowed to return to foreign fields as Sunday Schools, Societies, associations, Joseph, Missouri pastor, devised the missionaries. colleges, periodicals, and even business idea of a “Baptist 100,000 Club” to firms could be represented at the enlist 100,000 Southern Baptists to The Convention rejoiced in the Convention if they met the financial pay $1 per month above their regular retirement of its indebtedness in 1943. requirements. subscription to the church budget. Between 1932 and the end of the war In 1931 a motion was passed that the 11 Fletcher, 152. 12 Barnes, 234. 26 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS in 1945 Southern Baptist membership had grown by nearly 50%! Bibliography Baker, Robert A. A Baptist Source Book. Nashville: Broadman Press, 1966. Conclusion ______. The Blossoming Desert. Waco: Historian Robert A. Baker suggests Word Publisher, 1970. some possible reasons for Southern ______. Relations Between Northern and Southern Baptists. Ft. Worth: Marvin D. Evans Baptists’ remarkable growth: Printing Company, 1954. (1)The simple biblical emphasis and ______. The Southern Baptist Convention democratic ecclesiology which and Its People 1607-1972. Nashville: Broadman helped the South to become Press, 1974. “The Bible Belt.” ______. Tell the Generations Following: A History of Southwestern Baptist Theological (2)A self-sustaining ministry with Seminary 1908-1983. Nashville: Broadman Press, an emphasis on a divine calling 1983. for witnessing. Barnes, W. W. The Southern Baptist Convention 1845-1953. Nashville: Broadman Press, 1954. (3)Identification with a culture- pattern of its environment which Cox, Norman Wade, ed. Encyclopedia of Southern Baptists. Vol. I & II Nashville: caused Southern Baptists to be Broadman Press, 1958. viewed as a “peoples church.” Fletcher, Jesse C. The Southern Baptist (4)Evangelistic zeal. Convention: A Sesquicentennial History. Nashville: Broadman & Holman Publishers, (5)Individual leadership. Every 1994. region and every organization of May, Lynn Edward, Jr., ed. Encyclopedia of Baptists can boast of its giants. Southern Baptists. Vol. IV., Nashville: Broadman Press, 1982. (6)The structure of the Convention McBeth, H. Leon. The Baptist Heritage: Four which is capable of modification Centuries of Baptist Witness. Nashville: to encourage cooperation. Broadman Press, 1987. (7)The absence of significant Torbet, Robert G. A History of the Baptists. schism. Philadelphia: Judson Press, 1950. Woolley, Davis Collier, ed. Encyclopedia of (8)An emphasis on education. Southern Baptists. Vol. III. Nashville: Broadman As the first 100 years of Southern Press, 1971. Baptist history came to a climax, and the war came to a close, Southern Baptists were ready to take a giant step forward in expansion and growth. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 27

Jess C. Fletcher, Southern Baptists’ President Emeritus Second Century Hardin-Simmons University, I. Postwar Advance VI. A New Round of Conflict Abilene, Texas 1946-1960 1. Theological Disagreement II. Stateside Expansion 2. Program Advance Thwarted III. Infrastructure 3. Two Factions Surface IV. Turmoil and Growth 4. Major Leadership Changes 5. New Directions Emerge 1. Segregation Pressures 2. Theological Questions VII. Conservative Momentum 3. Missions Creativity/Initiatives 1. Agency Head Reaction 4. New State Conventions 2. Conservative Leadership Prevails 5. Ordination of Women VIII. Southern Baptist Dissent V. Agency and Institutional 1. Moderate Forces Take Shape Advance 2. Fracture and Politics 1. National Agencies IX. Conclusion 2. Growing Home Base 28 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

Foreign Mission Board to enter sixty- Southern Baptists’ seven new countries and register a three hundred percent increase in Second Century missionaries under appointment. 3 As Southern Baptists began their named W. A. Criswell. McCall and second century in 1946, they seemed Criswell epitomized the new guard. Stateside positioned for a great post-war Expansion advance. World War II had ended in August of 1945 following the Postwar Advance But an expanding home base was the awesome introduction of the nuclear 1946-1960 platform for the remarkable Southern age, but not before it had seriously Baptist world outreach as their second eroded Southern Baptists’ long- The Foreign Mission Board's Charles century unfolded. According to an entrenched regionalism. Maddry who had led that depression- analysis by H. K. Neely, Southern embattled agency out of debt in 1943 Baptist expansion from their original A centennial celebration originally before stepping down had been Southern states augmented by scheduled for the convention in 1945 succeeded by M. Theron Rankin. southwestern expansion, had to fell victim to wartime restrictions Rankin, a foreign missionary to China, overcome four barriers: competition related to the size of gatherings. and area secretary for the Orient by the Home Mission Society; their Convention leadership dutifully under Maddry, immediately led that sectional name; the limits of their own canceled that annual meeting delaying agency to plan a visionary “Advance by-laws and constitution; a fear of larger gatherings and the ability to function. 4 Though they declined an invitation to join the The post-war era which had been presaged by the 1942 San Antonio newly organized World Council of Churches, convention decision to admit a their State of Principles included an expansive California Baptist Convention was to overcome all of those barriers. A world view. Kansas Convention came into the Southern Baptist Convention in 1948, their formal celebration until 1946 in Program” which the Southern Baptist followed by an Oregon-Washington Miami. That meeting featured an Convention embraced in 1949. body in 1949. evangelistic crusade and included the Calling for a previously undreamed of In the years ahead, the only place the adoption of a Statement of Principles goal of 1750 missionaries to be expanding Southern Baptist which was almost overlooked in the supported by a ten million dollar Convention would draw the line was celebration but which may have budget, Rankin's plan embraced the at the national borders. Yet, as early as indicated the nearest thing to a whole world and seemed to reflect the 1953, a messenger from Fairbanks, doctrinal consensus that Southern expansive vision inherent in the 1946 Alaska was seated, and the Home 1 Baptists had yet enjoyed. A Statement of Principles, as well as a Mission Board reported extensive resurgence of religion in America gave new spirit undergirding post-war efforts there. 5 Southern Baptists additional Southern Baptists. 2 Their experience momentum. Though they declined an in the armed forces and in invitation to join the newly organized industrialized America during World Infrastructure World Council of Churches, their War II had broadened their horizon As Southern Baptists began their Statement of Principles included an dramatically and even the martyrdom Second Century, they listed 5,865,554 expansive world view. of medical missionary Bill Wallace at members worshiping in 26,134 the hands of the Chinese communists Further underscoring the transition to churches. These churches were in 1950 only strengthened their gathered in 923 associations and their Second Century were memorials resolve. noting the passing of such stalwarts as twenty state conventions. Their gifts George Truett and L. R. Scarbrough When Rankin died of leukemia in reached $98,458,425 in 1945, and the since the last annual meeting in 1944. 1953, he was replaced by Texas' own SBC received a total of $22,490,751 6 New leadership was on the horizon. Baker James Cauthen, who had also of those gifts. Duke McCall, former president of the served in China and succeeded Rankin Baptist Bible Institute (New Orleans as secretary for the Orient. Battle- 3 Jesse C. Fletcher, The Southern Baptist Convention: A Sesquicentennial History (Nashville: Broadman and Baptist Theological Seminary) became tested and widely celebrated, Cauthen Holman Press, 1994), 339. the second executive secretary of the picked up the torch from Rankin and 4 H. K. Neely, Jr., “The Territorial Expansion of the Executive Committee as Austin pressed on with the advance program. Southern Baptist Convention, 1894-1959” (Th.D. diss., Southwestern Baptist Theological Seminary, Crouch retired. Truett was succeeded By the time Cauthen would step down 1963), 6. in 1979, he would have led the by a charismatic young preacher 5 Southern Baptist Convention Annual, 1953, 53, 217. 1 Southern Baptist Convention Annual, 1946, 38-39. 2 Southern Baptist Convention Annual, 1949, 87. 6 Southern Baptist Convention Annual, 1946, 494. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 29

With 256,699 baptisms that year, and the post-war era. Sunday School enrollment passing 3.5 Turmoil and million, they were a force to be Underscoring this trend, the Executive Growth reckoned with. As it turned out, they Committee in 1955 began to study had not even begun to realize their “the total program of Southern Segregation Pressures potential. Baptists” which resulted in formalized program statements and added When the charismatic young president, A major development in the Southern corporate nomenclature, planning, and John F. Kennedy, was assassinated in Baptist Convention during this post- efficiency. 8 Dallas in 1963, it seemed to signal a war advance period was an extensive period of heightened unrest. An expansion of SBC ministries. Led by As the post-war advance continued to unpopular war in Vietnam where the Executive Committee where Duke develop, stronger women’s roles led Southern Baptists had a fledgling McCall, who had succeeded Austin by the Woman’s Missionary Union missionary program competed with a Crouch in 1946, was himself were evident. Mission boards were growing civil rights movement succeeded by Porter Routh in 1951, especially dependent on the Lottie designed to grant rights especially to Southern Baptists added a Historical Moon Christmas Offering and the American Blacks, who though freed by Commission that same year to join a Annie Armstrong Easter Offering for the Civil War, had fought a century- Southern Baptist Foundation which the over and above funds for their long battle through a segregated had been established in 1947 to seek advance. Alma Hunt of Roanoke, jungle toward the true meaning of and administer endowment funds for Virginia, succeeded Kathleen Mallory that freedom. the Convention. This was followed by as head of Woman’s Missionary Union the creation of a Stewardship Commission in 1960 to pick up a role previously held by the Executive Committee. Highlighting the triumphalistic advance program of Even more dramatic was an expansion Southern Baptist’s post-war experience of seminary ministries. Joining The was a Sunday School promotion called Southern Baptist Theological Seminary, The Southwestern Baptist “A Million More in ‘54.” Theological Seminary, and New Orleans Baptist Theological Seminary were Golden Gate Baptist Theological in 1948 and teamed with Marie Wiley The Christian Life Commission Seminary (which while created in Mathis who joined her as President of chipped away at Southern Baptist 1945, joined the Convention in WMU in 1956, saw their organization resistance to such changes. In 1961 1950), Southeastern Seminary (which which had reached the one million the Woman’s Missionary Union came into the Convention in 1950 mark in 1950 in membership record promoted the study of a book by T. B. and began its work the following their first million dollar Home Mission Maston, The Bible and Race, designed year), and Midwestern Seminary, offering in 1953. 9 The Foreign to help Baptists emerge from their (which was approved by the Mission offering had passed that mark segregated past. Convention in 1957 and began its still earlier. work in 1958). 7 Highlighting the triumphalistic Theological Questions A Radio Committee which had been advance program of Southern Baptist's In 1960 Midwestern Baptist organized by the Convention in 1938 post-war experience was a Sunday Theological Seminary professor, Ralph became the Radio and Television School promotion called "A Million Elliot, published a book through the Commission in 1955, and moved its More in '54" which further galvanized Sunday School Board’s Broadman offices a year later to Fort Worth. It Southern Baptists expanding life into a Press called The Message of Genesis. had been preceded by the cooperating center. It was followed by It quickly became the focus of a fire Brotherhood Commission in 1950, the “Thirty Thousand Movement” in storm of criticism from Southern which was a successor to the old the early sixties which was to be a Baptist's conservatives who felt the Laymen’s Missionary Movement of church growth and mission point book undermined traditional views of 1907. It was headquartered in establishing project. scripture. Elliott’s stated purpose was Memphis, Tennessee. to open the Old Testament to students who tended to dismiss it These programs joined the four basic because of problems they couldn't agencies of Foreign Missions, Home resolve. 10 Missions, the Baptist Sunday School Board, and the Annuity Board, all of which continued to grow and reflect an increasingly corporate demeanor in 8 Southern Baptist Convention Annual, 1956, 33. 10 Ralph H. Elliot, The ‘Genesis Controversy’ and 9 Catherine B. Allen, Laborers Together With God Continuity in Southern Baptist Chaos:AEulogy for a 7 (Birmingham, Alabama: Woman’s Missionary Union, Great Tradition (Macon, Georgia: Mercer University Fletcher, 194-96. 1987), 194ff. Press, 1992), 3-5. 30 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

A revised statement of faith which With this expanded demographic base, New State ignored the 1946 Statement of missionary appointments passed the Principles and reworked the 1925 initial goal of 1750 that had been a Conventions version of the Baptist Faith and part of Rankin’s advance program and Southern Baptists also expanded Message was adopted in 1963 to try moved quickly beyond 2000. throughout the ’60s and into the ’70s. to patch the crack in the consensus The Arizona Baptist Convention Another innovation was a concept that had undergirded Southern spawned work throughout the west called "Partnership Missions" which Baptist's post-war advance. 11 including the Utah-Idaho Southern began with the New Life Crusade in Baptist Convention in October of Southern Baptist Convention leaders Japan in 1963. Initially an alliance of 1964, the Northern Plains Baptist hoped the reworked confession would Texas Baptists and Japanese Baptists Convention in 1967, and the Nevada allow them to get on with their 1964 brokered by missionary W. H. Baptist Convention in 1978. The year Jubilee Advance celebration in Atlantic Jackson, Jr. and supported by Baptist 1969 witnessed the birth of a City. There an historic meeting in General Convention of Texas secretary Southern Baptist-related Convention connection with American Baptists T. A. Patterson, Partnership Missions in New York and the following year from whom they had separated in would become a fixture on the the Baptist Convention of 1845 and other Baptist bodies, missionary horizon over the next three Pennsylvania-South Jersey came into celebrated the 150th anniversary of decades. 14 being. the establishment of the Triennial Convention. This convention was Home Missions was equally aggressive established to embrace support of under the leadership of Courts Ordination of Women Almost unnoticed during the ’60s was an event which presaged a major With this expanded demographic base, source of conflict for Southern Baptists in years ahead. A young missionary appointments passed the initial goal Virginia woman Addie Davis was ordained by the Watts Street Baptist of 1750 that had been a part of Rankin’s Church of Durham, North Carolina, advance program. in August of 1964. Ordinations of women to deacon bodies and for various forms of ministry would grow Redford and then Arthur Rutledge slowly from that point on matching a Adoniram Judson and colleagues national tendency toward expanded which had introduced Baptist’s initial who succeeded him in 1965. A long- range planning process looked toward roles for women and leveling barriers American connectionalism on a perceived to have prevented their national basis. 12 the late ’70s and further defined the 16 relationship the Home Mission Board progress over the years. Missions would have to the state conventions by moving from a competitive Agency and Creativity/Initiatives missions environment with the state Institutional Despite such unrest, Southern Baptists conventions to a cooperative missions continued their advance during the environment. A program similar to Advance '60s led by their two mission boards. the Foreign Mission Board’s The Foreign Mission Board not only Journeyman program, called US-2, National Agencies expanded the countries in which it signifying two years of service in the United States was implemented as well Agency and institutional aggressiveness served, but its categories for service. matched this geographical expansion In 1964 it approved a missionary as a variety of social missions and innovations in evangelism. The latter step for step. Besides the advances of journeyman program for young the four boards and the seminary college graduates who would serve was led first by C. E. Autry and then by Kenneth Chafin, former professor expansion, the Convention structure overseas alongside career missionaries now clearly led by the Executive for two years. This program's way had of evangelism at both Southwestern and Southern seminaries. 15 Committee included eight been paved by a national Peace Corps commissions, though one, the program under the Kennedy Hospital Commission was phased out administration. An associate program in 1971. They included the American had been opened up the year before 13 Baptist Seminary Commission, the for older missionaries. Brotherhood Commission, the Education Commission, the Historical Commission, and the Stewardship 14 11 Fletcher, 221-22, and Southern Baptist Convention Southern Baptist Convention Annual, 1963, 63, Annual, 1963, 134. Commission. 269-81. 15 12 Lynn Edward May, Jr., ed. Encyclopedia of Southern Baptist Convention Annual, 1964, 58. Southern Baptists (Nashville: Broadman Press, 1982), 13 vol. IV, s. v. “Rutledge, Arthur Bowen,” by Edmund 16 Southern Baptist Convention Annual, 1965, 136. Willam Hunke, Jr. Biblical Recorder, (15 August 1964), 5. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 31

The most aggressive commissions, The Message of Genesis. In a series of Sullivan only served one year before however, during this period were the rancorous votes the Convention he announced that he would step Christian Life Commission led by Foy instructed the Sunday School Board to down catching the conservative group D. Valentine and the Radio and recall the commentary and have it off guard. Jimmy Allen, pastor of the Television Commission led by Paul M. rewritten. This action highlighted a First Baptist Church in San Antonio, Stevens. Valentine had succeeded A. coalition of conservatives suspicious of was elected president of the C. Miller in 1960 and Stevens had what they felt were liberal tendencies Convention. Having formerly headed followed S. F. Lowe in 1953. within Southern Baptist life. By the the Texas Baptist Christian Life end of the ’70s, their power would be Commission he was progressive in The Christian Life Commission, as even more evident. every sense of the word, and pastored previously mentioned, took the lead in a highly successful church that was a a more progressive approach to Civil leader in missions and evangelism. Rights and women's issues, while Program Advance continuing such traditional emphases Thwarted As Allen’s traditional two terms drew as temperance and family values. to an end in 1979, however, Judge Building on an increasingly Paul Pressler, a state Court of Appeals The Radio and Television Commission cooperative relationship between its jurist from Houston and Paige riding the wave of a technological agencies, institutions, and Patterson, president of the Criswell boom in communications with Paul commissions, Convention leadership Bible Institute in Dallas, took the lead Stevens at the helm fought some in the mid seventies began to in an all-out effort to elect Adrian jurisdictional battles with the two formulate a dramatic new plan for Rodgers. They knew that the mission boards and the Sunday School missions, evangelism, church growth, Convention president controlled the Board, but enjoyed a very high profile Southern Baptist ministry during this period. Another innovation was a concept call “Partnership Growing Home Base Missions” which began with the New Life Crusade in But the structure worked and both the SBC and cooperating state Japan in 1963. conventions reached the 125th anniversary of their joint effort in 1970 with some dramatic statistics in place. The post war count of 26,134 and stewardship. Their plans came appointment of the key committees churches had risen to 34,335, but together in 1978 under the title “Bold responsible for trustee nominations membership had zoomed to Mission Thrust.” 18 But “Bold and, therefore, control of all agencies, 11,489,613 from the post war Mission Thrust” was destined to take a institutions, and commissions. A 1972 5,865,554. Cooperating state minor role. history of the Southern Baptist conventions now numbered thirty Convention by Robert A. Baker with associations totaling 1,196. It was Two Factions Surface outlined these realities and may have in the area of total gifts, however, that suggested the strategy that began to the most startling increases were The coalition of conservatives that had unfold. 19 But whether the idea came evident. Southern Baptists gave formed during the Elliot conflict and from Baker, or Pressler and Patterson, $842,707,390 the year preceding their gained new strength during the conservatives successfully elected anniversary compared to $98,458,425 commentary conflict organized a Adrian Rodgers as president of the twenty-five years earlier. 17 Baptist Faith and Message Fellowship Convention in 1979 as it met in in 1973 with a specific purpose of Houston. Originally designed to leading Southern Baptists back toward focus on Bold Mission Thrust, the A New Round what they felt would be a more Convention launched what its leaders traditional and conservative position in under a banner of biblical inerrancy of Conflict matters of faith and practice. In would call the “Conservative Norfolk, Virginia, in 1976, Adrian Resurgence.” 20 Theological Rodgers was nominated by this group Disagreement convinced that the high profile pastor Major Leadership of Bellevue Baptist Church in Despite such heady progress, Southern Memphis was just the man to Change Baptists opened the '70s with a new accomplish the task. James Sullivan, The early years of this conflict round of conflicts related to the the recent retired secretary of the publication of The Broadman Bible coincided with a major change of Baptist Sunday School Board, was also leadership in Southern Baptist life. Commentary's Genesis and Exodus nominated, however, and was elected volume just as it had opened the '60s on the first ballot after Rodgers with conflict over the publication of withdrew. 19 Robert A. Baker, The Southern Baptist Convention and Its People, 1607-1972 (Nashville: Broadman Press, 1972), 449. 17 18 Southern Baptist Convention Annual, 1970, 109. Fletcher, 264-65. 20 Fletcher, 253-55. 32 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

Porter Routh stepped aside to be Conservative replaced by Harold Bennett as Conservative secretary-treasurer of the Executive Momentum Leadership Prevails Committee. The title of the position Despite an exceedingly close vote in was later changed to president as were Agency Head Reaction 1988 when the Convention met in top positions at both mission boards. San Antonio which some people felt In 1984, agency leadership, which at Arthur Rutledge was succeeded by might have gone the other way had first tried to focus on Bold Mission William Tanner and in 1980 the not the Woman's Missionary Union Thrust, began to take issue with the Foreign Mission Board's epitome of celebrated their centennial in increasing power of the leaders of the advance, Baker James Cauthen, was Richmond, Virginia, a month earlier, succeeded by FMB staffer and former conservative resurgence. The battle was joined by Russell Dilday’s 1984 the conservative march proceeded. missionary R. Keith Parks. Seminary Then celebrated total in 1990 leadership had also changed including Southern Baptist Convention sermon challenging what he felt were when in New Orleans Morris the two oldest institutions as Duke Chapman, pastor of the First Baptist McCall had been succeeded by Roy disturbing tendencies to politicize the Convention and drag it down Church of Wichita Falls, was elected Honeycutt at Southern Seminary and from “the higher ground” it had president of the Convention. Robert Naylor had stepped down in attained. 21 Agency and institution favor of Russell Dilday at The conservative resurgence had leadership was increasingly under fire. Southwestern Seminary. The Sunday placed majorities on all boards, Randall Lolly resigned in protest at agencies, and commissions and was School Board's Grady Cothen gave Southeastern Seminary to be replaced way to Lloyd Elder. committed to placing their own leadership at the helm of those bodies reprogramming the Convention Originally designed to focus on Bold Mission toward more conservative directions and carrying the battle to state Thrust, the Convention launched what its convention floors. In 1991, Sunday leaders under a banner of biblical inerrancy School Board trustees forced the retirement of Lloyd Elder after would call the “Conservative Resurgence.” refusing to publish a history of the agency that had been written by 23 New Directions first by Lewis Drummond and later by Southwestern's Leon McBeth. . William Tanner left When Harold Bennett retired as Emerge the Home Mission Board to take over Executive Secretary-Treasurer of the A number of conflicting trends the Executive Secretary's position in Executive Committee, Morris developed. Seminaries developed a Oklahoma and was replaced by Larry Chapman who had served two terms rapid expansion of enrollment in the Lewis, one of the key lieutenants of as president of the Convention early ’80s only to see it fall off sharply the conservative resurgence. Foy succeeded him and took office in later in the decade. Some attributed it Valentine tried to set up his 1992. The same year R. Keith Parks to demographics, others to the toll of replacement with the election of a was forced into an earlier retirement the conflict in Southern Baptist life. Midwestern Seminary professor Larry than he had planned at the Foreign Baker in 1988. Baker's electing vote Mission Board. But Parks immediately Baptisms dropped off, though was close, however, and reversed a joined the growing ranks of Baptist stewardship continued to go up. The little over a year later with the election dissent. 24 mission boards continued to appoint of , a former Criswell more missionaries and expand their Bible Institute leader. 22 bases, not only around the world in Southern Baptist the case of the Foreign Mission Board, Conservatives also managed to reverse Dissent but throughout the United States in the convention's increasingly the case of the Home Mission Board. progressive approach towards women’s roles in church life, and specifically the Moderate Forces Take Economic reverses throughout the ordination of women to the deaconate Shape country in the late ’80s caused the and to ministry. Conservative leaders Throughout the 1980s as the Radio and Television Commission advocated more traditional family- conservative resurgence successfully now led by Jimmy Allen, to lose much oriented roles for women. Civil rights pursued its agenda and goals, of its momentum though it was firmly and other social concerns of the ’60s moderate dissent took a variety of lodged in the communications and ’70s were replaced by the highly forms. Women who had felt the ire of revolution and would continue to play emotional issues of abortion and the more conservative forces organized a significant role in Southern Baptist homosexuality. Women in Ministry in 1983. Then life.

21 Russell H. Dilday, Jr., “On Higher Ground,” 23 Marv Knox, “Trustees Cancel Book on Sunday Convention Sermon, (13 June 1984), in Southern School Board,” in Baptist Standard, Vol. 102, No. 34 Baptist Convention Annual, 1984, 55. (22 August, 1990), 4. 22 Fletcher, 295. 24Fletcher, 334ff. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 33 moderate Baptists on the East Coast Falwell's fundamentalist group and Pat of the Southern Baptist Convention organized the Southern Baptist Robinson's Christian coalition joined and several commissions being either Alliance in 1986. A newspaper to hands with Southern Baptist leadership phased out or consolidated into one of highlight dissenting positions called as what the national press called “the the boards. A major exception to the SBC Today (later Baptists Today) was religious right.” By the 2000 election, latter was the Christian Life begun in 1983 and the Southern Texas governor George W. Bush, who Commission which gained ground and Baptist Alliance began a seminary in narrowly defeated Al Gore in a bitterly stature in the reorganization because Richmond in 1989. fought struggle, found this group a of its leadership in the conservative social agenda. Conservative A publishing group named Smyth and potent ally. appointees committed to the Helwys organized in historic Despite tensions with WMU over their Resurgence agenda continued to Greenville, South Carolina and then willingness to provide literature for dominate boards and committees and moved to Macon, Georgia, where they dissenting Baptist groups, and changes moderates and non-committed began to compete in a very small way to the constitution to exclude any conservatives were clearly excluded. with the giant Sunday School Board. churches tolerating homosexuality, the Baylor University which had taken Convention seemed to be achieving Still largely under traditional steps to assert its independence from some degree of stability in the spring leadership, the Texas and Virginia Texas Baptists under the rationale it of 1994. Then the trustees of conventions asserted more autonomy was trying to protect itself from the Southwestern Baptist Theological and distance from the SBC leadership kind of takeovers that had been Seminary fired Russell H. Dilday in the late 1990s. The result was the accomplished in Southern Baptist life causing a major outcry throughout the founding of dissenting conventions announced the start of another seminary in the Southwest to be named for George W. Truett. 25 Yet the convention had overcome earlier conflicts In 1990, moderate dissenters organized the Cooperative Baptist and a large part of its support seemed committed to Fellowship and began mission riding out the storm in hopes of accommodation ministries and coordination with other dissenting groups to provide other and cooperation yet to appear. services to SBC moderate churches. Texans Cecil Sherman and later Dan Convention, but especially in Texas. tied to the SBC in both states. SBC Vestal provided leadership to this Soon all boards and institutions saw leadership was highly successful in group which also enjoyed the support new leadership pledged to the most other state conventions however, of numerous Texas Baptist churches. conservative resurgence. in pressing their agenda. The BGCT channeled designated funds for the CBF. The CBF At this point, the fragile links of the Texas Baptist’s actions reminded gradually consolidated its role and was Southern Baptist Cooperative Program Southern Baptists everywhere of the a significant dissent alternative by developed a tear. It wasn’t the fragile and tenuous nature of their 2001. In contrast, the Alliance for Cooperative Baptist Fellowship that convention’s connectionalism. While Baptists became more an east coast provided the rent, but a Texas Baptist that connectionalism certainly enclave of churches with ties to the Convention series of proposals arising predated the Cooperative Program, American Baptist Convention. from its Efficiency and Effectiveness the Cooperative Program had come to Committee report at its 1997 be the essence of it. In 1998, Fracture and Politics convention that seemed to loosen however, confessionalism in the form commitment to the Cooperative of the Baptist Faith and Message again In 1992, the fracture within Southern Program with new giving options that took center stage. In 1998 and again Baptist life blended with national included the Cooperative Baptist in 2000 the SBC adopted changes to politics as two Southern Baptists were Fellowship. the BF&M that further estranged nominated by the Democratic ticket to many Texas Baptists. An admonition run for president and vice president. In 1997, in its Covenant for a New that women submit to their husbands When Bill Clinton of Arkansas and Century, Southern Baptist leadership was the essence of the first change and Albert Gore of Tennessee were reorganized its major boards with the a deletion of Christ as the key criteria elected, their positions on abortion Foreign Mission Board, becoming the for interpreting the Bible was a high and homosexuality brought the full International Mission Board, the particular of the second change. In force of Southern Baptist conservative Home Mission Board becoming the reaction the BGCT pointedly leaders to the ranks of administration North American Mission Board, the reaffirmed their confidence in the opposition. 26 Several independent Sunday School Board changing its 1963 version in their meeting in 1999 named to LifeWay Christian Resources Christian coalitions including Jerry in a stand that strained its remaining SBC ties. In turn the SBC rejected 26 Richard Land, “An Open Letter to President efforts by Texas leaders to amend the 25 Clinton,” The Christian Life Commission, SBC, (12 Ibid., 349-50ff. November 1992), 1. 34 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS changes in 2000 and again in 2001 SBC meetings. This strain on Bibliography relationships between the BGCT and the SBC was especially disappointing Books because over the course of the years Allen, Catherine B. Laborers Together With God. Birmingham, Alabama: Woman's numerous Texans had served both as Missionary Union, 1987. SBC presidents and as heads of SBC Baker, Robert A. The Southern Baptist agencies and institutions. Convention and Its People, 1607-1972. Nashville: Broadman Press, 1972. Conclusion Elliot, Ralph H. The Genesis Controversy and Continuity in Southern Baptist Chaos: A Eulogy As they entered history’s third for a Great Tradition. Macon, GA: Mercer millennium it was obvious to Southern University Press, 1992. Baptists of all persuasions that its Fletcher, Jesse C. The Southern Baptist fellowship was being sorely tried by Convention: A Sesquicentennial History. partisanship, suspicion, rumor Nashville: Broadman & Holman, 1994. mongering, misunderstanding and a hardening of mutually exclusive Dissertation positions. Demands that SBC Neely, H. K., Jr. "The Territorial Expansion of the Southern Baptist Convention, 1894-1959." institutions and staffs sign off on the Th. D. diss., Southwestern Baptist Theological Baptist Faith and Message 2000 Seminary, 1963. changes fueled some of this as did further tensions around the Encyclopedia conservative social agenda. May, Lynn Edward, Jr., ed. Encyclopedia of Southern Baptists. Vol. IV. Nashville: Broadman Press, 1982. S. v. "Rutledge, Arthur Bowen," by Edmund William Hunke, Jr. Articles Biblical Recorder, 15 August 1964, 5. Dilday, Russell H., Jr. "On Higher Ground." Convention Sermon (13 June 1984). In Southern Baptist Convention Annual, 1984, 55. Knox, Marv. "Trustees Cancel Book on Sunday School Board." Baptist Standard, 102, No. 34, 22 August 1990, 4. Pamphlet Land, Richard. "An Open Letter to President Clinton." The Christian Life Commission, SBC, 12 November 1992, 1. Annuals Southern Baptist Convention Annual, 1946. ______, 1949. ______, 1953. ______, 1956. ______, 1963. ______, 1964. ______, 1965. ______, 1970. ______, 1984. ______, 1997.

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Bert B. Dominy, Doctrine Retired George W. Truett Introduction VI. The Church Seminary, Waco, Texas I. God as Trinitarian 1. An emphasis on the local congregation II. Jesus Christ: His Person 2. A regenerate membership 1. Christ’s Deity 3. Congregational polity (democratic 2. Christ’s Humanity structure) III. Jesus Christ: His Cross 4. The priesthood of every believer 1. The cross as ransom VII. Religious Liberty 2. The cross as sacrifice 3. The cross as victory IV. Jesus Christ: His Resurrection V. Salvation 1. The Ground of Salvation 2. The Meaning of Salvation 3. Pictures of Salvation 4. Appropriating Salvation 38 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

and live in conformity with the (4)That the sole authority for faith Doctrine teachings of the Bible, especially the and practice among Baptists is New Testament. the Scriptures of the Old and New Testaments. Confessions Introduction Baptists are also a confessional, but are only guides in interpretation, Baptists have often been called “a not a creedal, people. W. R. Estep having no authority over the people of the Book.” This is because states that there are fundamental conscience. differences between creeds and they believe that the authority for (5)That they are statements of what they believe and practice should confessions. “Creeds are authoritative and often viewed as final, unalterable, religious convictions, drawn be based on the Bible. Baptists have from the Scriptures, and are not not been hesitant to affirm that the and binding statements of faith.” Confessions, on the other hand, are to be used to hamper freedom of Bible is the written Word of God. “abstracts of biblical truth as the thought or investigation in other Whoever would understand Baptists, group formulating the confession realms of life. therefore, must understand their perceived it.” The purpose of such devotion to the Bible. Occasionally, statements is “to set forth before the critics have labeled this love for the world an accurate summary of the God as Bible “bibliolatry.” Nothing could be group’s faith and order.”2 4 further from the truth. Baptists are Trinitarian committed to the authority of The nature, function, and limitations With Christians of other Scripture because they are committed of confessional statements are clearly denominations Baptists confess that to the Lordship of Christ. The set forth in the introduction to The God is trinitarian. The concept of the Trinity has often been mistaken to mean that Christians believe in three gods. Such tritheism is alien to the Confession that God is trinitarian Bible. Properly understood, belief in acknowledges that the way God has revealed God as Trinity expresses the primary pattern of divine revelation in history. himself corresponds with his innermost life. It also distinguishes in a meaningful way from other religions (for example, Judaism and Islam).5 introduction to The Baptist Faith and Message states: Baptist Faith and Message.3 The word “trinity” does not occur in the Bible. Nevertheless, God’s (1)That they constitute a consensus Baptists are a people who profess a trinitarian nature is evident from the of some Baptist body, large or living faith. This faith is rooted way God has revealed himself. Both small, for the general instruction and grounded in Jesus Christ who Old and New Testaments affirm that and guidance of our own people is the same yesterday, and today, there is but one God (Deut. 6:4; Mark and forever. Therefore, the sole and others concerning those articles of the Christian faith 12:29-30; 1 Cor. 8:4). The New authority for faith and practice Testament teaches that the God of among Baptists is Jesus Christ which are most surely held among us. Israel acted in Jesus Christ, his Son, to whose will is revealed in Holy redeem the world (Luke 2:25-32; Scripture.1 (2)That we do not regard them as John 3:16; Gal. 4:4-7). The complete statements of our faith, redemption accomplished by Christ is Belief in Jesus Christ as revealed in the having any quality of finality or Bible means, therefore, that Baptists appropriated by humans through the infallibility. As in the past so in Holy Spirit (Rom. 8:9-11, 14-17). are dedicated to the gospel, the good the future Baptists should hold news that God was reconciling the Thus, Christians confess that God is themselves free to revise their triune “because this way of speaking world to himself in Christ. . . (2 Cor. statements of faith as may seem 5:19). At the center of Baptist faith is accords with the biblical witness and to them wise and expedient at with the experience of the church the incarnation, death, and any time. 6 resurrection of Jesus Christ. rooted in this witness.” (3)That any group of Baptists, large Commitment to this faith constitutes or small have the inherent right the very heart of what it means to be to draw up for themselves and 4 The Baptist Faith and Message does not have a Christian. Everything else Baptists publish to the world a separate article on the Trinity. That it affirms the believe and practice grows out of their reality of God’s trinitarian nature can be inferred from confession of their faith Article II “God”. The three subsections of this article experience and interpretation of these whenever they may think it deal with A. God the Father, B. God the Son, and C. fundamental realities. Thus, Baptists God the Holy Spirit. Hobbs, The Baptist Faith and advisable to do so. Message, 31-33. seek first and foremost to be a Christ- 5 James Leo Garrett, Jr., Systematic Theology: centered people. Because of this Biblical, Historical, and Evangelical, Vol. I (Grand Rapids: Wm. B. Eerdmans, 1990), 287. dedication, they attempt to believe 2 William R. Estep, “Baptists and Authority: The Bible, Confessions and Conscience in the 6 Daniel Migliore, Faith Seeking Understanding: An Development of Baptist Identity,” Review and Introduction to Christian Theology (Grand Rapids: Expositor, 84, No. 4 (Fall 1987): 600-01. Wm B. Eerdmans, 1991), 61. cf. Alister E. McGrath, 1 Herschel H. Hobbs, The Baptist Faith and Message, Understanding the Trinity (Grand Rapids: Zondervan, (Nashville: Broadman, 1971), 4. 3 Hobbs, 2-3. 1988), 110-52. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 39

There are numerous indications in the God and fully man. As divine, he our salvation at Bethlehem. There he New Testament of this threefold reveals the true nature of God. As identified with us in our humanity. pattern of divine activity. human, Christ reveals what God But the Word that became flesh (John intended when he created human 1:14) is from eternity (John 1:13). Therefore, since we have been justified beings. Christ came from God.9 through faith, we have peace with God through our Lord Jesus Christ, through whom we have gained access by faith Christ’s Deity Christ’s Humanity into this grace in which we now stand. Numerous New Testament references The gospel writers do not try to prove And we rejoice in the hope of the glory of affirm that Christ is divine: Jesus’ humanity. They simply assume God. Not only so, but we also rejoice in it. That Jesus was truly human is our sufferings, because we know that In the beginning was the Word, and the evident from several facts: suffering produces perseverance; Word was with God, and the Word was perseverance, character; and character, God. He was with God in the 1. He was born (Luke 2:5-7) hope. And hope does not disappoint us, beginning (John 1:1-2). I and the conceived in a miraculous way because God has poured out his love into Father are one (John 10:30). (Luke 1:26-35). The fact of his our hearts by the Holy Spirit, whom he birth is sufficient to establish his has given to us (Rom. 5:15). Your attitude should be the same as that humanity. of Christ Jesus: who, being in very 2. He grew in wisdom and stature, To God’s elect... who have been chosen nature God, did not consider equality and in favor with God and men according to the foreknowledge of God with God something to be grasped... (Luke 2:52). the Father, by the sanctifying work of the (Phil. 2:6). Spirit, for obedience to Jesus Christ and sprinkling by his blood...(1 Peter 1:1-2). Other references are Matt. 28:19; 1 Jesus’ preexistence means that he did not come into Cor. 12:4-16; 2 Cor. 13:14; Eph. 1:1, 5-6, 13; 4:4-6; John 14:26; 15:26. existence at Bethlehem. He is from everlasting to Confession that God is trinitarian everlasting. Jesus came uniquely into the world for acknowledges that the way God has our salvation at Bethlehem. revealed himself corresponds with his innermost life. In other words, since God has revealed himself as Father, Son, and the Holy Spirit, he is in his He is the image of the invisible God, the 3. He was tempted (Matt. 4:1-11). eternal being Father, Son, and Holy firstborn over all creation. For by him His temptations were real, but Spirit. In expressing this faith all things were created: things in he never sinned (Heb. 4:15). heaven and on earth, visible and Christians are not engaging in 4. He experienced weariness and unwarranted speculation. Rather, they invisible, whether thrones or powers or pain (John 4:6; Heb. 5:8). are confessing that “God’s own life rulers or authorities; all things were cannot contradict what God is in created by him and for him. He is 5. He died (Luke 23:33). relation to the world.”7 before all things and in him all things hold together.... God was pleased to have The reality of Jesus’ humanity is The doctrine of the Trinity is all his fullness dwell in him,...(Col. important for several reasons. (1) His ultimately a mystery to be received by 1:15-19). humanity grounds Christian faith in faith rather than a mathematical history. Doctrines, therefore, do not puzzle to be solved by speculation. To speak of Jesus as divine involves rest on speculative ideas. They are The infinite being of God cannot acknowledging his eternal rooted in the historical person and finally be reduced to a simple preexistence. This aspect of Jesus’ work of Jesus. W. T. Conner states: rationalistic formula. The proper identity is also taught in the New “Jesus was born of a virgin, lived, approach to the Trinity, therefore, is Testament. died, rose from the dead. Those were one of wonder and praise (1 Tim. not general truths of philosophy; they 3:16; 1 Peter 1:3).8 I tell you the truth, Jesus answered, were facts of history.”10 (2) Jesus’ before Abraham was born, I am (John humanity establishes his identity with 8:58). us. Since Jesus was not a stranger to Jesus Christ: His human life, he is able “to sympathize Person And now, Father, glorify me in your with our weaknesses...” (Heb. 4:15; presence with the glory I had with you cf. Heb. 2:14-18). (3) His humanity Classical Christian confessions before the world began (John 17:5; cf. was the divinely appointed basis for his designate Jesus as the God Man. This Phil. 2:6-7). saving work. The purpose of Jesus does not mean that he is half divine Jesus’ preexistence means that he did and half human. Rather, Jesus is fully not come into existence at Bethlehem. 9 William L. Hendricks, “Who is Jesus Christ?,” in Layman’s Library of Christian Doctrine, Vol. 2 He is from everlasting to everlasting. (Nashville: Broadman, 1985), 23-25. 7 Jesus came uniquely into the world for Migliore, 61. 10 W. T. Conner, The Gospel of Redemption 8 Garrett, 288. (Nashville: Broadman, 1945), 80. 40 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS becoming human was to redeem sinful 10:12) and a sacrifice to God (Eph. humanity (Matt. 1:21; Gal 1:4; 5:2). Christ is identified with the Jesus Christ: His 1 Tim 1:15). Passover lamb (1 Cor. 5:7), the Resurrection13 sacrifice which initiated the new covenant (Luke 22:20), and the sin The meaning of Jesus’ death can be Jesus Christ: His offering (Heb. 9:14, 25-28). grasped only through the reality of his Cross Sacrificial imagery is another way of resurrection. Like his death, Jesus’ emphasizing the costliness of Christ’s resurrection is essential to the The focal point of Christ’s saving work saving work. It also points to the Christian message. Paul wrote: is his death on the cross. The primacy effectiveness of that work. Through of the cross is emphasized throughout his sacrifice, sin is forgiven (Eph. 1:7) For what I received I passed on to you as the New Testament. Jesus is the Lamb and the conscience is cleansed (Heb. of first importance: that Christ died for of God, who takes away the sin of the 9:14). our sins according to the scriptures, that world! (John 1:31). His purpose was he was buried, that he was raised on the to give his life a ransom for many The cross as victory third day... (1 Cor. 15:3-4). (Mark 1:45). The relation of the cross to the forgiveness of sin was implicit in That Christ defeated Satan and his evil And if Christ has not been raised, your the earliest Christian preaching (Acts powers is a theme that pervades the faith is futile; you are still in your sins. 2:21; 3:6, 19; 4:13; 5:31; 8:35). Paul gospels (Matt. 4:1-11; 12:28; Mark Then those who have fallen asleep in proclaimed that Christ died for our sins 3:27; John 12:31). This imagery is Christ are lost. If only for this life we (1 Cor. 15:3) and that those who were also prominent in the epistles. Christ have hope in Christ, we are to be pitied far away have been brought near by the came that he might destroy the works of more than all men. But Christ has indeed been raised from the dead... (1 Cor. 15:17-20). Was there a price to be paid? He paid it. Was Jesus’ resurrection, therefore, is as there a victory to be won? He won it. Was essential for salvation as his death. there a judgment to be faced? He was delivered over to death for our sins and was raised for our justification He faced it. (Rom. 4:25). When the New Testament speaks of blood of Christ (Eph. 2:13). The cross the devil (1 John 3:8). His purpose the resurrection of Jesus, it means is grounded in the love of God for a was to destroy him who holds the power much more than the continuation of lost world (John 3:16; Rom. 5:8-10; 1 of death—that is, the devil—and free his influence in the world. In the John 4:10). those who all their lives were held in resurrection, God raised Jesus from the dead in his bodily existence. He The New Testament does not give a slavery by their fear of death (Heb. was raised to a glorified existence, but “theory” of the cross. Rather, the 2:14-15). That Christ is the victor is it was bodily nevertheless. The writers describe the meaning of Jesus’ clear: And having disarmed the powers death by means of images drawn from and authorities, he made a public resurrection of Christ carries with it different areas of experience. No one spectacle of them, triumphing over them the promise of resurrection for all who image tells the whole story, but taken by the cross (Col. 2:15). belong to Him. Because this is true, together they give a holistic portrait. Christians have the assurance that Three of these images are ransom, Underlying all of these images is the death cannot frustrate God’s purpose sacrifice, and victory.11 thought that in his death Jesus did for for their lives nor separate them from human beings what they could never Him (Rom. 8:28, 35-39).14 do for themselves (2 Cor. 5:21; Gal. The cross as ransom 3:13; 1 Peter 2:24). Affirming the reality of the This picture is found in Mark 10:45, 1 resurrection is crucial for the Cor. 6:19-20, and 1 Peter 1:18-19. Leon Morris wrote: evangelistic mission of the church. The main idea in this imagery is rescue The value of this way of viewing The invitation to “follow Christ” from bondage through the costly self- the atonement is its flexibility and/or “trust Christ as personal giving of Jesus. combined with its adaptability to Savior” is more than a summons to the different ways of stating our accept the truth of an idea or to follow The cross as sacrifice need. Was there a price to be the example of a great leader. It is a paid? He paid it. Was there a challenge to enter into a personal The meaning of Jesus’ death is often victory to be won? He won it. relationship with the living Lord. expressed in language drawn from Old Was there a judgment to be faced? Testament sacrificial practices. His He faced it. View man’s plight death is a sacrifice for sins (Heb. how you will, the witness of the 12 Leon Morris, The Cross in the New Testament New Testament is that Christ has (Grand Rapids: Wm. B. Eerdmans, 1965), 405-06. 11 Bert Dominy, “God’s Work of Salvation”, in come where man ought to be and 13 George Eldon Ladd, I Believe in the Resurrection Layman’s Library of Christian Doctrine, Vol. 8 has met in full all the demands of Jesus Christ (Grand Rapids: Wm. B. Eerdmans), (Nashville: Broadman, 1986), 45-67; cf. Alister E. 1975. McGrath, What Was God Doing on the Cross? that might be made on man.12 (Grand Rapids: Zondervan, 1992), 45-87. 14 Hendricks, 69-85; Dominy, 96-117. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 41

15 power of sin, and they will be Repentance is a divine requirement Salvation saved from the presence of sin.16 (Matt. 4:17; Acts 2:38; 3:19). Repentance denotes an act of turning The Ground of Pictures of Salvation around, a change of direction. It is a Salvation change of mind that leads to a change The New Testament describes the of life. The word repentance is closely Salvation is grounded in the life, reality of salvation by using many related to the word conversion which death, and resurrection of Christ. different pictures. These pictures have means a reorientation of life. God’s saving activity in Christ is a been taken from the diversities of life’s result of his love for his creation. experiences. They are different ways Faith is the means by which God’s gift of representing what God has done for of salvation is received. Faith is a For God so loved the world that he gave humanity in salvation. his one and only Son, that whoever genuine human response, but it is believes in him shall not perish but have Pictures drawn from family life evoked by God’s gracious initiative. eternal life (John 3:16). emphasize that Christians are children In grace God gives himself to a of God by adoption (Gal. 4:6). From person, in the response of faith a But God demonstrates his own love for the law court comes the metaphor of person commits himself or herself to us in this: while we were yet sinners, justification or being acquitted and God. Faith involves the response of Christ died for us (Rom. 5:8). thereby forgiven (Rom. 3:24, 4:25; the total person. It is intellectual, emotional, and volitional. But because of his great love for us, God, 8:30). From the arena of personal who is rich in mercy, made us alive in relationships the term reconciliation is Christ even when we were dead in used to describe the restoration of transgressions — it is by grace you have been saved (Eph. 2:4-5). The church is not an optional extra for the Christian. The Meaning of It is indispensable for the redemptive purpose of Salvation God for the world. This is seen in the church’s Salvation means deliverance from the relation to the cross. lostness caused by the sinful rebellion of humans against God. Two significant features of this deliverance should be emphasized. friendship between people who have been estranged (Rom. 5:10f.; Eph. The Church (1)Salvation is not only rescue from 2:16). The Christian, belonging to Becoming a Christian is an individual sin, it also involves a new way of Christ, is set apart for God’s purpose. affair. Salvation is not by proxy. The living. Thus a person is saved This relationship is described by the from condemnation to eternal term sanctification. The status of New Testament also interprets life (John 3:16), from slavery to Christians is also illustrated by the salvation in a corporate context. freedom (Gal. 5:1), from guilt relation of husband and wife (Eph. Christians are born again into an to forgiveness (Eph. 1:7), from 5:21-23) and of vine and branches already existing family. Conversion is being aliens to being citizens (John 15:15). The picture of being the door through which a person (Eph. 2:12-13; 1 Peter 1:10). born again or born from above (John enters into the community of faith — 3:1-12) is one of the most dramatic in the church. The very nature of (2)Salvation involves three Christian existence is communal as tenses. As a past event, salvation the New Testament. It is a vivid way well as individual. refers to the time when a person of emphasizing the life-changing became a Christian (Eph. 2:8, nature of salvation. Similar is the The church is not an optional extra for Titus 3:5; 1 Tim. 1:9). As a expression of a new creation (2 Cor. the Christian. It is indispensable for 5:17).17 present experience, salvation the redemptive purpose of God for the means that God continues to world. This is seen in the church’s work in a Christian’s life to Appropriating relation to the cross. Paul urged the perfect his purpose (1 Cor. 1:18; Salvation Ephesian elders to Be shepherds to the Phil. 2:12-13). With reference church of God, which he bought with his to the future, salvation refers to The appropriation of salvation by own blood (Acts 20:28). the completion of God’s work in human beings is through repentance 18 Furthermore, Christ loved the his people (Phil. 1:6; Heb. 9:28; and faith. church and gave himself for her. . . 1 Peter 1:5, 9). At the risk of (Eph. 5:25). A host of metaphors also oversimplification, it can be said underline the significance of the that Christians have been saved 16 Conner, 140-45. church. The church is the body of from the eternal penalty of sin, 17 Dominy, 13-42; cf. Trent C. Butler, ed. The Christ (1 Cor. 12:12-27) with Christ they are being saved from the Holman Bible Dictionary (Nashville: Holman Bible Publishers, 1991), s.v. “Salvation,” by Chris Church. as its head (Eph. 4:15-16). The church is the bride of Christ (Eph. 18 William E. Hull, “The Christian Experience of 15 E. M. B. Green, The Meaning of Salvation Salvation,” in Layman’s Library of Christian Doctrine, 5:25-26), God’s new creation (2 Cor. (Philadelphia: Westminster Press), 1965. Vol. 9 (Nashville: Broadman, 1987), 24-41. 42 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

5:17), the fellowship created by the A regenerate various churches. New Testament Holy Spirit (2 Cor. 13:14), a chosen churches acknowledged: (1) the sole people, a royal priesthood, a holy nation, membership authority of Christ, (2) the right of a people belonging to God (1 Peter 2:9). Baptists believe that a local church is a the local church to govern itself under Such a body is more than a human congregation composed of people who the Lordship of Christ, and (3) the organization or religious club. The have personally accepted Jesus Christ freedom of every Christian to respond church is a divinely created entity.19 as their Savior and Lord. This is why to the authority of Christ in matters of Baptists have consistently opposed conscience. Furthermore, most of Several distinctive emphases have infant baptism. It is not because of a Paul’s letters were addressed to characterized the Baptist lack of Christian concern for children. churches, not just to the elected understanding of the church. Rather, it is due to their conviction leadership. The whole congregation that the church should include only seems to have exercised responsibility An emphasis on the those who have made a conscious in receiving, disciplining, and local congregation decision to follow Christ. dismissing its members (1 Cor. 5:1-5; 2 Cor. 2:4-5). Polity in New While not denying that the church Emphasis on personal faith in Christ as Testament churches acknowledged includes all of the redeemed of all ages, prerequisite to church membership that Christ dwells in all believers.23 Baptists have focused their attention on explains the Baptist insistence on the local congregation as the decisive believer’s baptism. Baptists do not Boyd Hunt contends that the grouping of God’s people. According believe that baptism in water conveys democratic process is “the most to The Baptist Faith and Message: the reality of salvation. They do effective means available to congregations for determining God’s guidance.” He explains: Included in the process are careful Confesson that God is trinitarian acknowledges Bible study, deliberation, and that the way God has revealed himself prayer with reference to the business at hand, followed by a corresponds with his innermost life. vote of the congregation to determine the will of the majority. This is not to deny that the acknowledge, however, that it is a majority can be wrong However, A New Testament church of the significant symbol to which every even though the democratic Lord Jesus Christ is a local body regenerate person should submit process is not infallible, it is still of baptized believers who are (Matt. 28:19-20). the best way for a congregation to associated by covenant in the faith seek God’s leadership in matters and fellowship of the gospel, The meaning of baptism for Baptists is not specifically dealt with in observing the two ordinances of based on their understanding of New scripture. If the church later Christ, committed to His Testament teaching. This involves decides that the majority vote had teaching, exercising the gifts, three closely related elements: (1) been wrong, it can repeat Bible rights, and privileges invested in Baptism is the public act of confession them by His Word, and seeking to study, deliberate, pray more and of Christ as Lord. (2) Baptism signifies vote again!24 extend the gospel to the ends of the believer’s union with Christ in his the earth.20 life, death, and resurrection (Rom 6:1- 4). This symbolism is most adequately The priesthood of Boyd Hunt suggests four reasons why expressed by the mode of immersion. emphasis on the local church is so every believer (3) Baptism witnesses to the important: (1) the local church is Christian’s entrance into the visible The biblical emphasis on the accessible, meeting where members community of faith. In most Baptist priesthood of the believer underlines live; (2) it meets frequently, providing churches, the convert is received as a the significance of every person within opportunity for participation and “candidate for baptism” and, after the body of Christ. The New spiritual nurture; (3) it offers baptism, into “full fellowship of the Testament refers directly to the possibility for a diversity which is not church.”22 priesthood of believers five times: 1 afforded by small groups; (4) it is Peter 2:5, 9; Revelation 1:5-6; 5:9-10; more personal and flexible than 20:6. general bodies such as state and Congregational polity national gatherings.21 (democratic structure) The priesthood of every believer involves both privilege and There are several indications in the responsibility. Privileges include: (1) New Testament that a congregational direct access to God (Heb. 4:16). No 19 Paul S. Minear, Images of the Church in the New Testament (Philadelphia: Westminster, 1960). form of government characterized the 20 Hobbs, 74. 23 Lavonn D. Brown, “The Life of The Church”, in 21 22 Layman’s Library of Christian Doctrine, Vol. 13 W. Boyd Hunt, Redeemed! Eschatological Justice C. Anderson, “Old Baptist Principles (Nashville: Broadman, 1987), 133. Redemption and the Kingdom of God, (Nashville: Reset,” Southwestern Journal of Theology 31, no.2 Broadman, 1993), 219-20. (Spring, 1989): 8. 24 Hunt, 223. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 43 ecclesiastical hierarchy stands between ecclesiastical authority should seek to The state owes to every church the believer and God. For there is one coerce a person’s will in matters of protection and full freedom in the God and one mediator between God religion. James D. Mosteller writes: pursuit of its spiritual ends. In and man, the man Christ Jesus, . . . (1 “Baptists hold that religion is and providing for such freedom no Tim. 2:5). (2) The right of must be perfectly voluntary, and that ecclesiastical group or interpretation of scripture. Since no nothing except a voluntary surrender denomination should be favored churchly system bars the believer’s to Christ, and a voluntary service for by the state more than others. access to the presence of God, no Him are acceptable.”27 Civil government being ordained official teaching can deny the of God, it is the duty of Christians believer’s approach to the Word of Religious freedom is not a privilege to render loyal obedience thereto God. The right of interpretation which Baptists claim for themselves in all things not contrary to the means the privilege of the Christian to alone. They believe that it is God’s revealed will of God. The church study and interpret the scripture under gift to all humanity, even to the should not resort to the civil the guidance of the Holy Spirit. unredeemed. Furthermore, freedom power to carry on its work. The is not simply religious toleration. gospel of Christ contemplates Privileges of priesthood are balanced “Religious toleration is a concession; spiritual means alone for the 28 by responsibilities. (1) The offering of religious liberty is a right.” pursuit of its ends. The state has “spiritual sacrifices” (1 Peter 2:5). no right to impose penalties for According to Lavonn Brown, this The political corollary of religious involves four dimensions: “(a) a freedom is the separation of church religious opinions of any kind. spiritual sacrifice of worship [Rom. and state. God has given legitimate The state has no right to impose 12:1; Heb. 13:15] (b) a spiritual taxes for the support of any form sacrifice of witness [1 Peter 2:9]; (c) a spiritual sacrifice of stewardship [Phil. 4:18] and (d) a spiritual sacrifice of While Baptists set aside (ordain) certain persons for service [Heb. 13:16]. Singing, praying, giving, worshipping, sharing specific leadership functions in the church, faith, holy living, and acts of service are all activities of the kingdom of they also believe that every believer is called priests which God has made of to ministry. Christians.”25 (2) Being priests to others. This means that Christians minister to one roles to both church and state. The another in Christ’s name. While primary functions of the state are to of religion. A free church in a free Baptists set aside (ordain) certain exercise civil authority, maintain law state is the Christian ideal, and this persons for specific leadership and order, and promote public implies the right of free and functions in the church, they also welfare. The primary functions of the unhindered access to God on the believe that every believer is called to church are to witness to Jesus Christ part of all men, and the right to ministry. Conversion to Christ rather and to build up Christians in their form and propagate opinions in than formal ordination makes all faith. Leon McBeth contends: the sphere of religion without Christians ministers. Baptist emphasis interference by the civil power.30 on the importance of the lay people is It is far better that church and rooted in the priesthood of the state keep to their own areas of Bibliography believer. work. The church can and should continue to preach a message of biblical morality that may Books Religious Liberty Brown, Lavonn D. “The Life of the Church.” In influence government. Separation Layman’s Library of Christian Doctrine. Vol. 13. Perhaps the greatest contribution of of church and state does not mean Nashville: Broadman, 1987. Baptists to has been the the church loses its moral voice. Conner, W. T. The Gospel of Redemption. Nashville: principle of religious liberty. In fact, a church that is free can Broadman, 1945. have a stronger moral voice.29 Dominy, Bert. “God’s Work of Salvation.” In Layman’s Library of Christian Doctrine. Vol. 8. Leo Pfeffer, a Jewish scholar, has Nashville: Broadman, 1986. called Baptists, “the denomination by The historic Baptist position on this Estep, William R. Revolution Within the Revolution. far most vigorous in the struggle for issue is stated clearly in The Baptist Grand Rapids: Wm. B. Eerdmans, 1990. Faith and Message: religious freedom and separation of Garrett, James Leo. Systematic Theology: Biblical, church and state.”26 Because Christ Historical, and Evangelical. Vol. 1. Grand Rapids: Wm. alone is Lord of the conscience, B. Eerdmans, 1991. 27 James D. Mosteller, “Basic Baptist Principles and Baptists have insisted that no civil or the Contemporary Scene,” Southwestern Journal of Theology, 6, no. 2 (April, 1964), 73. 30 Hobbs, 139. cf. Jim Spivey, “Separation no Myth: 25 Brown, 46; cf. Thomas D. Lea, “The Priesthood of 28 Walter B. Shurden, The Baptist Identity: Four Religious Liberty’s Biblical and Theological Bases,” All Believers According to The New Testament,” Fragile Freedoms (Macon: Smith and Helwys, Southwestern Journal of Theology, 36, no. 3 (Summer Southwestern Journal of Theology, 30, no. 2 (Spring 1993), 49. 1994), 10-16. For an analysis of current challenges to 1988): 15-21. the principle of church/state separation and a strong 29 H. Leon McBeth, “Why Separation of Church and defense of the historic Baptist view, see William R. 26 Leo Pfeffer, Church, State and Freedom (Boston: State? The Baptist Standard, 106, no. 40 (5 October Estep, Revolution Within the Revolution (Grand Beacon Press, 1953), 90. 1994), 9. Rapids: Wm. B. Eerdmans), 1990. 44 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

Green, E. M. B. The Meaning of Salvation. Philadelphia: Westminster, 1965. Articles Hendricks, William L. “Who is Jesus Christ?” In Anderson, Justice C. “Old Baptist Principles Reset.” Layman’s Library of Christian Doctrine. Vol. 2. Southwestern Journal of Theology 31 no. 2 (Spring Nashville: Broadman, 1985. 1989): 5-12. Hobbs, Herschel H. The Baptist Faith and Message. Butler, Trent C., ed. The Holman Bible Dictionary. Nashville: Convention Press, 1971. Nashville: Holman Bible Publishers, 1991. S. v. “Salvation,” by Chris Church. Hull, William E. “The Christian Experience of Salvation.” In Layman’s Library of Christian Doctrine. Estep, William R. “Baptists and Authority: The Bible, Vol. 9. Nashville: Broadman, 1987. Confessions and Conscience in the Development of Baptist Identity.” Review and Expositor 84 no. 4 (Fall, Hunt, W. Boyd. Redeemed! Eschatological 1987): 599-615. Redemption and the Kingdom of God. Nashville: Broadman, 1993. Lea, Thomas D. “The Priesthood of All Believers in the New Testament.” Southwestern Journal of Ladd, George Eldon. I Believe in the Resurrection of Theology 30 no. 2 (Spring, 1988): 15-21. Jesus Christ. Grand Rapids: Wm. B. Eerdmans, 1975. McBeth, H. Leon. “Why Separation of Church and Lumpkin, W. L., ed. Baptist Confessions of Faith. State?” The Baptist Standard 106, no. 40 (5 October Rev. ed. Valley Forge: Judson Press, 1969. 1994): 39-40. McGrath, Alister E. Understanding the Trinity. Grand Mosteller, James D. “Basic Baptist Principles and the Rapids: Zondervan, 1988. Contemporary Scene.” Southwestern Journal of Theology 6, no. 2 (April 1964): 60-81. ______. What Was God Doing on the Cross? Grand Rapids: Zondervan, 1992. Spivey, Jim. “Separation No Myth: Religious Liberty’s Biblical and Theological Bases.” Southwestern Journal Migliore, Daniel. Faith Seeking Understanding: An of Theology 36, No. 3 (Summer 1994): 10-16. Introduction to Christian Theology. Grand Rapids: Wm. B. Eerdmans, 1991. Minear, Paul S. Images of the Church in the New Testament. Philadelphia: Westminster, 1960. Pfeffer, Leo. Church, State and Freedom. Boston: Beacon, 1953. Morris, Leon. The Cross in the New Testament. Grand Rapids: Wm. B. Eerdmans, 1965. Shurden, Walter B. The Baptist Identity; Four Fragile Freedoms. Macon: Smith and Helwys, 1993. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 45

The Local Church Ron Lyles South Main Baptist Church, Pasadena, Introduction II. The Responsibility of the New Texas Testament Church I. The Identity of the New Testament Church 1. Worship 1. The Biblical Terminology 2. Edification (1) The English word “church” 3. Proclamation (2) The Greek word ekklesia 4. Ministry a. The Greek Background III. Authority of the New b.The Hebrew Background Testament Church 1. Polity in the New Testament c. Ekklesia in the New Church Testament 2. Leadership in the New Testament 2. The New Testament Metaphors Church (1) The People of God (1) Pastors (2) The Body of Christ (2) Deacons (3) The Temple of the Holy Spirit (3) Laity (4) Other Metaphors 3. The Ordinances of the New 3. The Relationship with Other Testament Church Entities (1) Baptism (1) The Church and Israel (2) The Lord’s Supper (2) The Church and the Kingdom of God IV. Conclusion (3) The Church and Parachurch Groups (4) The Church and the World 46 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

forced to do some self-discovery about The Local Church what it believed about God, the person and work of Christ, and the Christian history church councils and nature of the church as the people of 5 Introduction doctrinal statements focused much God. Christians have made significant attention upon the person of Christ. This modern interest in ecclesiology is progress in the twentieth century in The emphasis of the Middle Ages was evidenced by a meteoric rise in studies spreading the gospel throughout the upon the work of Christ, the nature of and books regarding the nature and world. Literally hundreds of thousands salvation made possible by the atoning work of the New Testament church. of persons among many cultures have work of the cross. One author comments on this been positively impacted through a “building boom” declaring that “the relationship with a church family. During the Protestant Reformation, the form of the church received some publishing skyline is full of books Africa south of the Sahara Desert has 6 attention, especially with regard to the about the church.” This renewed become a thriving center of interest has been a healthy Christianity with new churches, new sacraments (or ordinances). The intense scrutiny, however, was upon phenomenon. One respected author denominations, and new mission believes that “the recovery and stations. In Asia Koreans by the tens faith or how one received the salvation made possible by the work of Jesus. elaboration of the doctrine of the of thousands have been coming to nature of the Church is one of the Christ. In addition to receiving The existence and the nature of the church was taken for granted.3 In fact, chief aspects of Protestant theology in Christian missionaries, Korea is now a this century.”7 missionary-sending country. Believers one of the Reformation leaders Martin Twentieth century Christian scholarship is to be commended for its emphasis upon ecclesiology. The The New Testament asserts that the decision of importance of an inclusion of a discussion of the church in any a person to commit his life to Christ is an theological construct is unquestioned. intensely personal one. The New Testament asserts that the decision to commit ones life to Christ is an intensely personal one. Faith is a personal affair as purely personal a in China report that the church is Luther thanked God that even a child matter as are birth and death.8 At the growing phenomenally in that vast of seven knew what the church is. He same time, the New Testament is clear nation. Non-Catholic churches are believed that Jesus Christ, not the that this intensely individual being begun in South America at the church, should be the focal point of conversion faith is the gateway into a rate of more than 50,000 per year.1 theology because everyone understood wider fellowship that one experiences the nature of the church.4 with others who share a faith The number of believers in the United The twentieth century Christian commitment to Jesus Christ. The States has also grown dramatically. decidedly personal, new life in Christ Christian churches in America number community has expressed a much greater interest in the doctrine of the requires a social or community context 375,000 and play a major role in the for its maintenance and maturity.9 lives of Americans. More than 90% of church than its historical forbears. This Americans surveyed say that they greater interest is probably one of the The Christian life is believe in God. On any given Sunday results of the modern missionary possible—in all but 43% of them will attend a church or enterprise. As various denominations extraordinary circumstances— synagogue service.2 and parachurch groups began to feel only within a network of inter- the need to cooperate (rather than to personal relationships that both It is exciting to note that the numbers compete) in mission efforts around lay their claims upon us and of Christians and churches have been the world, they saw the need to invite us to contribute our best. growing. Equally exciting is the fact engage in theological dialogue. The In a word, ‘being a Christian’ that the interest within Christianity in purpose of that dialogue was to includes both the individual defining what a church is and discover the similarities and differences response each must make to the describing what it should do has also of theological emphases between their offer and demand of the good grown. In Christian history, own understanding of God and the ecclesiology (the doctrine of the perspectives of those with whom they church) has lagged far behind other were cooperating. In order to engage 5 Williams, 11-13. major New Testament doctrines in its in such dialogue each group was 6 Ibid. full discussion and development. 7 Robert Nelson, “Church,” in A Handbook of During the first five centuries of that 3 Christian Theology, ed. Marvin Halverson and Arthur Colin W. Williams, The Church, New Directions in A. Cohen (New York: The World Publishing Theology Today, Vol. IV (Philadelphia: The Company, 1958), 53. Westminster Press, 1968), 11. 1 8 Leith Anderson, A Church for the 21st Century 4 Ralph P. Martin, The Family and the Fellowship (Minneapolis, Minnesota: Bethany House Publishers, Edmund P. Clowney, “The Biblical Theology of the (Grand Rapids, Michigan: Wm. B. Eerdmans, 1979), 1992), 16. Church,” in The Church in the Bible and the World, 14. ed. D. A. Carson (Grand Rapids, Michigan: Baker 2 Ibid. Book House, 1987), 13. 9 Ibid., 15. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 47

news that came with Jesus This writer admires MacDonald and is Christ and the entry into a new somewhat in sympathy with his desire The Identity of sphere of social patterns, a to think creatively; however, “re- the New community of our fellow engineering the church” by asking believers without whom we fail what would be the process if the Testament Church to achieve our full stature as church were started today is not the The first tension that one feels in men and women in Christ best option. It would be more discussing the identity or nature of the (Eph. 4:13). To reach that valuable to study the New Testament New Testament church is the tension conclusion is to tread on the and determine what Jesus did and the between describing the ideal or the threshold of the idea of the biblical authors said in starting the actual. Do you define the church by church.10 church the first time. The intent of asserting what the church was this article is to examine the relevant designed to be or should be or by John Wesley was correct when he passages in the New Testament that characterized Christianity as essentially admitting what the church is in reality? describe the founding and functioning The New Testament declares the a “social” religion and warned that if of a local New Testament church. The one attempted to turn it into a wonder and beauty of the church as thoughts expressed are an the chosen of God, the people to “solitary” religion, it would be amplification of the summary whom he has committed himself destroyed. Wesley did not deny the statement in article seven of The forever, a people related to Christ and individual aspects of personal salvation; Baptist Faith and Message Statement to each other through strong bonds of rather, he affirmed that the church lies 11 entitled “The Church.” love and faithfulness. No one can at the center of God’s purpose. That deny, however, the obvious difference importance of the church is recognized in the simple definition offered by Millard Erickson at the beginning of his insightful discussion John Wesley was correct when he characterized of the church. He described the church as the “collective dimension of Christianity as esentially a “social” religion and the Christian life.”12 warned that if one attemped to turn it into a Everything that has been written in “solitary” religion, he would destroy it. this century about the church has not been positive. The Christian church is a 2000 year-old institution. As one A New Testament church of between what the New Testament says would expect with regard to any the Lord Jesus Christ is a local the church is and what human institution of that age, the church has body of baptized believers who experience says the church is. It is been criticized for being irrelevant in a are associated by covenant in painful but necessary to hear John modern world. Some have declared the faith and fellowship of the Stott’s critique of the Christian that the church needs to be gospel, observing the two community. significantly altered or changed in ordinances of Christ, order to meet the needs of a complex committed to His teachings, But in reality we who claim to and rapidly changing world. exercising the gifts, rights, and be the church are often a privileges invested in them by motley rabble of rather scruffy One respected evangelical pastor individuals, half-educated and His Word, and seeking to Gordon MacDonald recently argued half-saved, uninspired in our extend the gospel to the ends of for a “re-engineering” of the church as worship, constantly bickering the earth. she faces the twenty-first century. He with each other, concerned defines a re-engineering as asking the This church is an autonomous more for our maintenance than same questions that one would ask if body, operating through our mission, struggling and he wanted to start this organization all democratic processes under the stumbling along the road, over again. He has determined that Lordship of Jesus Christ. In needing constant rebuke and the church needs to be re-engineered such a congregation members exhortation, which are readily in three areas: structure, theology, are equally responsible. Its available from both Old and spirituality.13 Scriptural officers are pastors Testament prophets and New and deacons. Testament apostles.15 The New Testament speaks In his two major categories of the way also of the church as the body that people define the church, 10 Ibid. of Christ which includes all of 11 Erickson recognizes this tension John Stott, The Contemporary Christian (Downers 14 Grove, Illinois: Intervarsity Press, 1992), 219. the redeemed of all the ages. between the church as it should be and as it actually is. He declares that 12 Millard J. Erickson, Christian Theology (Grand Rapids; Baker Book House, 1983), 1025. his “empirical-dynamic” definitions of 13 Gordon MacDonald, Leadership Network Conference, June 26-29, 1994, Minneapolis, Minnesota. Reported in “Forum Files” newsletter of 14 Herschel H. Hobbs, The Baptist Faith and Message the Leadership Network, Tyler, Texas. (Nashville, Tennessee: Convention Press, 1971), 74. 15 Stott, 219-220. 48 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS the church are the definition of choice used to refer to a particular group of background through its occurrences in among many modern authors. They Christians in one place as “I am so the Greek version of the Old choose to define the church not in glad that I belong to this church Testament. terms of essence but of existence. He because this church is so friendly.” believes that this preference is due to Some use that term to describe a The Greek Background the modern aversion to speculative or much larger group of Christians that Ekklesia was used to describe the philosophical matters. This decidedly meet in many places. “Since I was a assembling of the citizens of a city in pragmatic approach defines the church child, I have belonged to the order to discuss a matter important to more in terms of how it is experienced Methodist church.” the whole community. A herald in life.16 summoned or called out the citizens The English term “church” and its 20 Erickson is not satisfied with such an cognate words in other languages to meet together. Ekklesia bears this meaning in at least one New approach, however. Asserting that the (German kirche, Swedish kyrka, Slavic Testament reference. During Paul’s church is more than merely a social cerkov) are all derived from the Greek third missionary tour he proclaimed institution and deserves more than a word kuriakon. This Greek word is an adjective meaning “belonging to the the gospel of Christ in the Asian city sociological analysis, he opts for of Ephesus. Paul created a religious “biblical-philological” definitions of Lord.”18 It can also mean “the Lord’s house,” or a building for Christian and economic problem for the the church. This approach is the Ephesians, and the city was called into search for the description of the worship, a meaning it assumed after the first century A.D. It is never used an assembly to deal with these issues. church in terms of what the Scripture The word assembly (Acts 19:32, 39, states it should be.17 This writer in this sense in the New Testament.19 This English word thus describes 40) is the Greek word ekklesia describing a Greco-Roman city that was summoned or called out to discuss It is an appropriate way to describe a group of a significant problem. people who have a common link to Christ, the This kind of assembly was a completely secular gathering. No building in which that group meets, compelling evidence from classical Greek exists that suggests that any or a period of worship in which that group religious gathering was described with experiences the presence of the Lord. this term.21 The interesting thing about this phenomenon is that the early Christians had a number of something or someone that is closely concurs with Erickson’s view. The best religious terms that they could have related to Jesus. It is an appropriate chosen to describe themselves. The understanding of the church is the one way to describe a group of people who that results from studying what the pagan religions could have supplied have a common link to Christ, the them with any number of words to Bible intended it to be. This article building in which that group meets, or will, therefore, examine the biblical serve their terminological needs. They a period of worship in which that rejected each of these Greek terms terms and metaphors (picture images) group experiences the presence of the of the church. A discussion following with an already acquired religious Lord. association in favor of a term with only that examination is designed to help a secular history. On the other hand, clarify the nature of the church by The Greek word ekklesia this term was the one used by the contrasting it with other entities translators of the Greek Old related to God’s purpose and people. The Greek word ekklesia is the word in the New Testament that is Testament to render a Hebrew word predominantly translated into English with quite a rich religious heritage. The Biblical as church. This Greek noun is derived The Hebrew Background Terminology from the verb kaleo meaning “to call” preceded by the preposition ek The Hebrew verb qahal carries the The English word “church” meaning “out.” Ekklesia thus has the idea of a group assembling themselves The English word “church” is used in connotation of someone being called or a group being caused to assemble many ways. It is used to refer to a out by someone else for some stated together. In the Septuagint (the Greek structure or building: “I will be home purpose or mission. In order to gain a translation of the Hebrew Old in a minute. I am going to the complete understanding of this Testament), the Greek verb ekkaleo is church,” one might say to a friend. important New Testament word, one the translated equivalent of the The term is used to refer to a worship must investigate its background use in Hebrew qahal.22 The corresponding service held by a congregation such as the Greek world and also its Hebrew “I am not going to church today 20K. L. Schmidt, “Ekklesia,” in Theological Dictionary because the sermons have been boring of the New Testament, vol. III, ed. Gerhard Kittel, 18 trans. Geoffrey W. Bromiley (Grand Rapids: William B. lately.” Again, the term is commonly Hans Kung, On Being a Christian, trans. Edward Eerdmans Publishing, 1965), 513. Quinn (Garden City, New York: Doubleday & Day, 1984), 478. 21 Schmidt, “Ekklesia,” 514. 16 Erickson, 1028-29. 19 Alan Richardson, ed., A Theological Word Book of 22Theological Wordbook of the Old Testament, ed. R. the Bible (New York: MacMillan Publishing Company, 17 Laird Harris, Vol. 2 (: Moody Press, 1980), Ibid., 1030. 1950), 46. 2:789. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 49

Hebrew noun means an assembly, a mission and message of Jesus.26 The Paul. Luke (in Acts) and Paul use the company, or a congregation gathered ekklesia pre-eminently is a New word in contexts of specific groups of and may be derived itself from the Testament institution. In that Christians who occupy a single verb “to speak.” 23 document is found its origin, pattern, household or house-church and early history. congregation (Rom. 16:5; Col. 4:15; Qahal was used to denote assemblies Phil. 2), a single city (Acts 8:1; 11:22; of many types including ones for evil Ekklesia in the New Testament Rom. 16:1; 1 Cor. 1:2), or a province counsel or deeds (Gen. 49:6; Ps. This Greek word is found some 110- (Gal. 1:2,22; 1 Thess. 2:14; 2 Cor. 26:5), for conducting civil affairs 8:1; 1 Cor. 16:19). Sometimes the (1 Kings 2:3; Prov. 5:14; 26:26; Job 115 times distributed through 17 of the 27 New Testament books. The phrase of God follows ekklesia (1 Cor. 30:28) or for preparing for war 1:2; 10:32; 11:16; 2 Cor. 1:1; Gal. concordances reveal that ekklesia does (Num. 22:4; Judg. 20:2). Nations are 1:13; 1 Thess. 2:14; Titus 3:5 and not occur in Mark, Luke, John, 2 assembled (Gen. 35:11; 48:4), and others). Even when this phrase is even the dead are gathered (Prov. Timothy, Titus, 1 and 2 Peter, 1 and 2 absent, the concept “the church of 21:16). Although many assemblies are John or Jude. As has been noted, in God” that is, the church as the group noted in the Old Testament, a three of those 100 plus occurrences, it that God has called into existence is specialized use of this word involves refers to a general assembly of citizens implied.29 The church uniquely the assembly for religious pure-poses. in a city (Acts 19:32,39,41). Twice it belongs to God in contrast to every In this context the phrase the qahal of refers to Israel as the Old Testament other organization in society. This is the Lord (Num. 16:3; 20:4; Deut. community of faith (Acts 7:38; Heb. true because the church consists of 23:2-4; Micah 2:5; 1 Charon. 28:8) 12:22). It is, therefore, used in the individuals who have committed their should be mentioned. This phrase overwhelming majority of these times lives to God through the expression of denotes the congregation of Israel summoned to appear before God as His people.24 The Christians chose a Greek designation with no By way of conclusion, it should be previous unseemly pagan associations but reiterated that the Christians chose a Greek designation with no previous rather with an association with a Hebrew word that unseemly pagan associations but rather with an association with a Hebrew described the people as the people of God. word that described the people as the people of God. The New Testament church or ekklesia then has both to refer to the New Testament people their faith in Jesus His Son. continuity and discontinuity with the of God related to God through faith in Jesus Christ. It is never used in the In his letters to the Ephesian and Old Testament. This writer believes Colossian congregations, Paul used that Kung is right when he declares New Testament to refer to a building or house of worship.27 ekklesia in the sense of the larger that the primitive community’s choice concept of the redeemed of all of the of ekklesia was a deliberate laying claim Ekklesia is used in the New Testament ages. Paul declared happily that God to be the true people of God to describe Christians in two aspects. placed all things under his feet and continuing his purpose of the gathered It sometimes describes them as the appointed him to be head over people in the Old Testament.25 church in its totality, that is the everything for the church [Writer’s redeemed persons of every generation boldface], which is his body, the fullness Others are also correct when they and century. This is the church in its of him who fills everything in every way. emphasize the new qualitative nature universal or general perspective. On (Eph. 1:22-23). He went on to say to of the Christian church. This writer the other hand, in a more limiting him [Christ] be glory in the church and agrees with the argument of the way, it is used to describe Christians in Christ Jesus throughout all respected W. T. Conner that the gathered by God in a specific place. generations, for ever and ever! Amen” church is not a pre-Christian This is the church in its local (Eph. 3:21). Then Paul encouraged institution or an extra-Christian one. expression. Baptists have always placed the Ephesian men to love their wives It indeed grew out of the redemptive more emphasis upon the local aspect “just as Christ loved the church and of the New Testament church and gave himself up for her” (Eph. 5:25). 23 Ibid., 2:790. It would of course have the sense of with good reason. Ekklesia is found in In Ephesians ekklesia is not confined calling a group to gather for a specific purpose. the New Testament denoting the local to the local assembly meaning but is 24 Ibid. Qahal had a synonym in the word èda, a entity far more times than the given its most comprehensive and word also used to describe a gathering or an assembly. universal expression (over 90 of the general sense to denote “a great In the Greek Old Testament, qahal is translated predominantly by ekklesia and sometimes by the Greek 100 plus times).28 spiritual fellowship including all of the sunagogue. On the other hand, èda is always rendered 30 by sunagogue and never ekklesia. Interestingly enough redeemed.” the Christian community used sunagogue to denote the The word is found most often in the gathering of Jews for worship (and then their building book of Acts and in the writings of in which they gathered) and used ekklesia to describe themselves as the assembled people of God. 29 Schmidt, 505. 25 Kung, 479. 27 J. Clyde Turner, The New Testament Doctrine of the Church (Nashville: Convention Press, 1951), 7. 30 Curtis Vaughan, Ephesians. A Study Guide 26 W.T. Conner, Christian Doctrine (Nashville: Commentary (Grand Rapids, Michigan: Zondervan Broadman Press, 1937), 259. 28 Ibid., 8. Publishing House, 1977), 40. 50 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

This understanding of the church as just “part” of the universal church; The People of God the entire body of believers in Jesus rather, each local church is somehow Christ from all time is the very one the universal church in its entirety in The fact that the church has a that Jesus meant in one of the two its location. relationship to God is made clear by important passages in Matthew’s the phrase the church of God (1 Cor. gospel. Matthew 16:18 and 18:17 The New Testament 1:2; 10:32; 15:9; 2 Cor. 1:1; Gal. 1:13; 1 Tim. 3:5, 15) and the (two occurrences) contain the only Metaphors three occurrences of ekklesia in any of churches of God (1 Thess. 2:14; 1 the four gospels. When Jesus said, I The teaching about the church in the Cor. 11:6). The New Testament also will build my church (Matt. 16:18), he New Testament is not limited to the depicts the church frequently as the used ekklesia to refer in a general sense times that one finds the word ekklesia. people of God (Matt. 1:21; 2:6; 4:16; to all who would entrust their lives to The biblical authors used many other John 11:50; 18:14; Acts 3:23; 7:34; him in every generation. Interestingly expressions and metaphors or 13:17-31; Rom. 9:25-26; 15:10; 2 enough, the only other time that Jesus illustrations to describe important Cor. 6:16; Titus 2:14; and Heb. 2:17; used that word, he used it in reference features and functions of a New 8:10; 13:12). Its importance to a to a local group of believers or a Testament church. Paul Minear has complete understanding of New specific congregation (Matt. 18:17).31 contributed immensely to an Testament ecclesiology is seen in the appreciation of that fact in his book Both meanings of the word, therefore, fact that this figure is found in more Images of the Church in the New than half of the New Testament books have their justification in the teaching Testament. He concludes one can of Jesus. (14 of 27), while in 7 other books conservatively state that the New related terms such as Israel, the circumcision, the household of God are used to describe the church.36 One’s proper appreciation of this The church consists of individuals who have picture of the church as the people of committed their lives to God through the God cannot be attained without understanding the biblical meaning of expression of their faith in Jesus His Son. the concept “people.” Popularly, “people” is used to indicate human beings in general. For example, one may inquire about how many people The church of Jesus Christ can denote Testament contains more than 80 (and were in Bible study last Sunday with the church universal or the church maybe more than 100 if each Greek the view of knowing how many without qualification. “It is the church word is counted separately) images or individuals or persons were in as God alone can see it, the whole descriptions of the church.34 These attendance. In biblical categories the company of those who have been, are images or metaphors of the church population of the world does not now, or ever will be gathered to God help to explain the nature of that consist of the sum of individuals; in Christ.”32 The church of Jesus group that has been called out by God rather, it consists of the sum of Christ also denotes an actual and that uniquely belong to Him. peoples. Each “people” is a group set assembled gathering of believers in a apart from other “peoples” and specific place at a definite time in Three groups of major metaphors of possesses a cohesive character of its history. Baptists generally believe that the church are related to the three own.37 Persons do not define the both the local expression and the persons of the Godhead. The New group; rather, the group defines the universal expression are the church. Testament pictures the church as the persons who belong to that people. Erickson summarizes it well when he people of God, the body of Christ, tentatively defines the church as “the and the temple of the Holy Spirit. If The church consists of the people of whole body of those who through one holds a high view of God, one God. Individuals who belong to this Christ’s death have been savingly should also possess a high view of the people are defined by relationship to reconciled to God and have received church. Dale Moody has expressed the God. To call the church the people of new life. It includes all such persons, implication of this truth well: “The God emphasizes that the church is a whether in heaven or on earth. While highest point in our understanding of result of the initiative and choice of it is universal in nature, it finds God is reached in the formulation of God. Paul quotes God as declaring, I the doctrine of the Holy Trinity, and it expression in local groupings of will live with them and walk among believers which display the same is from this perspective that the true nature of the church is revealed.”35 them, and I will be their God, and they qualities as does the body of Christ as will be my people (2 Cor. 6:16). Since a whole.”33 Each local church is not God is the God of the entire Bible, the Old and the New Testaments 33 Erickson, 1034. 31 Herschel H. Hobbs, An Exposition of the Gospel together, this is the picture of the of Matthew (Grand Rapids, Michigan: Baker Book 34 Paul S. Minear, Images of the Church in the New House, 1965), 219. Hobbs believes that the local, Testament (Philadelphia: Westminister Press, 1960), church that relates the local New democratic sense came from the Greek sense of 28. Ekklesia, while the general, theocratic sense resulted 35 from the Hebrew qahal. Dale Moody, The Word of Truth (Grand Rapids, 36 Minear, Images, 272. Michigan: William B. Eerdmans Publishing Company, 32 Clowney, 22-23. 1981), 448. 37 Ibid., 68. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 51

Testament church to the work of God supplement the truth that the church Lord’s Supper represented the body of that preceded her existence. belongs to God because of his Jesus (1 Cor. 11:23-24). The most unfolding purpose. The images with a interesting use, however, is in the The Old Testament relates the events political/national slant include Israel, a phrase “the body of Christ.”41 through which God began his holy nation, the twelve tribes, the redemptive purpose. Instead of using circumcision, sons of Abraham, the New Testament scholarship has posed one of the existing peoples, God chose exodus pilgrims, the house of David, the question regarding what served as to create a people for himself. God the remnant, and the elect. The the source of this Pauline concept as began the creating of that people images with a pastoral orientation the church being the body of Christ. through a promise to Abraham, Isaac, include lambs or a part of the flock of The Greeks used the word “body” to and Jacob (Gen. 12-50). He God. The images related to worship describe any kind of organization or continued that creating work of a include the Holy City, priesthood, and group of people united to accomplish people through delivering a group of sacrifice.39 a common purpose.42 The English slaves and transforming them into a term “corporation” coming from the people for himself (Exodus through The Body of Christ Latin corpus or body is a remnant of Deuteronomy). Israel was thus that kind of thinking. It defines a declared to be God’s special people or While the people of God is the image that relates the church to the Old group that works to reach an aim the people of God, created by him and common to each individual. chosen by him to carry out his Testament work of God, the body of purpose in the world (Exod. 15:13,16; Christ is a metaphor for the New This writer feels that Paul’s own Num. 14:8; Deut. 32:9-10; Isa. 32:4; Testament church that has no Old unique experience was the basis of his Jer. 12:7-10; Hosea 1:9-10; et al.). Testament equivalent. Christians are Although a continuity exists between the two Testaments, New Testament writers clearly assert that the church is The church consists of the people of God. a result of a new work of God in Christ. In a passage rich with Old Individuals who belong to this people are defined by Testament imagery, Peter states, But you are a chosen people, a royal relationship to God. priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of marvelous insight. Recall that prior to darkness into his wonderful light. Once indebted to Paul for the beautiful his conversion to Christian faith, Saul you were not a people, but now you are truths communicated through this persecuted Christians. When the living the people of God; once you had not picture of the church, as he is the only God encountered Saul on the road to received mercy, but now you have New Testament author to use the Damascus (Acts 9), he asked Saul a received mercy [Writer’s boldface](1 phrase “the body of Christ.” He question. Saul, Saul, why do you Peter 2:9-10). The Old Testament developed the major themes of this persecute me? (Acts 9:4). When Saul people of God was an entity called metaphor in Ephesians, Colossians, inquired about the identification of into existence by the grace and power and 1 Corinthians. Though Paul is the this “me” that he persecuted, he of God. In the same way the New only author to use this phrase to heard, I am Jesus, whom you are Testament people of God, the church, describe the church, echoes of this persecuting (Acts 9:5). If by was created by the grace and power of thought are found in other writings.40 persecuting the followers of Christ he God in the work of Jesus Christ was persecuting the person of Christ, benefiting both Jew and Gentile. New Testament writers used the Greek word soma or “body” in a variety of then Paul must have concluded that This concept of the church as the ways. It was of course used to denote believers in Christ were inseparably people of God contains several the physical bodies of men and connected to Christ. They were the implications. It suggests that the animals, living or dead. They also body of Christ. church belongs to God by right of utilized it metaphorically to convey The body of Christ is by far the most creation. It reminds one that God religious or spiritual meanings. Paul popular or well-known metaphor or takes pride in his people and provides talked about a body of sin and death illustration of the church among care and protection for them. It also (Rom. 6:6; 7:24-25) and a redeemed Christians. In fact, some seem to assert means that God expects his people to body (1 Cor. 6:13). He declared that that it is a virtual synonym or respond to him by offering their Christians will receive a spiritual body definition of the church. While this exclusive loyalty to him.38 (1 Cor. 15:42-44). The bread of the image is a rich statement about the In addition to the phrase the people of church, it is not the entire picture of God, the New Testament also reveals a 39 For a detailed discussion of each of these pictures, what the church is. It should be noted prolific use of a number of other see Minear, Images, 71-104. 40 images and metaphors that Minear mentions in this regard 1 Peter 2:24; 41 S. V. McCasland, “Body,” in The Interpreter’s Hebrews 10:5, 10; 13:11-12; John 2119-21. See his Dictionary of the Bible, vol. 1, ed. George A. Buttrick article “Church” in The Interpereter’s Dictionary of (Nashivlle: Abingdon, 1962), 452. the Bible, vol. 1 ed. George A. Buttrick (Nashville: 38 Erickson, 1035. Abingdon, 1962), 615. 42 Clowney, 51. 52 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS that this metaphor was used by Paul to The way that the body of Christ and energized by him. denote the church both in her functions reflects this understanding of universal nature (Eph. 1:22-23) and in the nature of the church. Members of The Holy Spirit is the one whose her local expression (1 Cor. 12:27). this body genuinely care for each other supernatural power began the church. The truth communicated by this and suffer when another member The indwelling power of the Spirit was powerful image of the church suffers (1 Cor. 12:26). Members of given to the disciples in response to concerns relational connectedness this body strive to encourage and the proclamation of the Old between Jesus and his followers and build up other members (Eph. 4:11- Testament prophet and the promise of between these followers with each 16). Members of this body at times the Lord Jesus (Acts 2). The other. The body of Christ is associated are called upon to offer healing and experience on that famous day of with the believer’s being in Christ and restoration to fellow members (Gal. Pentecost marked both a continuity Christ in the believer (Col. 1:27; Gal. 6:2). Members of this body are to with the ongoing purpose of God in 2:20). recognize and protect the fact and the Old Testament and a new thing brought about by God. One of the most significant things reality of the total unity of this body about the church as the body of Christ of Christ (Eph. 4:4-6). That “old yet new” thing regarded the is the corresponding reality of Christ Finally, this concept of the church as indwelling of the Holy Spirit. During as the Head of the body (Col. 1:18; the body of Christ reminds believers of the Old Testament period the Holy 2:19). Jesus Christ as the Head is the their responsibility of ministry to the Spirit indwelled various people source of life for the body which the world. Even as Jesus in his physical (priests, prophets, kings) at various whole body must obey (Col. 2:10). As body ministered to the needs of times (not permanently) for the carrying out of various responsibilities. The common Israelite did not have the privilege of being indwelled by the Spirit of God. That fact made the Headship and Lordship are inseparable ideas promise of Joel 2:28-32 all the more concerning the guidance and control that Jesus precious. God was going to send his Spirit upon all flesh, the old and the desires to maintain. young, the rich and the poor. Peter understood that on that day in Jerusalem God fulfilled that prophetic promise (Acts 2:14-21). the Head he is the channel through hurting humanity, the church is now which divine life and glory flow into the body of Christ with the God baptized those believers by the Holy Spirit, that is he identified those the body (Eph. 1:22-25). The growth responsibility of extending the love of followers of Christ as belonging to in love experienced by the body Christ through ministry to hurting Christ. The reality of a follower of springs from and moves toward the individuals. “The body of Christ is nothing less than the presence of Christ being permanently indwelled by Head (Eph. 4:15; Col. 2:19). the Holy Spirit was a new thing; Headship and Lordship are inseparable Christ himself in the life and service of the Christian community. This does therefore, biblical interpreters declare ideas concerning the guidance and that the day of Pentecost was the time control that Jesus desires to maintain. not mean that the church is Christ, but it means that there can be no true in which the church was birthed. After The body of Christ, however, is a church apart from vital union of the that momentous beginning, metaphor that does not only members with Christ.”43 The work of individuals were added to the church emphasize the inseparable connection Christ, then, if it is to be done at all, when they accepted Jesus as Lord and between Christ and His followers. It will be accomplished through the Saviour and were baptized by the also describes the strong bonding that work of the church, which is the Spirit into the one body of Christ (1 should occur between his followers. ministering body of Christ. Cor. 12:13). The indwelling of the The classical statement reflecting this Holy Spirit is both an individual and a collective reality. Individual Christians emphasis is 1 Corinthians 12:12-13a The Temple of the Holy are depicted as the temple of the Holy where Paul states, The body is a unit, Spirit Spirit (1 Cor. 6:19-20), and though it is made up of many parts; Even as the New Testament describes collectively the church is the temple of and though all its parts are many, they the church in terms of her relationship the Holy Spirit being inhabited by form one body. So it is with Christ. For to God the Father and God the Son, it Him (1 Cor. 3:16-17). we were all baptized by one Spirit into also declares her vital connection with one body. Even as the physical body is the work of the Holy Spirit. The Holy The presence of the Holy Spirit in the an organism that requires the Spirit prevents the church from being church is a significant statement about cooperation of systems and bodily reduced to a mere sociological how the church functions. The Holy parts, the church is a living organism phenomenon or “just another Spirit influences the church by filling that requires the individual members organization.” He affirms the church her with the presence of God (Eph. to admit their interdependence upon to be a spiritual reality initiated by him 5:18). The Holy Spirit empowers the each other. church to witness to the saving grace of Jesus Christ (Acts 1:8) and then 43 Moody, 445. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 53 convicts or convinces persons that the the creation of saints is implied or Even as Israel is spoken of as a house witness borne is truth (John 14:8). assumed. in the Old Testament, the church is The Holy Spirit enables the church to described as the house of Israel or minister in the name and power of the The inherent relationship between Jacob, of Moses, of David, and also as risen Christ (John 14:12). The Holy God the Holy One and his people as the house (household) of God (Luke Spirit insures that ministry can be saints is obscured by the unfortunate 1:33,69; Heb. 3:2-6; 1 Peter 4:17). accomplished by giving gifts to every circumstance of using two English God is the owner of this house, while words, holy and saint, to translate one member of the body of Christ (1 Cor. his people are house servants or Greek root, hagios. God is the Holy 12:11). stewards (Luke 12:42; Acts 7:47-49; 1 One (Lev. 19:2; Isa. 45:11; 47:4; Jer. Cor. 3:9; 4:1-2; Eph. 2:21; 1 Peter 50:29) who demands holiness as a Finally, the Holy Spirit is responsible 4:10). for the sanctifying work in the church. characteristic of his people. Jesus is Although it is true that the terms declared to be the Holy One (Acts The fact that the church is the saint/sanctified ones and church are 2:27; 4:30), and through his work household of God produced thoughts not completely interchangeable, the believers become holy ones or saints. of family relationships. The church’s fact that the words are closely related By the act of his death Jesus became total dependence upon God is seen in cannot be denied. That latter truth is the Christian’s sanctification (1 Cor. the figure of the church as the sons of evidenced in the way that Paul 1:30; 6:11). The application of the God (Rom. 9:26; 2 Cor. 6:16-18; addressed his various letters in the sanctifying work of Jesus to the Heb. 2:10). As sons of God, believers New Testament addressed to churches: believer is the work of the Holy Spirit. are brothers (1 Cor. 6:6; 1 John 3:10- Minear summarizes this beautiful truth 17). The book of Acts alone contains ★ To all in Rome who are loved by well: God and called to be saints (Rom. 1:7) ★ To the church of God in Corinth, The church is a living organism that requires the to those sanctified in Christ Jesus individual members to admit their interdependence and called to be holy...(1 Cor. 1:2) upon each other. ★ To the church of God in Corinth, together with all the saints throughout Achaia (2 Cor. 1:2) some 30 references to the ★ Consequently, wherever the To the churches in Galatia (Gal. church is spoken of as the brotherhood known in the church.47 1:2) saints, the power of the Holy ★ To the saints in Ephesus, the Spirit is assumed to be at work A well-known image in the area of faithful in Christ Jesus (Eph. 1:2) within it. The community of family is the church understood as the saints has been born of the bride of Christ. Like other images, this ★ To all the saints in Christ Jesus at one is a continuation of an Old Philippi (Phil.1:1) Spirit and baptized into this one Spirit. On this community the Testament theme. Israel had been the ★ To the holy and faithful brothers Spirit is poured out; within this bride or wife of her God in spite of in Christ at Colosse (Col. 1:2) community as a temple the her constant unfaithfulness or adultery ★ Spirit dwells. Thus the life of (Jer. 2:1; Ezek. 16:23-29; Hos. 3:1- To the church of the 3). Jesus is presented as the Thessalonians in God the Father the saints is at every point circumscribed by the Holy bridegroom (Matt. 9:15), and his and the Lord Jesus Christ (1 and coming is symbolized as a wedding 2 Thess. 1:1) Spirit, and determined and empowered by it. In this feast (Matt. 22:10; 25:1-13). The Paul’s addresses demonstrate a close holiness lies the unity and strongest statement containing this connection between ekklesia and hagios power of the church.46 image is the one of Paul in Ephesians (holy, saints, sanctified). In fact 5:21-33. As the groom Jesus gives members of the churches are Other Metaphors Himself sacrificially and nurtures the designated as saints in more than 100 church. As the bride the church is to The New Testament frequently depicts New Testament passages scattered renounce other loyalties and to seek to the church in the terms of the people through more than two-thirds of the attain holiness. of God, the body of Christ, and the New Testament books.44 In a large temple of the Holy Spirit; however, The church is also pictured in several number of cases, “the saints” is those are not the only images of the agricultural metaphors. These equivalent to ekklesia.45 Whenever the church used by the biblical writers. As illustrations underscore the reality of noun “saints” appears, the action of has already been noted, the Scripture God’s desire for His disciples to be God in sanctifying is understood; contains many different illustrations or productive and the reality of judgment moreover, when the verb “sanctified” metaphors that communicate the upon fruitlessness.48 Many of Jesus’ is used, the result of that work being nature and function of the church. parables concerned a vineyard with its

44 Minear, Images, 136. 45 Ibid. Minear declares that no less than seven 47 different authors used “saints” in this way. 46 Ibid., 137. Minear, “Church,” 612. 54 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS owner and tenants (Luke 13:6-9; The Relationship with Testament find their fulfillment in the Matt. 21:18-22). In the Upper Room church in the New Testament (Hos. discourse, Jesus asserted that his Other Entities 2:23; 1:6-11/Rom. 9:24-25; Joel relationship with his followers was like One works toward a complete 2:28/Acts 2:17). It is hard to see any a vine/branch relationship (John 15:1- understanding of the church by other meaning to the presentation of 6). Another broad pastoral area used seeking to discover the meaning of the Jesus as the seed of Abraham (Gal. to describe God’s people is that of a term ekklesia. In addition one must 3:16) and as the Son of David (Luke flock of sheep, while Jesus is the seek to elicit the meanings in the many 1:33) than that he (Jesus) is the Shepherd who lays down his life for metaphors or illustrations the New ultimate fulfillment to these covenants his sheep (John 10:15). At the same Testament offers. The third helpful that concerned the physical Israel in time, Jesus is the Lamb sacrificed component in discovering the identity the Old Testament. In some way then, (1 Cor. 5:7). of a New Testament church is to the church is the new Israel, serving as contrast it with other entities. God’s people in the same way that the The New Testament contains many nation of Israel was the people of God other metaphors for the church The Church and Israel in the Old Testament. including an army of soldiers, salt, leaven, a fish net with its catch, the The Christian community is agreed On the other hand, a very popular faithful ones, sons of the light, and that the Israel of the Old Testament interpretation understands the many others. It is impossible to and the church of the New Testament Scripture to teach that Israel and the compose an exhaustive list of these are separate entities. That same church are eternally separate realities. images.49 It is not impossible to detect community is far from a consensus, God made promises to Israel in the Old Testament that he will one day keep to the nation of Israel. He also made promises to the church that he The fact that the church is the household of will keep to the church. Although God God produced thoughts of family relationships. loves the church, he still considers Israel to be his special people and has The church’s total dependence upon God is plans to save them (Rom. 9-11). seen in the figure of the church as the sons of The Church and the God. Kingdom of God The “kingdom of God” (synonymous with the kingdom of heaven) is a concept deeply embedded in the fabric the significance of these images. These however, on the way that these two of biblical theology. The basic metaphors of the church make two separate entities are related to each meaning of this phrase has to do with emphatic statements. other. Some Christians believe that the church succeeded Israel as the people the kingly rule of God or his 50 First, they emphasize the fact that the of God, while other Christians believe sovereignty in the lives of humanity. church is a profoundly theocentric that they are two completely separate It concerns chiefly the fact of the rule (God-centered) reality. The church is realities, each responding to God’s of God rather than the realm in which totally dependent upon God, promises made to each one that rule is experienced. This rule is depending upon the purpose of God respectively. presented as an eternal fact, as for her existence, depending upon the manifested on earth in acceptance by passion of Christ for her life, and Certain passages of the New people, and as a hope for the future. depending upon the power of the Testament assert that the church is the Jesus stood on the shoulders of the Holy Spirit for her effectiveness. These new Israel (a spiritual entity) replacing Old Testament prophets when he images also emphasize the mutual the old Israel (a physical or national centered his preaching upon the interdependence of the members of entity). Paul argues this position in the books of Galatians and Romans. He kingdom of God (Matt. 4:23; 9:35; the church, the strong sense of Luke 8:1; 9:11). Jesus began his declared For he is not a real Jew who is commitment of the members to each public ministry by declaring, The time one outwardly, nor is true circumcision other. is fulfilled, and the kingdom of God is something external and physical. He is a at hand; repent, and believe in the Jew who is one inwardly, and real gospel (Mark 1:14-15). His parables circumcision is a matter of the heart, concerned the kingdom of God. Jesus spiritual and not literal (Rom. 2:28- initiated the establishment of the 29). He wrote to the Galatians that as kingdom in a fuller sense than it had Christians they were true sons of ever been before; yet, its final Abraham because they exhibited the 48 Ibid., 613. faith of Abraham (Gal. 3:6,16,29). 49 For a most thorough discussion of the New 50 O.E. Evans, “Kingdom of God, of Heaven,” in Testament images of the church, see the work already It is also true that in several instances The Interpreter’s Dictionary of the Bible vol. 3, ed. referenced, that is Paul Minear’s Images of the Church promises made to Israel in the Old George A. Buttrick (Nashville: Abingdon Press, 1962), in the New Testament. 17. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 55 consummation awaited a still future accomplished through the church No generation of believers has been day (Luke 22:14-16). (Eph. 3:10-11). Although many confronted with such rapid change worthy Christian organizations exist, and technology as has the present It is logical to assume that the the center of the Christian’s love and generation. George Barna has kingdom cannot be established in a loyalty should be through the local functioned in a prophetic role vacuum. Persons are invited to enter church fellowship of which he or she is confronting the modern church with the kingdom of God and to participate a part.54 rethinking her nature and strategy. He in its life. That fact implies the further concluded that “the evangelical church idea of a realm or community in which The Church and the World in America is losing the battle to bring the kingly rule is established. This The different meanings assigned to the Jesus Christ effectively into the lives of community of individuals who have the unsaved population.”57 He submitted their lives to the lordship or “world” in the New Testament cannot be discussed in this chapter. The suggested that a new approach had to kingly rule of God made manifest in be considered. This new way of Jesus is none other than the church.51 intention here is to use the word “world” simply to refer to the context thinking that he believed was The church and the kingdom are in which the church is assigned by absolutely necessary for survival was inseparably related but are not God to do her work. The church is to accompanied by a new terminology. identical. The church is not the be in the world but not of the world He began to talk about “marketing” kingdom but is created by the (John 17:12-18). This means that the the church and making the church kingdom. The church witnesses to the claims of Christ must be presented to more “user-friendly.” Barna’s terms presence of the kingdom, is the all people without being influenced by argue for a more enlightened church, instrument of the kingdom, and is the that world. The church must remain more aware of the perceptions and custodian of the kingdom.52 The church is a manifestation of the kingdom or reign of God, the form which the kingdom takes in human The church is totally dependent upon God, history.53 depending upon the purpose of God for her The Church and existence, depending upon the passion of Christ for Parachurch Groups her life, and depending upon the power of the Holy Parachurch groups are defined as Spirit for her effectiveness. groups or ministries that serve “alongside” (the meaning of the Greek preposition para) the church in holy and distinct in character from extending the kingdom of God. These that world. It is a balancing act, that desires of persons in modern culture parachurch groups are organizations of communicating to the world in and more intentional about devising such as Baptist Student Ministries on terms relational enough that the world strategies that will be bridge-builders college campuses, Campus Crusade, responds without compromising the across which modern persons might the Navigators, the Fellowship of standards of faith. walk in order to become believers in Christian Athletes, and the Billy Christ. He believes that churches that Graham Evangelistic Association (and Communicating to the world without are flourishing are those that those of other vocational evangelists). being compromised by the world is a accomplish that without losing their Each of these groups performs some challenge to the church. As Lyle distinctive nature or sense of of the functions of the body of Christ, Schaller, an innovator and pioneer in purpose.58 but none of them claims to fulfill the the area of the local church, has told needs of all individuals who comprise Ministers need help in knowing how his readers for years, the church age of to reach persons who live in a the church. Each parachurch group the 1950s is no longer in existence. In exists to minister to a particular special scientific world and function in a his book It’s a Different World, he technological society, for sometimes interest group (college students, details the terrain of modern church athletes, etc.) according to their they know it to be an almost life with the many socio-economic impossible, frightening task. Leith specific needs. 55 changes that affect church life. A Anderson commented on a pastor who Although some people believe that the successful pastor has encouraged attended one of his seminars church and parachurch groups are modern Christian leaders that one of concerning “Changes and the competitive, it is best to understand their major tasks is to lead churches to Church” and declared, “After listening them as complementary. Parachurch overcome “the fortress mentality” and to all you’ve had to say, I feel like groups can in many ways supplement go forth into the world to touch and enhance the ministry of the persons for Christ.56 57 George Barna, Marketing the Church (Colorado church. God’s eternal purpose is to be Springs: NAV Press, 1988), 21. 54 Hobbs, The Baptist Faith and Message, 81. 58 That is the position taken in Barna’s User Friendly 51 Ibid., 24. Churches (Ventura, California: Regal Books, 1991). The 55 Lyle E. Schaller, It’s a Different World (Nashville: work of Barna and others in the church growth movement 52 George E. Ladd, Jesus and the Kingdom (New Abingdon Press, 1987). is critiqued by Bill Bull in his article “Is the Church York: Harper & Row, 1964), 259-73. 56 Growth Movement Really Working?” in Power Religion. Frank R. Tillapaugh, Unleashing the Church The Selling Out of the Evangelical Church?, ed. Michael 53 Erickson, 1042. (Ventura, California: Regal Books, 1982). Scott Horton (Chicago: Moody Press, 1992). 56 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS going home, taking off all my clothes, church in her relationship to her God. musical praise, prayer, the reading of getting into bed, turning the electric Worship or the expression of Scripture, and the proclamation of the blanket on HI, and assuming a fetal adoration to God is a recognition of word and will of God. (A specialized position.”59 His supreme position of worth. It is a element of worship, the Lord’s response to what God has done for Supper, will be discussed later in this The encouraging news is that people in Christ. It is a celebration of chapter.) Early Christian worship drew although the modern, Western world the coming, the dying, the rising, and upon the forms utilized by the Jews in is so different from the ancient, the coming again of Our Lord. The their synagogues. Though Christians Eastern world of the New Testament Bible is filled with requests to worship inherited the pattern of synagogue context, in many ways one faces the God, to recognize and to declare His worship, the content of Christian faith same kind of world that the first worthiness to receive praise and changed the worship dramatically.64 generation of Christians faced. George adoration. An entire book (Psalms) is Hunter III declares that like them, today’s Christians face a population one that encourages and models praise Edification that needs to be educated about the to God. Paul invited the Corinthians to bring their offerings on the first day The church’s most important historical events of the gospel. This responsibility is to offer worship to her population is in many ways hostile to of the week (1 Cor. 16:2). He expected them on that day to be God; however, believers also have a Christian faith. It is a population that major responsibility to instruct each needs to be convinced of the truth of gathered together for worship. other in the truths of God and to the Christian faith. Christians confront Hebrews 10:25 defines the importance a population that can only enter the of the church gathered to worship. enjoy the fellowship of the church. In Christian community through a clear The book of Revelation is filled with essence this strengthening function is “body-building” or edifying each other. No generation of believers has been Individually, Christians have the responsibility of growing in grace and confronted with such rapid change and in understanding the nature of their technology as has the present generation. faith in Christ. Collectively, Christians have the responsibility of encouraging each other in that process. Paul stated .60 that truth most clearly in Ephesians act or choice of will. celebration and praise in recognition 4:16: From him [Christ] the whole of the redeeming work of Jesus as the body, joined and held together by every In a time of so much spiritual thirst, Lamb of God. the current philosophy of reaching supporting ligament, grows and builds people where they are is both It is appropriate for the church that itself up in love, as each part does its “wonderful and dangerous.” 61 The belongs to God to focus attention work. In the immediately preceding church can only accomplish her upon him and not herself, that is to verses he declared that leaders in the mission to the world by performing all praise and glorify God. It may even be local church should be at the center of of the responsibilities assigned to her said that “worship is the most insuring that the growth he described by God. important work of the church. The is taking place. Elsewhere in his people of God exist to serve God. No discussion of spiritual gifts, Paul asserted that one of the major higher service to God is possible than The Responsibility purposes of these gifts bestowed by the worship of God.”62 Although the Holy Spirit was for the purpose of of the New worship is designed to focus attention mutual edification (1 Cor. 14:4-5, 12, upon God, it is also of benefit to 17, 26). Testament Church Christian worshippers. It connects As the people of God, the body of them with the past, gives meaning to Church members edify or build each Christ, and the temple of the Holy the present, and inspires hope for the other up in various ways. One way is Spirit, the church is charged with the future as their hearts are blended into through the New Testament concept responsibility of carrying out the the memory of the life, death, and of koinonia, the spirit of total sharing ministry and the commands of Jesus resurrection of Jesus.63 in life experiences and possessions. Christ. Following is a brief When one member of the body of examination of the major functions of Worship devoted to God is a spiritual Christ is hurting, this sharing attitude the local church in the New reality (John 4:21-24), but it is means that all of the members hurt in Testament. expressed in ritual or practical forms. sympathy (1 Cor. 12:26). When one Christian churches worship through member of the body of Christ is Worship shouldering a large burden, this sharing attitude means that all of the 62 C. Welton Gaddy, The Gift of Worship (Nashville: The function of worship concerns the Broadman Press, 1992), xxx. Also see Franklin M. members should be interested in Segler, Christian Worship: Its Theology and Practice sharing that burden (Gal. 6:2). (Nashville: Broadman Press, 1967); Robert E. Webber, 59 Anderson, 11. Worship Is A Verb (Waco, Texas: Word Books Publisher, 1985); and Ronald Allen and Gordon 60 Charles Colson, The Body (Dallas: Word Borror, Worship. Rediscovering the Missing Jewel 64 (Portland, Oregon: Multnomah Press, 1982). Marvin E. Tate, “Worship,” in Holman Bible Publishing, 1992), 338. Dictionary, ed. Trent C. Butler (Nashville: Holman 61 Anderson, 21. 63 Webber, 29. Bible Publishers, 1991), 1422. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 57

Another way that the church is edified identical service. Geographical and neighbor as the one who assisted in is through the teaching ministry or the cultural matters seem to be more deeds of kindness and ministry (Luke process of instruction in the doctrines significant boundaries to people than 10:25-37). of the church. Jesus commanded that to God. Erickson’s insight should be his followers be at the task of teaching noted as appropriate in this regard. James understood this dimension of new converts (Matt. 28:20). Gifted Christian obligation. He asserted that Therefore, if the church is to leaders are assigned the responsibility faith in its purest form concerned be faithful to its Lord and bring of equipping God’s people for service. meeting the needs of people without joy to his heart, it must be That is a teaching or instructing hope (1:27) and that ministry was engaged in bringing the gospel function (Eph. 4:11). itself demonstrative of the possession to all people. This involves of genuine faith (2:15-17). The The value of this function is seen in going to people whom we like church must work to help those who Acts 18 when Apollos was mentored and people whom we may by are hurting and at the same time work by Priscilla and Aquila and experienced nature tend to dislike. It to prevent the circumstances that greater effectiveness in ministry as a extends to those who are unlike produce that hurt. result. The local church, thus, has the us. And it goes beyond our awesome task of teaching the truths of immediate sphere of contact the Bible so that each member and influence. In a very real Authority of the matures and contributes to the sense, local evangelism, church New Testament ministries of the church. This extension or church planning, discipleship function of the church and world missions are all the Church cannot be overestimated in its significance with regard to the healthy state of any congregation. It is appropriate for the church that belongs to God Proclamation to focus attention upon him and not herself, that is Someone once said that the New Testament church was the only to praise and glorify God. organization in the world that existed for the sake of non-members of the organization. It is indeed true that one of the most important functions of the same thing. The only difference The final section of this chapter will local church is to proclaim the news lies in the length of the radius. deal with how the local church should that God has come in Jesus Christ The church must work in all of be governed. The church belongs to with power to save and transform these areas. If it does not, it will God and receives her assignment from individuals. The New Testament is become spiritually ill, for it will God. She receives her authority from unambiguous on that point. Jesus be attempting to function in a God and should administer that announced to His followers that they 65 way its Lord never intended. authority according to his biblical were to go and make disciples, guidelines. baptizing them and teaching them Ministry (Matt. 28:19-20). He declared that He would provide the Holy Spirit as Finally, the church functions not only Polity in the New the empowerment to bear witness of to worship God, to edify each other, Testament Church his acts of redemption (Acts 1:8). to proclaim the gospel to unbelievers, but it also exists to minister to the The discussion of polity in this chapter The New Testament teaches that total needs of persons in the name and will be quite brief since another human beings are sinners and cannot the love of Jesus Christ. The church chapter in this volume is devoted to it. save themselves. It teaches that Christ serves to extend the ministry of Jesus. It is sufficient in this context to say is the answer to the spiritual needs of The fact that Jesus was interested in that church polity concerns how the human beings. It then declares that meeting the physical, social, and church functions in governance. This the church is the instrument of God in spiritual needs of people is governance style or polity is the result bringing together those in need and unquestioned. He healed the sick. He of the application of New Testament the One who can meet that need. fed the hungry. He gave hope to those principles, such as the lordship of Jesus ignored and neglected by all others. Christ, the principle of equality, and Evangelism and missions are the two He then declared in one of his the priesthood of the believer. These key terms that depict this most parables that when his followers did principles seem to be best applied important assignment to the church. any of these things to another human through the congregational or Although sometimes these terms are being, in reality they were doing those democratic form of church polity. The used with geographical implications, things for him (Matt. 25:31-46). In authority resides in each member (evangelism for local gospel another parable he identified the true under the lordship of Christ. proclamation and missions for global gospel proclamation), they are 65 Erickson, 1054. 58 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

Leadership in a New used interchangeably in Titus 1:5-7. activity that the office was created to Peter addressed fellow elders (1 Peter do. Although the word “deacon” does Testament Church 5:1) reminding them that they were to not occur in Acts 6:1-7, that context The New Testament does not provide be good pastors or undershepherds (1 contains the origin of the deacon full information about church officers Peter 5:2). office. Seven men were selected to do in the first century. While it mentions practical tasks of service in order to Each of these terms that describe the allow the apostles to continue their gifted persons to the church such as one office in the church makes a apostles, prophets, evangelists, and spiritual tasks of prayer and teaching unique contribution to the total the word of God. The qualifications teachers (Eph. 4:11), it never refers to understanding of the office of a pastor. them as officers of a local church.66 for a deacon are similar to those of a “Elder” has the connotation of an pastor (1 Tim. 3:8-13). Some evidence The New Testament does describe two older man that is due respect because categories of church officers, pastors exists that women served in this of age and the wisdom that has capacity in some of the New and deacons. Although these are the accompanied the accumulation of Testament congregations (Rom. 16:1 only officers mentioned in the New years. It was taken from the Jewish where “servant” is the feminine form Testament, it is not certain that others community and is found in the New of diakonos). did not exist. In the course of Testament more than the other two Christian history, other officers were terms. “Bishop” translates a Greek Local churches ordain persons to serve added “on the ground of necessity.”67 word meaning “one who has as pastors and deacons. The purpose oversight” over others and contains of ordination is not to convey a special sense of authority or privilege; rather, it recognizes that these persons have been gifted by God to serve. The New The church’s most important responsibility is to Testament is not aware of a rigid distinction between ordained persons offer worship to her God; however, she also as more important than other has a major responsibility to instruct each other members of a local church. in the truths of God and to enjoy the fellowship Laity of the church. “Laity” is derived from the New Testament word laos meaning “people.” It recognizes the value of each and every person that belongs to the Pastors the idea of authority and rule. people of God or the church. Baptists “Pastor” contains the idea of personal have long been noted as a group that Although some interpreters believe and spiritual concern that a church emphasized the importance of every that the New Testament church leader has for members of the church. member of the body of Christ. contained three categories of Although as a noun “pastor” is found Baptists not only believe that every officeholders—pastors, elders, and in only one verse (Eph. 4:11), the verb member (or layperson) is important deacons, it is generally recognized that “to pastor” or “to shepherd” is found but is a minister. the New Testament uses three terms— many times.69 pastor, elder, bishop—to describe only The major Baptist doctrine, that of the one office.68 This identification is Pastors are given the responsibility of priesthood of the believer, is the warranted by the evidence both from providing spiritual leadership and foundation of this emphasis upon the the book of Acts and in some of the guidance for the church (Titus 1:6-9; laity. This doctrine affirms that every epistles of Paul and Peter. 1 Tim. 3:1-7). Pastors are to have believer has a direct access to God. It moral integrity, possess leadership also affirms that every believer has a As Paul concluded his third and final qualities, and set a spiritual example ministry to perform. Pastors are not missionary journey, he requested that for other. They are granted authority asked to do all of the ministry. Their the elders of the Ephesian church not for the exercise of tyrannical or task is to equip the laity so that they come to meet with him at Miletus absolute lordship but for the privilege (the laity) can perform ministry. A (Acts 20:17). When Paul spoke with of service. They are to be servant noted Southern Baptist professor and them, he addressed them as bishops leaders in the community of faith. author believes that if Southern (Acts 20:28) and reminded them that Baptists (and other Christians) could part of their task was to shepherd (or Deacons come to understand this doctrine in pastor) the flock of God (Acts 20:28). The only other permanent office in the fullness of its meaning and if we Elders and overseers (bishops) are the local church that the New were to express it in our lives, this Testament mentions is that of deacon. 66 The Greek word diakonos conveys the Conner, 263. ideas of ministry or service. Before it 70 Findley B. Edge, The Doctrine of the Laity 67 Ibid., 265. (Nashville: Convention Press, 1985), 44. Also see described an office held, it defined the Walter B. Shurden, The Doctrine of the Priesthood of 68 William Stevens, Doctrines of the Christian Believers (Nashville: Convention Press, 1987), and Religion (Grand Rapids, Michigan: Wm. B. Eerdmans, Nolan P. Howington, A Royal Priesthood (Nashville: 1967), 313. 69 Ibid., 313-14 Broadman Press, 1985). BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 59 doctrine would revolutionize the life Jesus as Lord and Saviour. That was participant to the present by one’s and ministry of our churches.70 certainly the New Testament pattern recognition of the presence of Christ (Acts 8:12; 18:8; 19:1-7). This means and the fellowship of his body, the The Ordinances of the that church membership is a fellowship church. The Lord’s Supper links the of only those who belong to God participant to the future by one’s New Testament Church through an act of faith in Jesus. rejoicing in the future consummation Local Baptist congregations are of the kingdom of God and the authorized by Christ to perform two The Lord’s Supper coming of Christ.73 special observances or ordinances. The The other ordinance or observance English word “ordinance” is derived The New Testament does not offer established by the command of Christ clear directions concerning how from the Latin verb ordinare meaning is communion or the Lord’s Supper. to place in a right row or order or to frequently to observe the Lord’s While baptism is something done once Supper. Many Baptist churches have do what has been established or as an entrance into church 71 this kind of celebration quarterly or commanded. Baptists believe that membership, the Lord’s Supper is Jesus established two things for once every three months. This done repeatedly. Participation in the tradition is probably an attempt to churches to do to proclaim the essence Lord’s Supper (as baptism) involves of the salvation available through maintain a balance between observing the proclamation of the life, death, it so often that it becomes an empty Him. Participation in these two and resurrection (1 Cor. 11:26). Also realities is only meaningful for ritualism or routine and between as with baptism, it is a celebration that observing it so infrequently that it believers in Jesus Christ, those who has a symbolic meaning and is have accepted Jesus as Lord of their cannot regularly benefit believers in lives. Baptism Finally, the church functions not only to worship Baptism is one of the two ordinances. It is the way that one becomes a God, to edify each other, to proclaim the gospel to member of a local Baptist church. The unbelievers, but it also exists to minister to the total importance of baptism is seen in the fact that the name Baptist comes from needs of persons in the name and the love of Jesus the act of baptism. Baptists understand baptism in water to be a symbolic Christ. event that proclaims the death, burial, and resurrection of Jesus. It also symbolizes the fact that a Christian is appropriately taken only by believers in Christ. Each local church has the one who is identified with Christ and Jesus (and thus members of the body authority to schedule the Lord’s has died with regard to an old life with of Christ). Baptists hold differing Supper as often as it desires to do so. Christ. He has welcomed Jesus into views on whether the Lord’s Supper his life and enjoys a new kind or should be taken only by members of a quality of life. particular congregation (so-called Conclusion closed communion) or whether other The local church is both a The Greek word baptizo means to dip, believers should be invited to plunge, or immerse in something.72 supernatural organism created by the participate if they so choose (open miraculous intervention of God and a Baptists believe that baptism by communion). complete immersion (or submersion) human institution (since it is in water is the way that Jesus was The Lord’s Supper involves the senses composed of human beings). A prayer baptized and is the best picture of of sight, touch, and taste. It involves of this writer for the church of the what baptism symbolizes. two elements, bread and juice. The twenty-first century is that it may have bread represents the body or the life a transfiguration experience (Matt. Since baptism is a powerful, visible of Christ. It may also remind one of 17:1-9). In his transfiguration the proclamation of one’s new life in the body of Christ, the church. The deity of Jesus shined through his Christ, it logically follows that the only juice or fruit of the vine represents the humanity revealing the majesty and proper subject for baptism is a believer blood of Christ. The shedding of glory of God. May the body of Christ who has trusted Jesus Christ by faith blood is a symbol of the violent way allow her radiant love and intimate and has thereby received God’s gift of that Jesus died and also of the relationship with God to shine eternal life. It is important to Baptist substitutionary significance of his through her human structures and churches that those who present death on the cross. relationships so impressively that the themselves for baptism and church majesty and the glory of God may be membership give evidence or The Lord’s Supper links the revealed through the church. testimony that he or she has accepted participant to the past by one’s remembering the magnificent sacrificial work of Christ on the cross. 71 Stevens, 323. The Lord’s Supper links the 73 72 Erickson, 1104. Moody, 470-71. 60 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

Bibliography Articles Evans, O. E. “Kingdom of God, of Heaven,” In The Interpreter’s Dictionary of the Bible. Vol. 3. Edited by Books George A. Buttrick. Nashville: Abingdon, 1962. 17-26. Anderson, Leith. A Church for the 21st Century. McCasland, S. V. “Body.” In The Interpreter’s Minneapolis, Minnesota: Bethany House Publishers, Theological Dictionary of the Bible. Vol. 1. Edited by 1992. George Buttrick. Nashville: Abingdon Press, 1962. Allen, Ronald and Borror, Gordon. Worship, McDonald, Gordon, Leadership Network Conference, Rediscovering the Missing Jewel. Portland, Oregon: June 26-29, 1994, Minneapolis, Minnesota. Reported Multnomah Press, 1982. in “Forum Files” newsletter of the Leadership Network, Tyler, Texas. Barna, George. Marketing the Church. Colorado Springs: NAV Press, 1988. Minear, Paul S. “Church, Idea of.” In The Interpreter’s Dictionary of the Bible, Vol. 1. Edited by Clowney, Edmund. “The Biblical Theology of the George A Buttrick. Nashville: Abingdon, 1962, 607- Church,” In The Church in the Bible and the World. 17. Edited by D. A. Carson. Grand Rapids, Michigan: Baker Book House, 1987. Nelson, Robert. “Church,” In Handbook of Christian Theology, ed. Marvin Halverson and Arthur A. Cohen. Conner, W. T. Christian Doctrine. Nashville: New York: The World Publishing Company, 1958. Broadman Press, 1937. Schmidt, K. L. “Ekklesia.” In Theological Dictionary Colson, Charles. The Body. Dallas: Word Publishing, of the New Testament, Vol. III. Edited by Gerhard 1992. Kittel. Translated by Geoffrey W. Bromiley. Grand Edge, Findley B. The Doctrine of the Laity. Nashville: Rapids: William B. Eerdmans, 1965. 501-36. Convention Press, 1985. Tate, Marvin E. “Worship, In Holman Bible Erickson, Millard J. Christian Theology. Grand Dictionary. Edited by Trent C. Butler. Nashville: Rapids, Michigan: Baker Book House, 1983. Holman Bible Publishers, 1991, 1421-22. Gaddy, C. Welton. The Gift of Worship. Nashville: Broadman Press, 1992. Harris, R. Laird, ed. Theological Wordbook of the Old Testament. Vol. 2. Chicago: Moody Press, 1980. Hobbs, Herschel H. The Baptist Faith and Message. Nashville, Tennessee: Convention Press, 1971. ______. An Exposition of the Gospel of Matthew. Grand Rapids, Michigan: Zondervan Publishing House, 1977. Howington, Nolan P. A Royal Priesthood. Nashville: Broadman Press, 1986. Kung, Hans. On Being a Christian. Translated by Edward Quinn. Garden City, New York: Doubleday & Day, 1984. Ladd, George E. Jesus and the Kingdom. New York: Harper & Row, 1964. Martin, Ralph P. The Family and the Fellowship. Grand Rapids, Michigan: Wm. B. Eerdmans, 1979. Minear, Paul S. Images of the Church in the New Testament. Philadelphia: The Westminster Press, 1960. Moody, Dale. The Word of Truth. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1981. Richardson, Alan, ed. A Theological Word Book of the Bible. New York: MacMillan Publishing Company, 1950. Segler, Franklin M. Christian Worship: Its Theology and Practice. Nashville: Broadman Press, 1967. Shaller, Lyle E. It’s a Different World. Nashville: Abingdon Press, 1987. Shurden, Walter S. The Doctrine of the Priesthood of the Believers. Nashville: Convention Press, 1987. Stott, John. The Contemporary Christian. Downers Grove, Illinois: Intervarsity Press, 1992. Tillapaugh, Frank R. Unleashing the Church. Ventura, California: Regal Books, 1982. Turner, Clyde J. The New Testament Doctrine of the Church. Nashville: Convention Press, 1951. Vaughan, Curtis. Ephesians. A Study Guide Commentary. Grand Rapids, Michigan: Zondervan Publishing House, 1977. Webber, Robert E. Worship Is a Verb. Waco, Texas: Word Books Publisher, 1985. Williams, Colin W., The Church. New Directions in Theology Today. Vol. IV. Philadelphia: The Westminster Press, 1968. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 61

Baptist Polity D. L. Lowrie First Baptist Church, Lubbock, Texas Introduction 3. Authority to Select Leaders Retired I. New Testament Principles 4. Responsible Entity 1. Lordship of Christ 5. Cooperative Relationships 2. Church as Family III. Denominational Implications 3. Gifted Leadership 1. Servant Posture Toward the Churches 4. Priesthood of the Believer 2. Cooperative Posture Toward Other 5. Autonomous Congregations Denominational Entities 6. Voluntary Cooperation II. Local Church Applications 1. Congregational Government 2. Responsible Membership 62 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

the Church as it makes decisions. The also gave the Galatians instructions Baptist Church living under his Lordship will about ministering to a brother who want its decisions and actions to be had been overtaken in a fault (Gal. Polity consistent with the character of Christ. 6:1). The principle of family concern The Church will come to know the for each other in the local church is will of Christ as they have the Holy basic. Each member is counted as a Introduction Scriptures illumined to their person of worth because of their How should a local church govern understanding by the Holy Spirit. relationship in Jesus Christ. itself? How does it make important Since Jesus Christ is the Lord of the decisions? How does it relate to other Church, then the Church can have no Gifted Leadership congregations and other Baptist human ruler. All authority is vested in bodies? The answer to these questions him. The New Testament also indicates that is determined by the polity of the as the head of the Church the church. Polity is the way the Church Church as Family ascended Lord places gifted persons in has decided to handle such practical leadership positions in the Church. matters. Baptists have had a The New Testament also presents the Apostles, prophets, evangelists, and distinctive way of handling these Church as family. This is the principle pastor-teachers are listed by Paul (Eph. matters throughout their history. The that must guide our statements of 4:11). While this list is not exhaustive, Baptist polity has had wide influence polity. As family the members of the it does remind one that the heavenly in recent years. It has become the Church relate to each other as Lord of the Church places such model followed by any evangelical “brothers” and “sisters.” It is a leaders in the Church as it pleases him. He works through these gifted leaders to equip the Church to fulfill its mission and to perform its ministry (Eph. 4:12-16). Paul encouraged the The Church living under his Lordship will want churches to provide for the physical needs of those who were giving its decisions and actions to be consistent with themselves to a full-time position of the character of Christ. leadership in the congregation (1 Cor. 9:11, 14; Gal. 6:6). This will surely influence the polity of the local congregation. congregations that have not been identified with a denomination. It has spiritual family, the household of God Priesthood of the surely been one of the things that has (Eph. 2:19-20; 1 Peter 2:17). In this Believer contributed to the growth and spiritual family the members assume multiplication of Baptist churches. responsibility for each other (Gal. The priesthood of each believer is 6:2). In the early days of the church another New Testament principle that Baptists would acknowledge that their in Jerusalem believers assumed determines Baptist polity. By this we polity reflects the influence of responsibility for the physical needs of mean the freedom, competency, and tradition, expediency and scripture. each other. They sold their responsibility of the individual believer However, their history has been possessions and distributed to those under God. Each believer has direct marked by a sincere attempt to base who were in need (Acts 2:45; 4:34). access to God through the Lord Jesus their polity on the New Testament. They were so concerned about the Christ (Eph. 2:18). Each believer is So, Baptists view the Bible as the physical needs of the Grecian widows indwelt and guided by the Holy Spirit guide for faith and practice. It that they appointed seven of their best (1 Cor. 12:13; Romans 8:14). While provides clear principles on which our and most godly men to make sure that the believer can benefit from the polity must be based. the needs of the widows were met ministry of gifted teachers, the (Acts 6:1-7). The epistles of Paul member has the anointing that makes teach that the members of the it possible to know the things of God New Testament churches held each other accountable personally (1 John 2:20). This is a for godly living, and ministered Principles basic element in the New Covenant spiritually to each other. When a case that Jesus established through his Lordship of Christ of incest arose in the Corinthian Church, Paul called on the Church to death (Heb. 8:10-12). Simon Peter The lordship of Christ over his people exercise discipline promptly and was bold enough to adopt the is the first principle. He is the head, lovingly (1 Cor. 5). When the language of the Old Testament when and authority over his church (Eph. Church in Corinth neglected the poor he set forth the priesthood of every 1:20-21). This means that Christ is in the observance of their Agape Feast believer, But you are a chosen people, a Lord over each individual in particular in connection with the Lord’s Supper, royal priesthood, a holy nation, a people and the head of each local Paul called on the more prosperous belonging to God, that you may declare congregation. His will must be the members to be concerned about the the praises of him who called you out of first concern of each member of the needs of the poor (1 Cor. 11). He darkness into his wonderful light. congregation, and the first concern of (1 Peter 2:9). BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 63

The priesthood of the believer teaches they also be in us so that the world may Responsible that each believer is spiritually capable believe that you have sent me (John of studying the scriptures under the 17:20-21). This earnest prayer of our Membership guidance of the Holy Spirit. Since Lord for unity had as its practical end The congregational approach does not each believer is capable of studying the world missions and evangelism. One prevent the body from delegating scriptures under the guidance of the finds the Apostle Paul rallying all the some matters to committees, staff, Holy Spirit, each believer is capable of churches that he had established in the deacons, or some other group within determining the will of God for that Gentile world to receive an offering the church. However, the church will believer’s personal life. This believer is for the suffering saints in Jerusalem. set forth the guidelines unto which also capable of making a spiritual In order to meet this pressing physical such a group will carry out the work contribution to the life of the Church, need in the life of that church they of the church. While the church may and is responsible for making this cooperated together in an offering consult with someone from with-out contribution. This makes it imperative (2 Cor. 8:9). or may receive counsel from some that all believer’s grow toward their denominational representative, it will full potential in the Lord Jesus Christ Local Church not surrender the control of the affairs (2 Peter 3:28). of the church to anyone outside of the Applications church. Autonomous How have the Baptist congregations The congregational approach is Congregations applied these biblical principles to the commonly described as being It is clear from the New Testament local church? Generally, they have democratic, but this is not really an that local churches enjoyed autonomy and freedom under the Lordship of Christ. There is no hint that any of the churches were subject to other It is clear from the New Testament that local churches, even the church in Jerusalem did not exercise authority churches enjoyed autonomy and freedom under the over other congregations. When Lordship of Christ. questions of teaching and practice arose, they were settled by the leaders of all the churches coming together (Acts 15). These leaders met in a reached some common convictions spirit of prayer under the Lordship of appropriate word for this process. The and have sought to live by these in the Christ to seek the guidance of the congregational government does not practice of church life. Holy Spirit. Once they had found the empower the members of the church mind of the Lord through the to act as a political entity. Rather, it guidance of the Holy Spirit they Congregational empowers them to make decisions communicated this to all of the Government under the Lordship of Christ, knowing churches. Then, each local assembly and doing his will in all matters will be became responsible for its living out They have adopted a congregational the first concern of each member of practicing the truth. When the risen form of church government. By this is the body. It is understood that the Lord had a message for a church, he meant that all matters of business that will of God is most likely to be known sent a letter directly to the affect the life of the church are and done when a group acting congregation through his servant John decided by the church itself. Such prayerfully under his Lordship makes (Rev. 2:3). matters are submitted to the the decision. This will protect the congregation at an appointed time to congregation from the misguided be discussed in a spirit of prayer and counsel of one member. Voluntary Cooperation an atmosphere of mutual respect. Texas Baptists have been greatly They do so with the objective in mind Authority to Select influenced by this principle of of determining as a congregation the cooperation. They have found this will of the Lord in this matter. These Leaders principle throughout the New matters are decided when a consensus Closely related to this form of Testament. While each local assembly is developed in the membership of the government is the authority to select was obviously independent and church and has been expressed in a its own spiritual leaders. Baptists have autonomous, all of the congregations majority approval. It is assumed that commonly believed that the church were under the Lordship of the same all of the members are capable of needs two types of spiritual leaders. Lord. The Lord of the churches is the contributing to the discussion of the They have depended upon pastor and one who prayed, My prayer is not for matter and are responsible for deacons to guide the affairs of the them alone. I pray also for those who will participating in the decisions of the church. They have understood the believe in me through their message, that church. terms of pastor, elder, and bishop to all of them may be one, Father, just as be different ways of looking at the you are in me and I am in you. May same office in the New Testament 64 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

(1 Peter 5:1-4; Acts 20:28). They will retain the responsibility for these other. This covenant gives the church have also recognized that a local matters. The congregation alone will guidance in practical matters when congregation may have multiple be responsible for any indebtedness of discipline is required. Usually, pastors. The churches retain to the congregation. Ordinarily local submission to the loving discipline of themselves the right to determine the churches seek incorporation from the the congregation is one of the things qualification for those who are to state to protect the leaders and the agreed to in the covenant. The serve them. They have insisted that individual members of the covenant should avoid a legalistic each congregation should be able to congregation. It is understood, approach to church life, but should prayerfully search out the person that however, that except under some rather be received as a voluntary they desire to fill the pastoral unusual circumstance such as a young agreement between brethren in the leadership position in their church. mission congregation that needed Lord to assist each other in reaching denominational support, the for God’s highest in discipleship. The same principle holds true to the denomination does not have any selection and ordination of deacons. responsibility for the debts incurred by The application of the biblical The deacons are seen as lay leaders in a local church. The local church is principles also makes the local the congregation with a primary responsible for its own finances. The congregation responsible for the assignment of serving the needs of the local church is also responsible for the administration of the two ordinances body. The churches have insisted that discipline for its own members. It will of the church. These are understood they are free to determine the seek to protect the doctrinal and moral to be baptism and the Lord’s Supper qualifications of their deacons and to integrity of the local church by (Matt. 28:19-20; 1 Cor. 11:23-24). define their responsibilities. They have excluding any member from the body The local church is obligated to protect the ordinances and insure that they are observed in a matter that is consistent with the pattern found in the New Testament. While individual The deacons are seen as lay leaders in the members of the churches may be congregation with a primary assignment of authorized to administer the ordinance of baptism, the person will do so serving the needs of the body. within the guidelines set forth by the local congregation. Baptists have discouraged individuals from administering the ordinances without consistently turned to the New that by what they teach or what they authority from the local church. But Testament to help set up these practice has become a threat to the neither have local churches thought it qualifications and responsibilities for health, and the witness of the church. necessary to seek any authority from these lay servants. While they are not They will be careful to follow the any denominational group to bound to accept persons that other principles that are set down by the administer the ordinances. They are congregations have set apart to Lord and his apostles to first seek the to be administered under the authority deaconship, they have often done so. spiritual good of the person involved of the local church as the All questions relating to the officers of (Matt. 18:15-20); 2 Thess. 3:11-15). congregation lives under the Lordship the congregation have been settled by The radical action of exclusion will be of Christ. The local congregation is the local congregation itself. taken only when the person has also responsible for deciding its own However, it is customary for local refused to listen to the appeal of love statement of faith. Different groups of churches to invite other local for repentance by the congregation. Baptists have set forth their congregations to participate with them Even then the action will be taken in a understanding of vital biblical in the ordination of persons to way that will be redemptive. In most doctrines in statements of faith from ministry. cases other local churches will want to time to time. These have been viewed respect the discipline exercised by a by Baptists as prayerful and helpful Responsible Entity congregation. Unless they discover attempts to get into writing their that an injustice has been done, they understanding of what the Bible The application of this principle also teaches on that particular point of means that the local church will retain should not receive into their membership a person who has been doctrine, but they have never been ownership of its own property and will seen as having the same authority as manage its own finances. The local excluded from another congregation. Rather, they should work to bring scripture. A local church may choose church will put itself under the to adopt one of these statements of Lordship of Christ and will prayerfully about reconciliation between the person and the church from which faith as their statement of faith, but it seek his will when making decisions is something they do voluntarily after that relate to property or finances. they have been excluded so that both may profit. giving themselves to prayerful study of While the local church may profit the scriptures. No human document from the assistance of a Many churches have adopted a church should ever be used to replace the denominational representative in such covenant to help the membership be Bible as the basis for faith and practice matters, and may seek their counsel, it clear about their expectations of each of the people. Nor should any BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 65 denominational entity seek to force order to carry out this assignment. good of the churches and the work of such a document upon a local church. Baptists use their denominational the kingdom of God. All of this is entities for this purpose. deliberately designed in an attempt to Cooperative be obedient to the biblical principles Generally, the churches have been and to protect the autonomy of the Relationships pleased to grant to the denominational churches. The local church is viewed Baptists have been strong in their entities, such as the association, state as the basic unit in God’s kingdom emphasis upon the principle of conventions and national convention, strategy. However, Baptists have been cooperation. This principle is the autonomy. The churches do not very practical when it comes to the cornerstone of the denominational surrender their autonomy in this implementation of their polity into efforts of Baptists. This principle process in order to participate in either relationships. Because their common allows a congregation to participate the association, state convention, or commitment to Christ has nurtured a with other congregations in the work national convention. Nor do the high degree of trust and commitment, of the kingdom of God without denominational entities act in a way the different entities have been able to surrendering its own freedom or that usurps the autonomy of the relate to each other with a remarkable independence. All such participation churches. The denominational entity amount of cooperation. is voluntary. Baptists depend upon the cannot speak for the churches. It can importance of the work being done speak only for itself, even though it is cooperatively and the leadership of the made up of messengers from the Bibliography churches. It can send a message of Collins, Alvin O. ed. Baptists Working Together. Lord of the churches to keep them Dallas, Texas: Baptist General Convention of Texas, working together on the work of the concern or encouragement to the 1976, revised 1992. kingdom of God that extends beyond churches and can challenge the Sullivan, James L. Baptist Polity As I See It. Nashville, the local church. Their understanding churches toward a worthy goal, but it TN: Broadman Press, 1983. cannot force the churches to do Elliott, L. R. “Polity, Baptist Church.” In Encyclopedia of the autonomy of the local church of Southern Baptists, Vol. II. Edited by Norman Wade has kept them from joining any anything. The churches are still Cox. Nashville, Tennessee: Broadman Press, 1958, movement that required any surrender independent under the Lordship of 1094-97. of that autonomy. This principle gives Christ even while they are each local church the freedom to interdependent in carrying out the develop its own approach to ministry Great Commission. The churches under the leadership of the Holy reserve the right to prayerfully seek Spirit. It lends itself to the the mind of the Lord on all matters development of churches that have that relate to their work and ministry. much diversity in their approach to ministry, but yet a wonderful unity in Cooperative Posture the Lord. toward other Demoninational Denominational Entities Implications The autonomy factor extends to the way the denominational entities relate Servant Posture to each other. No Baptist body has toward the Church the freedom to speak for another Baptist body. They also depend upon Baptists’ polity has not prevented the principles of trust and cooperation them from developing strong to keep them together as they seek to denominational entities to which the assist the churches in carrying the churches have given much loyalty. Great Commission. As an illustration Rather, the churches have chosen to of this in practice, even though it is create the denominational entities in larger and has more resources usually, order to assist local churches in their the state convention does not seek to attempts to carry out the Great force its will upon the local Baptist Commission. The churches pre-date associations. Rather, the state the denomination and thus the convention depends upon the denomination serves the churches principle of cooperation to keep both rather than the churches serving the groups working for the good of the denomination. The churches felt churches. The same is true in the compelled to form denominational relationship between the state units out of a realization that the task convention and the national given in the Great Commission is convention. Each of them is greater than any one church. There autonomous, yet they choose to must be a way for a local church to cooperate with each other for the bond with other local churches in

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Baptist Perspectives on George H. Gaston, III Vice President for the Christian Life Spiritual Affairs, Baptist Hospital System, San Antonio, I. The Christian Life: Grace IV. The Christian Life: Life Texas in Motion Together 1. Grace as point of beginning for 1. Imperative of the church for Christian life Christian nurture 2. A description of the grace process 2. Community as God’s design 3. Baptism as a sign of new life 3. Jesus calls humanity to loving relationships 4. The grace journey of sanctification 4. The role of Christian leaders in the II. The Christian Life: Riding church the Wave 5. The privilege of life within the 1. The essential role of the Holy Spirit church 2. Baptists and the “Second Blessing” V. The Christian Life: A Journey 3. The Promise of the Spirit and Outward Pentecost 1. The assignment of all Christians 4. The work of the Spirit 2. The witness of a life of holy 5. Filling of the Spirit devotion 3. The witness of kindness, mercy, III. The Christian Life: A servanthood, and sacrifice Pilgrimage of Becoming 4. The witness of words 1. Individual Christian growth as process 5. The witness of stewardship 2. Christian growth and the character VI. The Christian Life: The of God Disciplined Life 3. Christian growth and the human 1. The necessity of Christian discipline life cycle 2. The disciplines of the faith 3. Jesus’ example of devotion 4. The Bible as source of strength 5. Resurgence of interest in spiritual life 68 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

certainly for Baptists, it is about Baptist Perspectives following the authoritative, written Word of God. Likewise, Baptists have on the Christian Life historically approached their description of the faithful life through Dietrich Bonhoeffer’s oft-quoted line doctrine, the Christian life. The an unwavering commitment to the has captured the imagination of powerful incipient heresy encountered priesthood of every believer. The Christians in six decades: “When God by the church in the first century, Holy Spirit is the believer’s guide to calls a man, He bids him come and known to us as Gnosticism, was a knowing the mind and way of Christ. die.” In stirring words of serious challenge to the Apostolic Finally, Baptist theology has given commitment, Bonhoeffer declared, teaching concerning Christ and the birth to a doctrine of Christian living “To deny oneself is to be aware only Christian life.2 The New Testament is which flows out of a belief in the of Christ and no more of self, to see in part a response to a growing importance of the local church and its only Him who goes before and no gnostic distortion of the God-Man mission of sharing Good News with more the road which is too hard for nature of Jesus and the faith-works the whole world.5 us.”1 For the sake of the Gospel, nature of the Christian life. Bonhoeffer himself was executed by his countrymen in 1944 as an enemy Since the time of Jesus, theologians The Christian of the state. The words of Jesus are have consistently been about the task Life: Grace in the backdrop for such stirring human of systematizing a description of 3 commitment: If anyone would come discipleship. Each generation of Motion Grace as Point of Baptists have historically approached their Beginning for description of the faithful life through an Christian Life Paul, the Apostle, declared: For it is by unwavering commitment to the priesthood of grace you have been saved, through faith every believer. — and this not from yourselves, it is the gift of God — not by works, so that no one can boast (Eph. 2:8-9). Such is the beginning place for an indepth believers has been faced with the after me, he must deny himself and take understanding of the Christian Life. challenge of clarifying faithfulness. up his cross daily and follow me (Luke The unmerited favor of God is the Theological distortions, cultural shifts, 9:23). initiator and ongoing life source of the and the growth of human knowledge Christian experience. Baptists have To be a Christian is to embrace a have always demanded a clarification faithfully championed this principle of grace relationship with the risen Lord, of the Christian worldview and its redemption. accept his teaching and discipline, ensuing ethical and practical obey his truth, and gratefully serve consequences in an ever-changing The principle of grace unfolds in the him daily for a lifetime. Human world. following fashion. In the beginning of nature hungers after the satisfaction of creation, humanity walked in freedom Baptists have added their efforts and such an experience and, at the same and shamelessness in fellowship with insights to the never-ending work of time, resists it. Paul the Apostle said it God the Creator (Gen. 2:1-25). theologizing about Christian living.4 well: “I do not understand what I do. Following the lead of Eden’s first The Baptist bias is anchored firmly in For what I want to do I do not do, but residents (who resisted God and lived the evangelical free-church movement what I hate I do” (Romans 7:15). for themselves) all have sinned by that champions a concern for the Being a Christian is a costly struggle. turning away from God’s love and teachings of the scriptures. Whatever And yet, the Christian life is God’s falling short of his purpose for human else the Christian life is all about, most intention for his creation and it is the beings (Rom. 3:23; 5:12-21). The way of abundant, eternal joy (John consequence of human sin is spiritual 10:10b; Phil. 3:7-14). 2 death (Rom. 6:23). God’s loving and R. M. Grant, “Gnosticism,” in The Interpreter’s holy nature caused him to intervene in Christians have always sought to Dictionary of the Bible, Vol. 2, ed. George A. Buttrick. (Nashville: Abingdon Press, 1962), 404-06. the human dilemma of sin. Through delineate the life they are to live. In 3 See Boyd Hunt, Redeemed! Eschatalogical the life, death, and resurrection of many respects, the entire New Redemption and the Kingdom of God (Nashville: Jesus, the Son of God, the penalty of Testament, especially the letters and Broadman & Holman, 1993) 154-68, for excellent bibliographic references on the doctrine of the mankind’s sin was atoned (Rom. 5:1- writings of Paul, John, James, and Christian Life. 11). His death paid the necessary toll Simon Peter, is a description of “The 4 See such works as E. Y. Mullins, The Christian Way.” New Testament writers taught Religion in Its Doctrinal Expression (Kansas City: The Judson Press, 1917); W. T. Conner, The Gospel of 5 James W. McClendon, Jr., Systematic Theology: both doctrine and the offspring of Redemption (Nashville: Broadman Press, 1945); Ethics (Nashville: Abingdon Press, 1986), 27-35, sets Herschel H. Hobbs, Fundamentals of Our Faith forth a discussion of “The quest for the Baptist (Nashville: Broadman Press, 1960); H. Guy Moore, vision.” McClendon lists five persistent marks of The Christian Life ( Nashville: Convention Press, Baptist life: (1) Biblicism, (2) Mission, (3) Liberty, or 1 Dietrich Bonhoeffer, The Cost of Discipleship (New 1961); and William E. Hull, The Christian Experience , (4) Discipleship, and (5) York: The Macmillan Co., 1960) 77-78. of Salvation (Nashville: Broadman Press, 1987). Community. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 69 for human sin, conquered death, and death, burial, and resurrection. Baptism An accurate understanding of the opened the door for eternal life with is a symbolic act of obedience and not a Christian life demands an awareness of the Father (John 3:16-18). necessary work for salvation.8 the work of the Holy Spirit. Bruce Larson has likened the life of the God, through his Holy Spirit, initiates Once the reality of salvation has Christian to that of a surfer on the the possibility of a saving relationship dawned in the recipient of grace, a ocean riding the powerful ocean with human beings by witnessing (1) journey begins. The believer’s whole waves. “The wave that carries us of his love and holiness, and (2) the life becomes a death, burial, and along, as the church of Jesus Christ, is sinfulness of humanity, in the heart resurrection experience (2 Cor. 4:10- the Holy Spirit. Our job is to ride and conscience of the unredeemed 12). Everyday there is a dying to rise that wave the best we know how.”10 (John 3:5-6; 16:8-11). God’s desire is again (Matt. 10:38-39). The span of a The person and ministry of the Holy that no person should perish apart person’s life becomes the crucible Spirit is the means by which God from his love where God in Christ, through the provides his grace for the development (2 Peter 3:9). Those who believe in transforming ministry of the Holy of individual Christians and his their heart and confess with their Spirit, changes the believer into the church. mouth that Jesus is Lord move into full likeness of Christ. When eternity the experience of salvation (Rom. dawns for all believers, they will stand Baptists and the the 10:9-10). In coming to salvation, one before eternity’s throne as perfect must recognize that even the faith witnesses of praise to the grace of God “Second Blessing” necessary for redemption is made (1 Peter 1:3-9). Some Christian groups believe the possible by God’s grace (Eph. 2:8). Spirit comes into the life of a Christian A Description of the Grace Process The span of a person’s life becomes the crucible The writings of the Apostle Paul where God in Christ, through the transforming describe the experience of salvation as a predetermined, deliberate action by ministry of the Holy Spirit, changes the believer into God. That is, believers are elected the full likeness of Christ. (chosen) by the Father for a salvation relationship (Rom. 8:29-30; Eph. 1:4, 11). The exact meaning of Paul’s in an experience subsequent to the concept of election has been an The Grace Journey of initial act of conversion. Baptists, ongoing discussion with Baptists.6 Sanctification along with the historic mainstream of Largely, Baptist believers have Christendom, affirm the redeeming accepted the notion that election does The journey of salvation is known in 9 presence of the Spirit in the life of the not negate the necessity of individuals theological terms as sanctification. believer at the moment of spiritual Just as the initial act of salvation is a willfully choosing to enter a saving conversion (John 14:17; 1 Cor. 3:16; product of grace, so the development relationship with God.7 The matter of 1 John 2:27). Herschel Hobbs, a and growth of the Christian life is the election is a paradox that is not long-respected Baptist pastor, author, work of God’s unmerited favor. The resolved biblically. Election simply Christian is lifted out of the and interpreter of the Bible, points toward the theme of God’s unregenerate world to do good works. demonstrated the traditional Baptist grace as the central reality of the Every good work accomplished is the perspective on the Spirit: “When man salvation experience. result of God supplying the believer turns in faith to Jesus, by the with the ability, motivation, and power mysterious process of regeneration he Baptism as a Sign to perform loving deeds (Eph. 2:10). is born of the Holy Spirit. . .. When one becomes a Christian, the Holy of New Life From beginning to end, salvation is Spirit takes up his abode in that Once the believer moves into a God’s grace in motion. person’s life. The New Testament relationship of justification with God, knows nothing of the so-called second the initial sign of the new life in Christ The Christian blessing.”11 is water baptism. Following the biblical pattern of baptism by total Life: Riding the The Promise of the immersion, baptism, as practiced by Spirit of Pentecost Baptists, witnesses to the utter grace Wave of salvation. Plunged under the water, The Essential Role of the Jesus comforted his disciples only the new Christian is proclaiming the Holy Spirit hours before his crucifixion with the cleansing power of Jesus’ atoning life, promise of the Holy Spirit’s ministry

6 For an excellent discussion of the Baptist dialogue 10 8 Bruce Larson, Wind and Fire: Living Out the Book concerning election, see Hunt, 126-33. Hobbs, 115-22. of Acts (Waco: Word Books, 1984), 123. 7 9 Ibid., 132. Hull, 131-38. 11 Hobbs, 60. 70 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS in their lives: unless I go away, the (Romans 12:6-8; 1 Cor. 12-14). Son of God and become mature, Counselor will not come to you; but if I attaining to the whole measure of the go I will send him to you” Filling of the Spirit fullness of Christ (Eph. 4:13). (John 16:7b). Jesus’ promise concerning the gift of the Spirit in the In order for the Spirit to accomplish Paul expressed frustration with the lives of his followers does not indicate his many ministries on behalf of Galatian and Corinthian Christians the absence of the Spirit prior to believers, they must be continually due to their lack of maturity and Pentecost.12 Pentecost (Acts 2:1-41) filled with his powerful reality (Eph. growth (1 Cor. 3:1-4; Gal. 1:6-7; simply ushered in God’s witness to his 5:18). Prayerful worship and loving 3:1). The Bible clearly indicates the grace through the Spirit’s testimony of service seem to be the vehicles used by imperative of Christians maturing into the historic Gospel story. the Father to produce a pervasive the likeness of Christ. Even after sense of the Spirit in one’s life (Eph. many years of Christian service, Paul The Work of the Spirit 5:8-20). Jesse C. Fletcher has written: was willing to say: Not that I “The principle, power, and purpose have. . .already been made perfect, but I The Holy Spirit works in the life of a inherent in Christlikeness is made press on to take hold of that for which Christian to accomplish sanctification, possible by His indwelling Spirit Christ Jesus took hold of me. . . the gradual process of growth through the application of His Forgetting what is behind, and throughout one’s lifetime example in daily cross-bearing. But it straining forward to what lies ahead, I (Romans 15:16). God’s Spirit is the is a process, an ongoing discipleship press on toward the goal to win the prize source of empowerment for God’s under the instruction of that Spirit.”13 for which God called me heavenward in people (Acts 1:7-8). He is the Christ Jesus (Phil. 3:12-14). “Counselor/Comforter” (paraclete is Christian Growth and the Character of God Indeed, the Christian life is a process. Essentially, the Christian grows into Even though it is ignited by grace and the character of God. John, the beloved disciple, put it this way: ...now empowered by the Spirit, the Christ life is not we are children of God, and what we will be has not yet been made known. accomplished instantaneously. But we know that when He appears, we shall be like Him, for we shall see Him as He is (1 John 3:2). Those who the Greek word, meaning “advocate”). As such, he serves as the Spirit of The Christian plumb the depths of the scriptures truth, bringing to the Christian’s mind discover the character of God to be the teachings of Jesus (John 14:16-17, Life: A anchored in two eternal realities: 26; 16:13-15). Likewise, he guides holiness and love. God is holy and the faithful into fields of service for Pilgrimage of God is love. Those who know him are the work of the Kingdom (Acts 16:6- Becoming becoming persons of holiness and love 10). (1 Cor. 1:2; 1 Thess. 4:7-8; John 13:34-35). Christian lives are no As the Spirit of God leads, he causes Individual Christian longer governed by the principles of the people of God to have the ability Growth as Process this world. Along the way, Christians to grow in understanding the deep are tempted, falter, and sin, but Christ Indeed, the Christian life is a process. wisdom of eternity (Eph. 3:14-19). forgives, restores, and refocuses life. Even though it is ignited by grace and Christians develop the capacity to see In this lifetime we shall not attain a empowered by the Spirit, the Christ God’s reality in a world that is state of perfection, but we will move life is not accomplished muddled by the pervasive sickness of in that direction (Matt. 5:48). Clark instantaneously. God uses the stress, sin. Not only that, but the Spirit also Pinnock has expressed the high ideal strain, joy, and victory of life to bring produces God’s qualities of life in the of the Christian journey toward God his people to his fullness. believer (Gal. 5:22-23). in writing: Confident assurance of personal The author of Hebrews captured the Freed from egocentrism and security and heaven’s reality are essence of the faith experience as reoriented to God and our nurtured through the Spirit’s process by declaring: . . .let us throw off neighbors, we are now enabled indwelling presence (Eph. 1:13-14). everything that hinders and the sin that by grace to move in the In the midst of life’s transcience and so easily entangles, and let us run with direction of holiness. Free of suffering a Christian can live and serve perseverance the race marked out for us anxiety because of what God with radiant hope. Through the (Heb. 12:1). Paul expressed the has done for us, free of provision of specific spiritual gifts, matter well in writing to the preoccupation with ourselves, God’s people fulfill the high calling of Ephesians: . . .until we all reach unity we can yield up our members to God to be a blessing in his world in the faith and in the knowledge of the God as instruments of righteousness. There is 13 12 Jesse C. Fletcher, Practical Discipleship (Nashville: freedom and love, dying and Mullins, 203ff. Broadman Press, 1980), 140. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 71

rising. Never ending struggle The Bible’s perspective on the history but also steady progress toward The Christian of the world is a record of God’s conformity with Christ as Life: Life mission to redeem his creation and salvation becomes effective in restore unity. His people, Israel, were this life and moves in the Together to be a witness to the world of God’s direction of complete renewal.14 redeeming, unifying power. The Lord Imperative of the God taught Israel to love God and Christian Growth and Church for Christian neighbor (Deut. 6:4-5; Lev. 19:18). the Human Life Cycle nurture Jesus Calls Humanity To more adequately comprehend the The journey of faith is not to be to Loving journey of sanctification, serious traveled in isolation. Faith people are students of the Christian life must people of community. Therefore, to Relationships have some knowledge of the human understand the Christian life, one Jesus, likewise, called men and women life cycle and its impact on persons. must sense the imperative of being to that same love, and he challenged As a God-given reality, the natural related to other people of faith. For his hearers to live by the depth of cycle of life greatly informs our the Christian, the church is the arena God’s law. For instance, according to understanding of the Christian in which one finds the nurture of an Jesus, God’s people are not to commit pilgrimage. In the twentieth century, eternal family. murder, and, more than that, they are studies in the social sciences, as well as to avoid an anger that passes judgment in theology, have helped to illuminate the developmental nature of human life. Erik Erikson, the premier human developmental theorist of the twentieth century, has articulated an Those who plumb the depths of the scriptures eight-stage psycho-social development theory. According to Erikson, persons discover the character of God to be anchored in move through eight developmental two eternal realities: holiness and love. 15 crises along the human journey. God is holy and God is love. Following the lead of Erikson, theologians have plotted predictable spiritual growth crises in human life. Lewis Joseph Sherrill was among the Community as God’s on others (Matt. 5:21-26). Jesus also first to set-forth the crucial stages of Design said those who love God are not to human spiritual development.16 Most commit adultery and, more than that, recently, James Fowler has expressed God created humankind for the they are not to lust in their hearts after the intricacies of Christian living purpose of relationships. The very other persons (Matt. 5:27-30). The through his ground-breaking work on nature of God himself is unified. We Lord led his followers and called the “the stages of faith.” 17 know the loving and Holy One as world to return to the Father’s ideal of Father, Son, and Holy Spirit. In loving unity. Like Abraham who journeyed toward perfect harmony, the triune nature of a city whose builder and maker is God God has always existed. In his loving As Jesus lifted persons out of the (Hebrews 11:10), and the Children of desire to share the goodness of his sinfulness of this world, he placed Israel who journeyed from captivity to harmonious life, God created. He them in the fellowship of his church the Promised Land, so participants in proclaimed to the first man, It is not (Matt. 16: 13-20). Paul the Apostle the New Israel travel toward good to be alone. And so, he created described the church as the place fulfillment in God. Understanding the another in his image (Gen. 2:18-25). where God restores unity (Eph. 2:11- nature of the Christian life as a journey 22). For Paul, the image of the brings hope, wisdom, and precision to Sin spoiled God’s harmonious human body depicted the unity of the Christian ministry. community of creation. The heart of church. The Corinthian Christians of sin is self-centered human nature, a the first century suffered in disunity, nature that proclaims, “I know better and the Apostle wrote to remind them 14 Clark H. Pinnock and Delwin Brown, Theological Crossfire: An Evangelical/Liberal Dialogue (Grand than God about life and I will be the of the essential unity of the Lord’s Rapids: Zondervan Publishing House, 1990), 201. focus of my world.” Living in that church (1 Cor. 12:12-31). Unable to 15 An accurate, succinct description of Erikson’s fashion always destroys human accomplish Christ’s eternal mission as theory can be found in John J. Gleason, Jr., Growing Up to God: Eight Steps in Religious Development community. The result of sin is individual believers, God has joined his (Nashville: Abingdon Press, 1975), 13-20. disastrous to God’s human family people together with complementary 16 See Lewis Joseph Sherrill, The Struggle of the Soul (Rom. 1:18-32). Sin placed divisive spiritual gifts for the shared work of (New York: Macmillan Publishing Co., 1951). barriers between the first man and his kingdom (1 Cor. 12:7-11). 17 James W. Fowler, The Stages of Faith (New York: woman of creation; their relationship Harper & Row, 1981). See also Fowler’s Becoming Adult, Becoming Christian (New York: Harper & was never the same (Gen. 3:1-24). Row, 1984), and Faith Development and Pastoral Care (Philadelphia: Fortress Press, 1987). 72 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

The Role of Christian devoted allegiance to the church, both Therefore, I urge you, brothers, in view locally and worldwide. of God’s mercy, to offer your bodies as Leaders in the Church living sacrifices, holy and pleasing to Karl Barth has expressed the issue The Lord has structured His church God — this is your spiritual act of powerfully: “If he (the Christian) were so that it progresses through the worship. Do not conform any longer to equipping ministry of selected persons. not in the church, he would not be in the pattern of this world, but be Christ has given the church apostles, Christ. He is elected and called, not transformed by the renewing of your prophets, evangelists, and to the being and action of a private mind (Rom. 12:1-2a). Believing lives pastor/teachers. In the pastoral person with a Christian interest, but to are testimonies of praise and worship epistles, the Apostle Paul speaks also of be a living member of a living to the Heavenly Father. God’s people deacons who serve (1 Tim. 3:8-12). community of the living Lord Jesus are the light of the world, and they are Church leaders labor for the express Christ. It is by the Word which meant to shine (Matt. 5:14-16). purpose of preparing God’s people for gathers and builds up this community works of service, so that the body of and calls it to service that he is made The Witness of Christ may be built up... (Eph. 4:11- personally responsible.” 19 12). These persons are to serve in the Kindness, Mercy, spirit of servanthood as did Jesus. The Christian Servanthood and According to Simon Peter these Sacrifice individuals are to Be shepherds of God’s Life: A Journey flock that is under your care, serving as The work of witness finds further overseers — not because you must, but Outward expression in the many acts of kindness, mercy, servanthood, and sacrifice which Christ calls forth from hearts of devotion. The example of Jesus points the way. In His inaugural To follow Christ is to share in the unity of His people, address, Jesus set forth His intentions work for the success of His church, and live faithfully to fulfill the prophecy of Isaiah by identifying with the neglected needy as people involved in mission. ones of life. The Spirit of the Lord is on me, because He has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the because you are willing, as God wants The Assignment of all prisoners and recovery of sight for the you to be; not greedy for money, but blind, to release the oppressed, to eager to serve, not lording it over those Christians proclaim the year of the Lord’s favor entrusted to you, but being examples to What is the service to which the (Luke 4:18-19). Jesus went around the flock (1 Peter 5:2-3). No hierarchy Christian is called by God? To be a healing every disease while he taught. of power exists in the Lord’s church. Always, he looked with compassion Baptists have championed correctly the Christian (born of grace, empowered upon the throngs who came to Him doctrine of the priesthood of all by the Holy Spirit, moving onward believers. As priests unto God, all of toward personal perfection, living in (Matt. 9:35-36). the fellowship of God’s people) is to the Lord’s people serve under the The Lord reminded his disciples that have an assignment to witness the love guidance of the Holy Spirit, respecting when the nations stand at the throne of God in the world (1 Peter 2:9). leaders, but following the Lord’s of eternal judgment, God will measure 18 leadership for each life. The Christian faith is a “doing” faith. our relationship to Jesus by our acts of The spiritual giftedness of Christians is mercy. God will announce at the The Privilege of Life varied, but each is called to contribute judgment, “...whatever you did for within the Church their gift(s) to the cause of one of the least of these brothers of redemption. mine, you did for me.” H. Richard What a privilege it is to belong to the Niebuhr has reminded Christians, Lord’s church, to share life with his The Witness of a Life “When men know that they stand people (1 Peter 2: 9-10)! The church of Holy Devotion before an infinite judge and creator has the mission of living in love and the content of their obligation communicating to the world God’s The witness of redemption is anchored becomes infinite.”20 Perhaps James, redemption in Christ. To follow in a life of holy devotion. As the the Lord’s own brother put it best, Christ is to share in the unity of his believer lives the Christ life in the faith without deeds is dead (see people, work for the success of his world, Christ is preached through James 2:14-26). church, and live faithfully as people example. That must be why Paul involved in mission. One cannot be a implored the Roman Christians: faithful follower of Christ apart from a

19 20 18 Karl Barth, The Christian Life: Church Dogmatics H. Richard Niebuin, “The Responsibility of the See Southwestern Journal of Theology: “The IV, 4: Lecture Fragments, trans. Geoffrey W. Bromiley Church for Society,” The Gospel, the Church and the Priesthood of All Christians,” 30, No. 2 (Spring (Grand Rapids: William B. Eerdman’s Publishing Co., World, ed. Kenneth Scott Latourette (New York: 1988). 1981), 188. Harper and Brothers, 1946), 117. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 73

The Witness of Words In his classic work, Celebration of God’s people through the scriptures, Discipline, Richard Foster declared, the stories of faith pierce to the depth The witness of words apart from a life “The desperate need today is not for a of the human heart, teaching, of Christian character and acts of greater number of intelligent people, rebuking, correcting and training in goodness can be profoundly hollow or gifted people, but for deep people. righteousness (2 Tim. 3:16). and unproductive. Even so, words The classical Disciplines of the spiritual must be spoken. And how can they life call us to move beyond surface Resurgence of Interest believe in the one of whom they have not living into the depths..... We must not in Spiritual Life heard? Paul queried (Rom. 10:14). be led to believe that the Disciplines When a cure has been discovered, the are only for spiritual giants and hence A surge of interest in the pathway of truth must be shared with others. The beyond our reach.... God intends the spiritual development has emerged power of words is awesome and Disciplines of the spiritual life to be throughout Baptist life as the creative. When the Gospel story is for ordinary human beings....”21 twentieth century draws to conclusion. shared, the Holy Spirit is given E. Glenn Hinson’s book, A Serious opportunity to work specifically in the The Disciplines of the Call to a Contemplative Life-style,23 hearts of the faithless. and Henry Blackaby’s workbook, Faith Experiencing God: Knowing and The Witness of What are the disciplines that feed the Doing the Will of God24 are witness Stewardship soul? Foster wrote of (1) the “inward to the vast, renewed interest in the disciplines” of meditation, prayer, way of devotion among Baptists. Such Finally, the journey outward in witness fasting, and study, (2) the “outward works as these are helpful in guiding is performed through the stewardship disciplines” of simplicity, solitude, the Christian toward a deeper of human resources. Life’s material submission, and service, and (3) the awareness of the power and presence possessions must be managed well and corporate disciplines of confession, of God in daily life. 22 shared generously for the sake of worship, guidance, and celebration. Choosing to set aside a daily time for sending forth the Gospel. The work prayer and study of the scriptures of the Lord’s church flourishes Jesus’ Example of would be a great benefit to any and all through the loving gifts of God’s Devotion of God’s people. Actively people. Paul was able to bring relief participating in the corporate avenues to the saints of Jerusalem because of Jesus taught His disciples the ways of of worship will deepen one’s sense of the generosity of the Macedonian devotion (Matthew 6:1-18). By the transcendent and the immanent believers (1 Cor. 16:1-3; 2 Cor. 8-9). example, He worshiped corporately reality of God. Without the disciplines Paul’s own ministry was sustained by (Luke 4:16). Consistently, he pulled of faith, the light grows dim. On the the superlative generosity of the away from the crowds for times of other hand, whatever you ask for in Church at Philippi (Phil. 4:10-20). prayerful communion (Matt. 26:36- prayer, believe that you have received it, Jesus places resources in all of our lives 45). Fasting marked his life (Luke and it will be yours (Mark 11:24). and expects us to manage them well 4:1-2). Surely, his was a life of utter for the mission of the Gospel (Matt. simplicity (Luke 9:58). Once, when 25:14-30). the disciples were powerless to help a Bibliography boy possessed of an evil spirit, Jesus Barth, Kar. The Christian Life: Church Dogmatics. IV, 4. Lecture Fragments. Translated by Geoffrey W. told his loved ones, this kind can come Bromiley. Grand Rapids: William B. Eerdman’s The Christian out only by prayer (Mark 9:29). Those Publishing Co., 1981. who hunger for the power lived out in Blackaby, Henry T. and Claude V. King. Experiencing Life: The God: Knowing and Doing the Will of God. Nashville: the life of the Lord must learn his The Sunday School Board of the Southern Baptist Disciplined Life ways of prayerfulness. Convention, 1990. Bonhoeffer, Dietrich. The Cost of Discipleship. New The Necessity of The Bible as a Source York: The MacMillian Co., 1960. Conner, W. T. The Gospel of Redemption. Nashville: Christian Discipline of Strength Broadman Press, 1945. Erickson, Millard J. Christian Theology. Grand Rapids, The high calling of the Christian life The Psalmist would remind the People Michigan: Baker Book House, 1975, 759-1146. demands a well-spring of strength of God concerning the importance of Fletcher, Jesse C. Practical Discipleship. Nashville: from the Father. To live in the joy of drawing also from the written Word of Broadman Press, 1980. grace and follow the leadership of the God: I have hidden your word in my Foster, Richard J. The Celebration of Discipline: The Holy Spirit, God’s people must be Path to Spiritual Growth. Rev. Ed. San Francisco: heart that I might not sin against you Harper & row, 1988. infused with the life-giving Word. The (Psalm 119:11). As the believer Lord has promised sufficient resources rehearses the mighty acts of God in Fowler, James W. Becoming Adult, Becoming for following in His servant way. history, preserved for the benefit of 23 E. Glenn Hinson, A Serious Call to a Failure to draw forth the resources of Contemplative Life-style (Philadelphia: The God results in spiritual impotence Westminster Press, 1974). 21 Richard J. Foster, The Celebration of Discipline: (John 15:1-8). The Path to Spiritual Growth, rev. ed. (San Francisco: 24 Henry T. Blackaby & Claude V. King, Experiencing Harper & Row, 1988), 1. God: Knowing and Doing the Will of God (Nashville: The Sunday School Board of the Southern Baptist 22 Ibid., v. Convention, 1990). 74 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

Christian. New York: Harper & Row, 1984. ______. Faith Development and Pastoral Care. Philadelphia: Fortress Press, 1987. ______. The Stages of Faith. New York: Haper & Row, 1981. Gleason, John J., Jr. Growing Up to God: Eight Steps in Religious Development. Nashville: Abingdon Press, 1975. Grant, R. M. “Gnoticism.” In The Interpreter’s Dictionary of the Bible. Vol. 2. Edited by George A. Buttrick. Nashville: Abingdon Press, 1962. 404-06 Hinson, E. Glenn. A Serious Call to a Contemplative Life-style. Philadelphia: The Westminister Press, 1974. Hobbs, Herschel H. Fundamentals of Our Faith. Nashville: Broadman Press, 1960. Hull, William E. The Christian Experience of Salvation. Nashville: Broadman Press, 1987. Hunt, Boyd. Redeemed! Eschatological Redemption and the Kingdom of God. Nashville: Broadman and Holman, 1993. Kung, Hans. On Being A Christian. Translated by Edward Quinn. Garden City, New York: Doubleday & Company, Inc., 1976. Leonard, Bill J., ed. Becoming Christian: Dimensions of Spiritual Formation. Louisville, Kentucky: Westminster/John Knox Press, 1990. Maston, T. B. Why Live the Christian Life? Nashville, Tennessee: Broadman Press, 1974. McClendon, James W., Jr. Systematic Theology: Ethics. Nashville: Abingdon Press, 1986. Moore, H. Guy. The Christian Life. Nashville: Convention Press, 1961. Mullins, E. Y. Christian Religion in Its Doctrinal Expression. Kansas City: The Judson Press, 1917. Niebuhr, H. Richard. “The Responsibility of the Church for Society.” In The Gospel, the Church and the World. Edited by Kenneth Scott Latourette. New York: Harper and Brothers, 1946. Pinnock, Clark and Delwin Brown. Theological Crossfire: An Evangelical/Liberal Dialogue. Grand Rapids: Zondervan Publishing House, 1990. “The Priesthood of All Christians.” Southwestern Journal of Theology. 30, No. 2 (Spring 1988). Sherrill, Lewis Joseph. The Struggle of the Soul. New York: MacMillian Publishing Co., 1951. Steele, Les L. On the Way: A Practical Theology of Christian Formation. Grand Rapids, Michigan: Baker Book House, 1990. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 75

Financing Cooperative Susan Ray Freelance Writer Baptist Work* Christian Leader, Baptist Missions Icon I. The Cooperative Program II. Earned and Interest Income 1948-1995 with 1. How It Started and Why It Spread 1. Sales and Fees

2. A Paragon of Success 2. Interest on Invested Funds Roger W. Hall 3. A Changing Scene Baptist General III. Development Income Convention of Texas, 4. The Texas Plan Dallas, Texas IV. Designated Gifts Retired 5. Strengths of the Texas Plan V. Association Mission Gifts VI. Special Mission Offerings VII. Conclusion

*Much of this chapter is based on Robert D. Longshore, "Financing the Work," in Baptists Working Together, ed. A. O. Collins (Dallas: Baptist General Convention of Texas, 1983), 127ff. 76 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

were reaching a crisis in 1918 when Financing Cooperative SBC President J. B. Gambrell and L. R. Scarbrough of Texas launched a Baptist Work massive campaign to raise $75 million in a five-year period. It was an Because Baptists take seriously the percentages may be worse! unprecedented pledge campaign in demands of Christ's Great that it included all Baptist work, with Commission, they have worked Such figures should be a cause of great the state and national conventions as together to implement it. Baptist plans concern to Baptist leaders. They partners. of financing Kingdom work are based indicate a lack of proper discipleship in on belief in local church autonomy both stewardship and missions. People Although $92 million was initially and on the concept of doing will give no more than is expected of pledged, economic problems caused denominational work through them. Have churches been negligent only $58 million to be received. Still, separate, self-governing associations, in expecting their members to give a in 1924, at the end of the $75 million conventions, and organizations. So, to worthy portion of their incomes? Campaign, there was great rejoicing. support the total mission effort Christians will respond to challenging Even more important than the money adequately, many separate Baptist ministries, but church leaders must raised was the discovery that Baptists bodies work in voluntary financial teach biblical truths and provide would respond to a unified, cooperation. opportunities for members to fully coordinated plan of mission support. realize their Christian privileges and The first annual budget the Southern Baptists have sought to teach church responsibilities. Baptist Convention had ever had was presented and adopted, and the next year this "future program" was named the Cooperative Program. The system’s simplicity has allowed a church member to give a gift to his church’s budget A Paragon of Success This financial system has been one of and know that a church-set percentage will go to the keys to Southern Baptists' the state convention treasurer for distribution tremendous growth since 1925. In 2000, Texas Baptists gave $25.9 throughout that state’s work according to the budget million of the total given by all approved by messengers to its annual convention. Southern Baptists through the Cooperative Program, close to 15%. The system has been wonderfully simple and efficient. At its peak of members the biblical principles of In order to help believers grow in their knowledge and commitment, efficiency, the costs of promoting, stewardship - which begin with the handling, and accounting for truth that God is the owner and people church leaders need to help them understand the financial systems Cooperative Program funds has been the trustee of all things. People's five percent - far below the costs of trusteeship includes wise personal through which Baptists support their cooperative work. other fund-raising systems. This money management, integrity in work efficiency was made possible by the and business dealings, and certainly the voluntary cooperation of the various support of the Lord's work. The Cooperative denominational bodies and the Most money for Baptist causes flows Program widespread promotion of the system from the individual Baptist to and by pastors and church members, to the then through the local church. On the How It Started and point that it truly was regarded as the average, $.82 of each dollar is retained Why It Spread Baptist way to support missions. for the support of the church and the The system's simplicity allowed a For the first 80 years of their history, remaining $.18 finds its way to various church member to give a gift to the Southern Baptists supported their state, home and foreign mission church's budget and know that a work in a haphazard fashion. Each fields. About $.08 of what goes for church-set percentage would go to the agency had its representatives on the missions is channeled through the state convention treasurer for road visiting churches to plead for Cooperative Program. distribution throughout that state's support. It was not unusual for some work according to the budget It is disturbing to note that Southern churches to be called upon for a approved by messengers to its annual Baptists rank low among American dozen or more special offerings, convention. That state budget also set denominations in per capita giving. It pledge campaigns, and emergency a percentage of Cooperative Program has long been said that 20% of church drives each year. Mission boards and funds to be forwarded to the Southern members give 80% of the average agencies were in debt most of the time Baptist Convention for distribution church's budget, and half of them give with little prospect for relief. Matters nothing. Today (2001) these among its ministries according to the BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 77 annual budget approved by its church's gifts. All gifts under this plan mission support are also incorporated messengers. will be recognized as cooperative into the Cooperative Baptist giving. Special mission offerings and Fellowship's plan and into the A Changing Scene designated gifts will be handled as alternate giving plans being adopted always and reported as designated. by some state conventions. That is how the system worked in the past. Today the controversy and The Cooperative Program made the division in Southern Baptist life are Strength of the Texas Southern Baptist Convention in reality changing the Cooperative Program in Plan the united body it had been in theory. ways that make it less simple. These changes are designed to put Southern Baptists, unlike their northern counterpart chose to build a Of course, the Cooperative Program breathing room in the Cooperative Program - to give Baptists room to convention to sponsor multiple has been changed many times since ministries rather than developing 1925. It was never meant to be a static differ without breaking their most important channel of cooperation. multiple societies to carry out thing. New and different ministries individual ministries. have been included in it as needs and Whatever changes may come in the priorities have changed. And more system itself, some aspects of basic changes have also been made. cooperative mission support are vital. Earned And For example, in its early years, both First, regular, planned giving by Interest Income designated and undesignated gifts to churches to missions in place of Baptist-sponsored work were counted seasonal and sporadic giving is vital. At Most Baptists are not aware of the as Cooperative Program. By the 1960's most states counted only undesignated gifts. Baptist plans of financing Kingdom work are based At its beginning, it was clearly stated that the fund-sharing partnership on our belief in local church autonomy and on our between each state convention and the concept of doing denominational work through national convention was strictly voluntary. "This arrangement...is made separate, self-governing associations, conventions, simply as a matter of convenience and economy, and may be changed at any and organizations. time."1 Now the Southern Baptist Convention and several state increasingly significant amounts of conventions have begun accepting as the time the Cooperative Program was beginning, the concept of a unified money supplied to Baptist causes Cooperative Program funds those gifts through earned income. This includes that bypass one partner or the other. church budget was also beginning to take hold. This and the laymen's earning from (1) sales and fees and (2) In addition, numerous states offer interest on funds invested. cooperative giving plans that channel tithing movement encouraged regular, gifts to causes outside Cooperative proportionate giving by church Sales and Fees Program budgets or divide gifts by members. different percentages. Second, regular, planned spending by LifeWay Christian Resources (formaly denominational agencies and the Baptist Sunday School Board) earns all The Texas Plan elimination of constant borrowing is of its income from the sale of vital. When agencies' money came in literature and other materials. The Baptist General Convention of Contrary to what many Baptists Texas meeting in Amarillo in 1994 irregularly, they often had to take out loans in order to pay operating believe, LifeWay receives no money adopted a plan that allows churches to through the Cooperative Program. give to the Texas and SBC budget at a expenses. With a more steady flow of percentage adopted by the BGCT at income, they can avoid debt and In addition to producing materials the annual meeting or to the Texas realistically plan their work, which Sunday School Board earnings operate Cooperative Program and Baptist makes an important difference. the two national conference centers at causes beyond Texas, following either Unified church budgets made a similar Glorieta, New Mexico and Ridgecrest, the Convention's adopted percentage difference for local churches. North Carolina; provide some of the division or their own specified Third, it is vital to assure Baptists that funding for the Southern Baptist division. All such gifts sent to the their gifts are always properly Convention Executive Committee; BGCT under this plan are distributed accounted for and used as specified in and help fund many state convention according to the churches' directions. convention budgets that are publicly programs in Sunday School work and As always, these church directions are approved and widely distributed in other areas. given to the convention treasurer on a Annuals, pamphlets, and other form regularly sent in with the Woman's Missionary Union supports materials. itself from the sale of magazines and These vital aspects of cooperative books, along with some direct 1 Southern Baptist Convention. Annual, 1928, 33. 78 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS contributions. Along with some than $2 billion (up from $270 receive the state convention's Cooperative Program support, Baptist million in 1983). matching funds of up to $420 men's work and stewardship (now part In addition to the endowment annually for ministers, a of the SBC Executive Committee) rely funds of Baptist institutions, this cooperating church must give at on earnings from the sale of materials includes money given by least an equivalent amount and from consultant fees for building individuals who specify the through the Cooperative fund campaigns. Baptist causes to which the Program. Baptist colleges and universities receive annual earnings are to be given. The 2001 Texas Cooperative a large part of their income from By carefully investing the funds Program budget included $1.6 tuition, fees, and dormitory rentals. entrusted to it, the Foundation million for this purpose. The Baptist hospitals get most of their earns dollars for support of Southern Baptist Convention income from patient charges. While Baptist causes. Cooperative Program included homes for children and the elderly It should be noted that this over $1 million for the relief of depend less on actual earnings, they Foundation, like other Baptist needy ministers or their widows do receive pay from residents or their foundations and the Annuity through the Annuity Board. families for the care provided. State Board, takes great care to avoid And, of course, each convention agencies who place children in our investing in businesses contrary pays for a portion of its Baptist homes reimburse some of the to Christian principles. And it is employees' retirement and costs and homes for the aging accept interesting to note that the insurance out of Cooperative Medicaid funds. Baptist Foundation of Texas, Program funds. (3)Reserve funds are usually invested. After Baptists finally became debt-free in the early Probably development programs provide the largest 1940's, the Southern Baptist Convention instructed its single source of financial support for Baptist agencies and institutions to set aside reserve funds (1-3 months) institutions. for an emergency. Likewise, the Texas Convention instructed the Executive Board to build and unlike the others, receives no maintain an emergency reserve Interest on Invested Cooperative Program money for fund equal to the cost of two Funds operating expenses. It operates months' operation. Reserve instead on a very small money can be spent only by the Income from interest on invested Executive Board or the funds is also important but, often percentage of the earnings from the funds it manages. Convention in annual session, misunderstood. Baptists' invested and the status of reserve funds is money consists of: (1) Endowment (2)The Southern Baptist reported in convention annuals. and trust funds handled by the Baptist Convention Annuity Board (4)Short-term investments are Foundation of Texas and other Baptist handles retirement and insurance commonly made today by all foundations, (2) Retirement and funds amounting to more than businesses. If funds for a planned $8 billion. As with any good insurance funds handled by the project must wait a few days or retirement or insurance fund, Southern Baptist Convention Annuity weeks before being spent, most the money is invested so that the Board, (3) Reserve funds, and (4) Baptist agencies place them in Short-term investments. promised benefits can be paid to short-term savings or other all participating church and investments according to Before considering each of these, it is denominational employees. The important to stress that these monies approved policies. No programs Board is controlled by both the are delayed or deprived of funds are used only for the purposes adopted purposes of Southern approved by convention messengers approved for them. Actually this Baptists and the laws of the wise practice provides additional and agency trustees or specified by the United States. donors of individual gifts. No mission money from the interest earned. money ever is diverted from its Through contracts between the intended use. Yearly audits by Annuity Board and each state Development independent, reputable accounting convention, ministerial firms verify how all Baptist money is protection/retirement funds for Income spent, with their reports published in pastors and church staff workers Development programs provide one of the conventions' Annuals. come from participating the largest single sources of financial churches and the state's (1)The Baptist Foundation of support for Baptist institutions. This Cooperative Program, plus vital channel of support is relatively Texas, the largest Baptist optional extra amounts from the foundation, is trustee of more new in Baptist life. Until about 1960 individuals covered. In order to only a few institutions were BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 79 aggressively involved in seeking large, In many Baptist ministries, the estate-type gifts. However, with the Special Missions Cooperative Program and other ever-increasing costs of operating Offerings financial channels have joined forces. schools, hospitals and homes, Baptist Two pertinent examples are the institutions were compelled to initiate The Lottie Moon Christmas Offering support of Texas Baptist universities development programs to seek special for international missions, the Annie including scholarship funds, and gifts from private donors. Armstrong Easter Offering for home Baptist Student Ministries. missions, and the Mary Hill Davis Development gifts are received mainly Offering for Texas state missions are Many of these cooperative patterns from individuals and private the three special missions offerings may be changing. For good or bad, foundations. (Some come unsolicited promoted by the Woman's Missionary many unified organizational systems from churches, but Convention Union of Texas. today are breaking down - as is the policies do not allow institutions to working unity the Cooperative seek direct gifts from churches.) The IMB and NAMB receive almost Program had created. Development programs encourage half their income from the two individuals to make gifts of cash, nationwide offerings. In addition to Baptists will need God's guidance in property, stocks and bonds, or paying the salaries of the Texas new ways of doing cooperative businesses either during their lifetime Woman's Missionary Union staff, the missions. With whatever organizational or at death through their wills. state missions offering augments and financial systems are available, support for some ministries and Baptists must continue to carry on the Small cash gifts may be used for provides additional ones. This offering work of His Kingdom. immediate operating expenses or for services such as scholarships. Large gifts are usually invested to provide continuing income, unless they are designated for some specific project. Even more important than the money raised was the The investment of gifts may be handled by the institution itself or by a discovery that Baptists would respond to a unified, Baptist foundation. The endowment coordinated plan of mission support. funds of Texas Baptist institutions are generally managed by the Baptist Foundation of Texas. is promoted by Woman's Missionary Designated Gifts Union and Convention leadership. Bibliography Baptists always have given designated Allocations for these three special Recommendation of Cooperative Missions Giving gifts to causes they chose, and always mission offerings are set through Study Committee, adopted by BGCT, Oct. 31, 1994. will. For the 80 years before the consultation between leaders of Southern Baptist Convention Annual, 1928. Cooperative Program, virtually all Woman's Missionary Union and state Baptist giving was designated giving. or national missions work. Gifts for all Today it still includes support for three from Texas churches are sent volunteer missionaries, providing through the state convention office. In "extras" for children in child-care 2000 these gifts exceeded $25 million. homes, and many other ministries. Other special offerings supported by Baptists include the Cooperative Associational Baptist Fellowship's Global Missions Offering and offerings for world Mission Gifts hunger relief. The work of a Baptist association is supported by direct gifts from its Conclusion cooperating churches. They are usually encouraged to give 3% to 5% of their The Cooperative Program has also budget for all the training, church- been the tie connecting all the starting, and missions work that separate, self-governing bodies of the associations do today. However, some denomination in a working of this work is done with shared cooperation. For example, most home funding from the state convention or missions work has been done through national convention agencies. Two partnership agreements between each prime examples are the training of state convention and the NAMB church leaders and the starting of new Much of this work then also involves churches. associations and local churches.

BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 83

Baptists Relating Locally Paul W. Stripling Waco Baptist Association, Retired I. Traditional Associations 5. Basic Purpose and Tasks of the Waco, Texas Association 1. New Testament Patterns for Associations 6. Informing and Educating the Lynn Eckeberger Ministers of the Association 2. An Overview of Associational Research & History 7. A Focus on Role Change for Development the Association Baptist General (1) English Origins (1650-1707) Convention of Texas 8. Possible Changes of (2) The Association as the Only Associationalism in the Future Denominational Body Lorenzo Peña (1707-1800) II. Non-Traditional Associational Associations Missions (3) Discovery of New Forms of Baptist General Denominational Life Convention of Texas (1800-1848) III. Role of the Director of Missions (DOM) 3. Nature and Definition of Associations IV. Summary (1) Terms Used for Associations (2) Definitions Regarding Associations (3) Summary of Usages and Definitions 4. Functions of Associations 84 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

“contending that the cross was Baptists Relating Locally forgiveness for all who would believe.”6 Traditional was strictly faith. Such spirit of mutual Five General Baptist churches most helpfulness and cooperation between likely organized into a union. Associations individuals and groups is prevalent Subsequently, they sought fellowship throughout the New Testament with the Waterlanders in 1626.7 The A picture of the association (Note Acts 11:1-8; Gal. 2:1-10). necessitates a glance at certain areas. earliest experiment in formal These areas include New Testament In these biblical accounts, there is not cooperation among the Particular patterns; an overview of history; evidence of coercion or control of one Baptists was the issuance of the nature and definition; functions; church over another. Actually, there is confession of 1644. Walter Shurden leadership; director of missions; and, a beautiful picture of love, concern, observes that seven churches in changes for the future. and interest of one group for another. London were seeking to distinguish . . active cooperative endeavors to themselves, in the public eye, from the New Testament assist one another. Most important is Arminian theology of General Baptists Patterns For that among these believers, as and more radical elements of the individuals and as corporate bodies, Anabaptists. However, in 1651 at least Associations there was an immediate and voluntary thirty General Baptist churches in the Midlands published a confession J. W. Ousley indicated that actual association with others and a sense of desire and obligation to aid others of known as “The Faith and Practice of Thirty Congregations.”8 Thus, interchurch relationships existed among General and Particular Baptists prior to any formal associational There is a beautiful picture of love, concern and structure. interest of one group for another...active cooperative Apparently, formal expressions of endeavors to assist one another. connectionalism emerged among British Baptists in the 1650s. Constitutions and statements of purpose were adopted. By 1660 justification for Baptist associations associations had become “common dates back to patterns discovered in whom, in a larger sense, they were a Baptist institutions among both 3 the New Testament. When news was part. General and Particular Baptists.”9 brought to Jerusalem that the “gospel had been taken to Antioch of Syria An Overview Of Associations originally rose primarily and that there were many believers Associational History for functional reasons to provide there, the Jerusalem church mutual assistance to meet whatever immediately sent Barnabas to their English Origins needs the churches had.10 J. C. aid.”1 Another pattern is noted when (1650-1707) Bradley reflected that both General the prophet Agabus arrived in Antioch and Particular Baptists found that and shared with the Christians the The development of the associations successful associationalism was disturbing news that there would be a among Baptists was one of the “impossible without basic agreement “unique features of English Baptist life in theology and ecclesiology.”11 great famine. Immediately, Christians 4 sought to help their fellow brethren in in the seventeenth century.” Essential agreement in faith and order Judea.2 Naturally, because of the “inherent was indispensable. nature of an association, there had to An additional account is the Christians be Baptist churches before there were The essence of the association was in Antioch who were being told that Baptist Associations.”5 Apparently, fellowship. This was an expression of they could not find salvation unless both General and Particular Baptists the basic unity and interdependence of they were circumcised. The frustrated experimented with Associational believers in Jesus Christ. congregation of Antioch sent relations. Particular Baptists followed messengers to Jerusalem for the John Calvin, believing that the purpose of consultation. After atonement of Jesus Christ was for the discussion, the decision was reached elect. General Baptists placed their 6 Walter Shurden, “The Baptist Association: A Historical Introduction,” Associational Bulletin 17, that the gospel was one of grace and emphasis on human freedom, No. 10 (Nov.-Dec. 1983), 2. that the means of receiving salvation 7 J. C. Bradley, “The Association: Alive and Well at 275,” Associational Bulletin 16, No. 5 (May 1982), 2. 3 Ibid. 8 1 Shurden, 2. J. W. Ousely cited Acts 11:19-23 in his discussion of 4 “Baptist Associations,” in Baptists Working Together, J. C. Bradley, A Baptist Association, Churches on 9 Ibid., 3. ed. Alvin O. Collins (Dallas: Baptist General Missions Together (Nashville; Broadman Press, Convention of Texas, 1976, 1992), 74. 1984), 25. 10 Bradley, “Alive and Well,” 2. 5 2 Ibid. Ousley, 69. 11 Bradley, Churches on Mission, 26. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 85

The Association as the which churches could work were T. W. Cox and R. E. B. Baylor.20 Only Denominational together. 16 The twenty-five messengers who had assembled at the Independence Body (1707 - 1800) At the conclusion of the eighteenth Church adjourned in complete century, the major purpose of Many historians agree that the disarray. They were unable to agree associations had shifted “from Philadelphia Association, organized on the Articles of Faith and a providing fellowship to providing an 1707, was the first Baptist association Constitution. However, the organization through which churches in America.12 This association missionary-minded group arranged for could cooperate in missions, provided a model of Baptist another meeting to be held October education, and other endeavors too associationalism. It became a pattern 8, 1840, with the Travis Church near large for individual churches.”17 In for the Charleston Association (1751), Brenham. The church at addition, associations also proved their the oldest Baptist association in the Independence sent three of its value in “securing religious liberty, south. According to Ousley, before seventeen members; the LaGrange reducing doctrinal deviations, securing the actual formation of the church, four of its fifteen members; preaching for churches, encouraging Philadelphia Association, Baptist and, the Travis church sent three of its ministers, and rallying the churches had been meeting thirteen members. All three of these denomination to missions and periodically in the greater Philadelphia churches were served by the same education,” according to Bradley.18 area. From these gatherings, pastor, T. W. Cox. Apparently, there messengers from five churches was no difficulty. Result: the first Baptist association in Texas came into assembled in 1707, and the existence in 1840. . . Union Baptist Philadelphia Association was organized. By 1868, the total number of affiliated churches had grown to sixty-six.13 The essence of the association was fellowship. This Sandy Creek Association (1758) provided another stream of Southern was an expression of the basic unity and Baptist Associational growth. interdependence of believers in Jesus Christ. Preaching, evangelism, and fellowship were primary for them. Shurden noted that the “Charleston association Association. This name was selected gave us order; the Sandy Creek Discovery of New Forms Association gave us ardor.”14 in hope of reflecting the harmonizing of Denominational Life of various groups of Baptists in the Like British Baptists, Baptists in (1800-1848) Texas area. By 1842, the number of America found the theological participating churches in Union justification of associations in their In the early nineteenth century, Association had grown to twelve, with unique view of the church as “both Baptists discovered new forms of a total membership of 433. denominational life. Up to this time, universal and particular.”15 Most for almost a hundred years, the According to some reports, in 1844 important: Baptist churches were association had been the only form of the second Texas Baptist association “independent” in power but Baptist interchurch connectionalism. was organized, the Colorado Baptist “interdependent” in Christian During this period, societies, national Association. (Records provided by this fellowship. The joy of self- conventions and state conventions association, indicate the starting date government did not provide a setting emerged. was November, 1847.)21 It is significant for living in isolation from other like- that at this meeting five churches from minded churches. In carving out an understanding of the Union association were given letters association during this period of time, commending their messengers to Associations in this period held the what type of reception did the following objectives: become a part of the new Associational Associational concept have in Texas? body. Black churches providing for (1)to promote fellowship among According to Ousley, the “initial their needs became factors during the the churches, endeavor to organize an association embryonic stages of these two failed because of anti-missionary associations. The Colorado Baptist (2)to maintain uniformity in faith leaders on one side and pro-missionary and practice among churches, Association gladly received a black leaders on the other.”19 The anti- church which had petitioned (3)to give counsel and assistance to missionary sentiment was shared by membership, 1854, by providing the churches, and Abner Smith and Asiel Dancer; “right hand of fellowship.” 22 Whereas, whereas, the pro-missionary leaders (4)to provide a means through in 1855, the Union Association

20 12 Ibid. 16 Bradley, “Alive and Well,” 2, 3. L. R. Elliott, ed., Centennial Story of Texas Baptists (Dallas: Executive Board, Baptist General 13 Ousley, 70. 17 Ibid. Convention Texas, 1936), 33. 21 14 Bradley, Churches on Mission, 26. 18 Ibid. ______”The History of the Colorado Baptist Association.” Provided by the Coastal Plains Area 15 Ibid. 19 Ousley, 71. Baptist Office, Oct. 27, 1994. 86 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS recommended the “rejection of the historically this was not 1. Lloyd Corder defined an petition of the Colored Church at necessarily true. For the association as: emphasis in the past was more Anderson” because of their condition “a fellowship of churches on as “servants.” This association on “doctrinal” agreement mission in their setting.”28 recommended “separate meetings” for regardless of the size and this Black congregation. boundaries in which a given 2. One of the more popular association was located. definitions is provided by In 1843, effort was made to organize E. C. Watson: another association to be called Sabine 2. A popular usage is that the Baptist Association. After disagreements association refers only to the The Baptist association is a self- and the failure to form this association, annual meeting. determining Baptist interchurch 1847, the Sabine Association dissolved. According to Ousley, “the fact community created and Most of the messengers organized into that the messengers meet and sustained by the churches the Eastern Missionary Baptist vote, constitute their meeting, is affiliated with her and Association. The next year the group interpreted by some to mean responsible to them through changed its name to Soda Lake Baptist that the association is no longer their messengers, in which the Association, often referred to as the third truly in existence and neither churches foster their fellowships, Baptist association in Texas.23 Texas will it be in existence until it is their unity in faith and practice, Baptists have 110 associations in 2006.24 reconstituted the following and give and receive assistance in The total number of associations achieving their purpose.29 throughout the Southern Baptist year.” Convention exceeds twelve hundred.25 3. Another interpretation is the 3. Another definition of an way the term “association” is association was born out of a conventionwide historic conference on Associational missions attended by over 600 The main thrust, just as a local church is a fellowship Associational directors and other of worshipping and serving individuals, is that an Baptist leaders, l963: A Baptist association is a self- association is a koinonia of worshipping and determining spiritual body of serving churches. messengers from churches which are in voluntary basic agreement as to faith and practice providing used — a continuing a program of assistance that aids Nature And interchurch organization. Later, cooperating churches desiring to Definition Of in examining several definitions, reach their full potential of the term “interchurch spiritual growth and service in Associations fellowship” is used by Allen keeping with the commission of Terms used for Graves to denote some of the Christ.30 performing tasks of the associations A pivotal point of difference in Associational missionary, also the above definition is this: some Terms used for associations help one called the director of missions, as would contend an association is to understand their basic nature and he or she leads an association.27 26 composed of churches rather definition: 4. The association is a doctrinal than messengers. (Note later 1. Often the term is used in a and cooperative fellowship. The discussion.) geographical sense to describe an main thrust, just as a local 4. One of the most innovative association. The basic territory church is a fellowship of Associational missiologists in in which the participating worshipping and serving churches are located is referred Southern Baptist life, J. C. individuals, is that an association Bradley, provides the following: to as the “association.” Though is a koinonia of worshipping and this may be a correct way of serving churches. A Baptist association is a self- describing boundaries and governing fellowship of designated areas of churches, Definitions Regarding autonomous churches sharing a Associations common faith and active on

22 Paul W. Stripling, “The Negro Excision From A review of some current usages of the Baptist Churches in Texas (1861-70)” (Th.D. diss., 28 Southwestern Baptist Theological Seminary, 1967), term “association,” substantiates the F. Russell Bennett, Jr., “Focus on Associations,” 73. Baptist History and Heritage Vol. XVII, No. 2 (1 fact that there is not complete April 1982), 2. 23 Robert A. Baker, The Blossoming Desert (Waco: agreement as to the definition of an 29 Word Books, 1970), 88. Watson cites Allen Graves, Principles of association. Administration For A Baptist Association (Nashville: 24 Lorenzo Peña, Association Missions, Baptist Broadman Press, 1978), 9 General Convention of Texas 30 Report of Conference on Associational Missions, 25 Southern Baptist Convention, Gulfshore Baptist Assembly, Pass Christian, Mississippi, http//www.sbc.net/aboutus/default.asp. 27 Feb. 11-15, 1963 (Atlanta: Home Mission Board, Bradley, Churches on Mission, 53. SBC 1965), cited by Ousley, 73. 26 Ousley, 72. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 87

mission in their setting.31 An association is normally 1. Associations help churches fulfill characterized by similar doctrinal their missions by providing a Bradley’s definition provides a broad beliefs and by spiritual harmony. mutually supportive fellowship base of understanding of an of churches, encouraging association: churches that comprise an Associations are usually located in a agreement on doctrinal and association are “free, independent, and particular geographical area. practical issues basic to self-governing, autonomous churches” fellowship and consistent with that decide to associate themselves to There is an annual meeting of messengers from cooperating mission . . . and building a base do certain things together. Such a for mission strategy.35 fellowship of churches involves congregations. 2. Associations are missionary “to “oneness, shared life, mutuality and There is adherence to similar polity koinonia.” the core”— like the church, the observed by local churches, with association is missionary by Important: An association is created associations having the right to accept nature. by the churches and is accountable to or reject messengers, as well as 3. Associations are crucial to those churches through their petitioning churches (the procedure denominational loyalty: the first messengers. An association, like other most churches follow in seeking line of denominational life. The general bodies of Baptists, state membership in an association). way most Southern Baptists gain conventions, and the Southern Baptist Recognizing that without Baptist first-hand experience with the Convention, is self-governing. churches there would be no Baptist denomination is through an W. W. Barnes likewise validated the associations, under the Lordship of association. principle that an association is Christ, the association is to be looked sovereign, independent and self- governing.32 One may conclude that associations The Baptist association is a self-determining Baptist are not composed of churches, but of interchurch community created and sustained by the messengers and that churches are in the cooperating fellowship of an churches affiliated with her and responsible to them association as their messengers comprise the membership, according through their messengers. to Ousley. Others acknowledge that churches are members of an Associational family. They comprise a upon as autonomous, independent, unit called an association — and and yet interdependent and thereby are designated by a certain cooperative in relationship with local Basic Purpose name such as “Austin Baptist churches and agencies and bodies of Association,” and meet the needs of other Baptist groups. and Tasks of the fellowship, financial support, doctrinal Association and other areas under the term Function Of The basic purpose of the association is “cooperating.” Associations to enable churches to be in fellowship and to be on mission together.36 A local church has no authority over As the student reflects on the history an association, neither does an as it relates to the emergence of the Everything . . . such as motivation, association have authority over a local association, several factors become organizational structure, budget, church. Churches and associations evident as to how associations help calendar, goals and activities are all then can cooperate with each other. churches. As a matter of fact, the interrelated to the purpose. Historically, the independence and association, the nearest “unit” to the What then do associations do . . . or, sovereignty of the local churches has local church, helps the churches in what are the tasks of an association?37 always been recognized. ways no other general Baptist body Summary of Usages and can accomplish. Why? Because the Fellowship - Nurture harmony, faith, Definitions association is concerned with the practice, as well as fellowship among whole life of its members, reflects churches. Some concluding statements relating Bradley.33 The association is basically to nature and definition: “a network of relationships through Mission Performance - Call the which churches give and receive churches to be on mission by assistance in the fulfillment of their providing resources and. services to mission.”34 churches. 31 Bradley, Churches on Mission, 15. 35 32 Ousley, 73, who cites William W. Barnes, The Ibid. 33 Southern Baptist Convention (Seminary Hill, Texas: Bradley, Churches on Mission, 19. 36 Ibid., 21. W. W. Barnes, 1934), 11. Note also W. W. Barnes, 34 The Southern Baptist Convention, 1845-1953 Ibid. 37 Ibid., 22-23. (Nashville: Broadman Press, 1954), 1-11. 88 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

Administration - Govern the all ages to come.”40 This action 3. We suggest that in thinking and in association under the lordship of precipitated the beginnings of both fact the Associational mission program Christ by planning the association’s Baylor University and The University be considered a part of the total world programs and managing its resources. of Mary Hardin-Baylor. mission program. . . and that in every respect the Associational missionary Informing and A Focus on Role will be considered as belonging fully Educating the Change for the to the Southern Baptist family of missionaries. We affirm that the Ministers of the Association association as a vital link in Baptist life Association A focus on role change for the exists for fellowship, cooperation, and association. service; and that one of its major tasks Informing and educating ministers in is missions. 41 the association: Since 1707, Already the reader has observed Associational activities have included a changes in the denominational life at In the light of the above, associations strong emphasis on doctrinal sermons, the emergence of state conventions, as have cooperated with state discussions by churches about their well as the Southern Baptist conventions and the national bodies, “faith and practice” and other such Convention. As these denominational yet maintaining their “autonomous” emphases on informing the minister. entities began to grow, there never nature. There is a “particular” An interest in the training of ministers appeared to be a deliberate attempt to relationship enjoyed daily between became quite apparent in the undermine associationalism. Yet, some associations and state conventions Philadelphia Association on October felt that associations began to make because of geographical and philosophical opportunities. An “interdependence” with all Southern Baptist entities is needed by associations. In Texas, a number of The association is basically “a network of associations are assisted substantially in relationships through which churches give and financial support by the Baptist receive assistance in the fulfillment of their mission.” General Convention of Texas. While churches, associations, and state conventions are autonomous, they are at the same time interdependent. 5, l756, when Isaac Newton proposed some philosophical changes. There is a most prominent inter- that an academy be established at However, the Home Mission Board, relationship among each of them. In Hopewell, New Jersey. Later, in l762, Southern Baptist Convention, the case of the associations, they serve the Philadelphia Association led in the provided the 1963 conference on the needs of the churches; the same establishment of Rhode Island Associational missions to provide a can be said of the state conventions. College, (Brown University).38 forum for Associational work for the The Constitution of the Baptist Charleston Association, l756, future. The “summation committee” General Convention of Texas, Article promoted offerings in churches for presented a report that reflects an II-Object, in part reads: “to awaken ministerial education. In 1826, during interest for the association, if need be, and stimulate the churches to the the “State Convention of the Baptist to return to its original role, or nature. greatest possible activity in evangelism, Denomination in South Carolina, The following is a part of their report: missions, Christian education and action was taken leading to Furman benevolent work and enterprises. . 39 University.” 1. The Associational unit of the ..”42 The Baptist General Convention missionary enterprise in Southern of Texas goes about this principally by Texas Baptists have, historically, also Baptist life is a constituent part of working with and through the demonstrated a great concern about their total task force for world associations. Extensive orientation education. Ousley proudly noted that missions, rather than a tool, a channel, and planning meetings are carried on at the second meeting of the Union or a sub-division of any other portion Baptist Association, 1841, William M. of the missionary emphasis of the throughout the year. The “substantial Tryon led in the establishment of a denomination. financial” support referred to above Baptist Educational Society. He was makes it possible for a number of assisted by James Huckins, Judge R. 2. We concluded that while associations in Texas to have a E. B. Baylor, and others. The completely separate from each other, Director of Missions on the field as intention was expressed to begin a there exists a vital interdependence of well as other associational staff Baptist University “capable of the association, the state conventions, members. enlargement to meet the demands of the Southern Baptist Convention, and the . They each serve a distinct purpose, they each 41 “ 38 Henry C. Vedder, A Short History of Baptists have a special work to do. Report of the Summation Committee,” in Report (Philadelphia: American Baptist Publication Society, of Conference on Associational Missions. Gulfshore 1907), 354. Baptist Assembly (Atlanta: Home Mission Board of the Southern Baptist Convention, 1963), 174, 178. 39 Joe M. King, A History of South Carolina Baptists 42 (Columbia: General Board of the South Carolina Baptist General Convention of Texas Annual, 1994, Baptist Convention, 1964), 187. 40 Ousley, 75. 33. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 89

A Summary of the relationship of the help associations do some The two sources most often referenced local church and association is most reconfigurations appears to be regarding the Baptist Association are important, particularly in light of on the horizon. the biblical account of the early Ousley’s observations: 3. Associations will be affected by churches and the historical experiences of Baptists and similar ecclesiastical 1. A local church, a spiritual the growing movement to form bodies. The Baptist sense of fellowship, determines who can compatibility-group fellowships association would seem to call for a be received as members . . . so — such as ethnic fellowships, self-determined group of self- does an association. black fellowships, bivocational fellowships, etc. governing congregations agreeing to a 2. The membership is voluntary in commonly held purpose in order to a local church . . . so is it in the 4. There will probably be an mutually extend a biblically-sound association. increase in the number of accomplishment of the Great associations of similar kinds of 3. A local church decides on its Commission by way of cooperative churches — based on doctrine, budget . . . so does the association. ministry and missions. Among a program style, and other factors. variety of Baptists, and with regard to 4. A church is independent in spirit New associations most likely will specific generations of Baptists, to and diversity . . . so is the follow nontraditional lines. speak of anything less or anything association. Thus, the traditional associations more might not meet the persistent 5. A church is interdependent may be reduced in numbers. definition of a Baptist association. . . . so is the association. 5. Associations will increasingly Anything less would seem not to be a 6. A church could exist without the take on a role in world missions Baptist association. Anything more association, but, its service for Christ would be hampered. 7. The association could not exist We affirm that the association as a vital link in without the local church. 8. Local churches determine their Baptist life exists for fellowship, cooperation, and participation in the associational service; and that one of its major tasks is missions. programs. 9. Local churches send messengers to the association. Without — such as partnership-relations going through the association, might bring undo requirements, churches send messengers with other associations, and beyond. whether beneficial or not. When it directly to state conventions, as comes to Baptist associations, it's the well as national conventions. 6. The role of the Associational "anything more" that seems to declare 10. Though motions have been director of missions will shift to the distinction of "traditional" or made that messengers be chosen reflect changes in churches and "non-traditional." other than by the local church, associations — such as church- such motions never have been responsive rather than The Baptist association has passed, and such polity has not convention-responsive. Many experienced several shifts in often, if ever, been practiced. directors, as now, will serve organization, expression, and more than one association. usefulness. Undoubtedly, in their time, Possible Changes Of There will be a deep desire to the associations that initiated the shifts restore the title, “Associational were called "non-traditional." To the Associationalism In missionary.” credit of Baptists, if the "non- The Future 7. Associations will find their traditional" became "traditional" it did so by remaining biblically-sound and A focus, on some of the more salient existence dependent upon the effectiveness with which they mutually practical to its member areas reflected by Bradley in a speech congregations, that is encouraging. at Glorieta Baptist Conference Center, deliver the desired benefits to 1994, can be seen in the following:43 the churches — originally, Among Texas Baptists the issue of associations were “invented” by "non-traditional" forms of association 1. Many associations will continue churches to meet their needs ... resulted in a motion to study the basis to be essentially as they are now they were “reinvented” as needs of association formation at the BGCT — basically, territorial. changed. annual meeting in El Paso on 2. “Parent-offspring” and base- November 8, 1999. A convention satellite associations will be easily Non-Traditional appointed committee was charged identifiable — a model that will with bringing a report to the annual Associations meeting in Corpus Christi on October Associations have enjoyed a long and 31, 2000. The adopted report 43 J. C. Bradley, “Possibilities for the Future of affirmed the right of any group of Associations.” Speech, Glorieta Baptist Conference enriching relationship in Baptist life. Center, July, 1994. 90 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

Baptist churches to form an these changes were not yet known, the decades gone past. That which shaped association, whether it be based upon report recommended that a recently our sense of limit has so been blurred, geography, affinity, ethnicity, or other formed Hispanic association serve as a our relationships seem boundless. compatible grouping. The report pilot project and that for a two-year Therefore, only those churches that recognized the geographically defined period churches considering the are led of God to thus relate to one association as a proven means for formation of non-geographic another define their own Baptist effective and efficient partnering to associations allow for the development Association. win the State of Texas to Christ; to of new BGCT funding guidelines. The encourage unity among the churches; report concluded by saying, and to allow for the development of a “Although the committee Role of the strategy to reach every person in a recommends the recognition of non- Director of particular geographic area. However, geographic associations, we believe at guidelines and requirements to the this time geographic associations Missions (DOM) access or delivery of the BGCT remain the preferred method of What does a director of missions do? resources provided to local organizing on a local level." One thing is certain, it is hard for a congregations traditionally were not Through the years churches outside director of missions to do anything if established to accommodate non- there are conflicting ideas about what geographic associations. the state of Texas who desired to be more closely related to the BGCT the role is supposed to be. On the Realizing that any change in the were encouraged to seek affiliation other hand, where there is substantial relationship to non-traditional with an existing association in Texas. agreement in an association about what the director's job is, great benefits result. J. C. Bradley states, "The director of missions provides The Baptist sense of association would seem to general leadership and services to the call for a self-determined group of self- total life and work of the association. The nature of the role is determined selecting congregations agreeing to a by the nature of the association (which is based on the nature of the church) commonly held purpose in order to mutually and by the nature of the Christian extend a biblically-sound accomplishment of ministry." 44 the Great Commission by way of cooperative Allen Graves, in Principles of Administration for a Baptist ministry and missions. Association, provided his understanding of the role of directors of mission by stating, "the ultimate Churches in U.S. states adjacent to associations would affect directly the evidence of effectiveness on the part of Texas associations have affiliated with financial support from the BGCT to the director of missions is his ability to the BGCT through Texas associations. all associations, special care was given lead the association in performing her in the report to both protect and In the 1940’s to 1970’s churches in tasks." Graves' "principles" are recognize the autonomy of the local Minnesota-Wisconsin were detailed, also by Bradley: 45 church and the local association. encouraged by the Southern Baptist Convention to thus relate, as an 1. Leading the association to “be a Speaking specifically to the process of Baptist interchurch fellowship offering financial assistance and church association to the BGCT for strength and stability. where there is open services to local congregations, the communication, mutual trust, report said, "Churches who make up Baptist Associations will continue to and mutual support;” the membership of non-geographic express themselves as determined by 2. Providing pastoral care and associations must be uniquely aligned the relationship choices of their with that association and not also counsel for the pastors, church membership churches. Given all its staff members, and their families. related to a geographic association." structure, its organization, and its In addition, the adopted report history, in the end the Baptist 3. Administering the mission work provided a means of direct church Association is relational. If we can the churches do cooperatively access to state convention assistance relate, we can associate. Trends toward through the association; and and services as long as the church globalization rather than localization “positively supports the ministry, 4. Directing the program of church have accelerated with the advent of missions and budget of the BGCT but development. believes that the geographic telecommunications, the world wide web, the internet, travel and an In the continuing desire to define the association in which it is located is role of the DOM, one would be wise unable to meet its needs.” international citizenry. People, business, and their relational lives seem Admitting that the full implications of to be without the boundaries of 44 Bradley, Churches on Mission, 52. 45 Ibid., 53. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 91 to examine Bradley’s three- resources to provide mission dimensional ministry (role): mission opportunities, whether mission Summary strategist, ministry to the churches and trips or starting new churches. ★ Associations are doctrinally-based church leaders, and general leader of The association must provide fellowships of churches on mission the association. Thus, the balance in missional opportunities for their — both individually and together ministry is seen in the mission constituents. For larger — in their unique setting. strategist-minister-leader model of the churches that can do this on ★ Associations, as self-governing director of missions, a role covering their own, the associations can Baptist bodies created by the the entire life of the association (See serve as one of their local churches, have an inherent illustration below). 46 expressions, their "Jerusalem" in responsibility for developing a 47 the Acts 1:8 sense. comprehensive strategy for mission Bradley affirms each dimension:: to their particular areas. 5. Network Facilitator: Directors Mission Strategist—churches in of Missions frequently serve as ★ The denomination cannot hope to relation to communities constituting facilitator or broker for churches involve all churches in anything the association's area; receiving denominational without the active participation of associations. Minister—individual churches, pastors services. Today, this task has and other leaders; and been broadened and complicated ★ While self-governing is an with improved technology, indisputable right of every Baptist Leader—of the association as a communications and a body, it is tempered by the general body of Baptist. significant increase in the necessity for, the spirit of, and the number of organizations that duty to practice inter-dependence In recent years, church leaders have offer help to the local church. and cooperation. been asked what they consider to be The need remains, the solution the most important tasks that a A Baptist association is a self- is just more complex. director of missions should carry out. Some of those suggestions are: 1. New Work Strategist: Churches see that an important reason to cooperate is to start new congregations. In some The Three-Dimensional associations the DOM is a church planter, in others, helps Role churches start churches. of Directors of Missions 2. Church health/growth strategist: Churches across the land are plateaued, declining and Minister to the Churches looking to the associations for help. Others need to become healthier. Helping them can be and Church Leaders difficult because effective church health requires customized help. 3. Mentor/Guide/Confidant to the Pastors: This used to be called “pastor to the pastors.” Today the Director of Missions' role is more appropriately described as a mentor or coach. For other pastors, the DOM may serve as a collaborator with whom ideas can be shared. 4. Source of missional opportunity: The need for the individual Mission Strategist Christian to be on mission is undeniable. It is inscribed on their DNA. Unfortunately, some churches do not have the

46 Allen Graves, Principles of Administration for a Baptist Association (Nashville: Broadman Press, General Leader of the Association 1978), 124. 47 Bradley, Churches on Mission, 53. 92 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS governing fellowship of autonomous Articles churches sharing a common faith and Bennett, Russell R., Jr. “Focus on Associations.” active on mission in their setting.48 Baptist History and Heritage XVII, No.2. Nashville: Convention Press (April 1982). ______. “The Association Alive and Well at 275.” Associational Bulletin .16, No. 5. Atlanta: The Home Mission Board, Southern Baptist Convention (May, Bibliography 1982). “Report of the Summation Committee.” Report of Conference on Associational Missions. Gulfshore Books Baptist Assembly. Atlanta:Home Mission Board of the Southern Baptist Convention, 1963. Baker, Robert A. A Summary of Christian History. Nashville: Broadman Press, 1959. Cox, Norman Wade, ed. Encyclopedia of Southern Baptists. Vol. I. Nashville: Broadman Press, 1958. S.v. ______. The Blossoming Desert. Waco: Word “Associational Missions,” by H. S. Sauls. Books, 1970. Shurden, Walter. “The Baptist Association: A ______. The Southern Baptist Convention and Its Historical Introduction.” Associational Bulletin. 17, People 1607-1972. Nashville: Broadman Press, 1974. No. 10. Atlanta: The Home Mission Board of the Barnes, William W. The Southern Baptist Convention. Southern Baptist Convention (November/December Seminary Hill, Texas: W. W. Barnes, 1934. 1983). ______. The Southern Baptist Convention, 1845- 1953. Nashville: Broadman Press, 1954 Speeches Bradley, J. C. A Baptist Association, Churches on Bradley, J. C. ”Possibilities for the Future of Missions Together. Nashville: Convention Press, 1984. Associations.” Speech, Glorieta Baptist Conference Center, July, 1994. Dent, John, ed. 1993 Directory of Associational Missions Directors. Greer: Faith Printing Company, 1993. Dissertations Elliot, L. R. ed. Centennial Story of Texas Baptists. Stripling, Paul W. “The Negro Excision from Baptist Dallas: Executive Board, Baptist General Convention of Churches in Texas (1861-1870).” Th.D. diss., Texas, 1936. Southwestern Baptist Theological Seminary, 1967. Graves, Allen. Principles of Administration for a Baptist Association. Nashville: Broadman Press, 1978. ______. “The History of the Colorado Baptist Association.” Provided by the Costal Plains Office, Oct. 27, 1994. King, Joe M. A Short History of the South Carolina Baptists. Columbia: General Board of the South Carolina Baptist Convention, 1964. Ousley, J. W. “Baptist Associations.” In Baptists Working Together. ed. Alvin O. Collins. Dallas: Baptist General Convention of Texas, 1976. Sullivan, James L. Rope of Sand with Strength of Steel. Nashville: Convention Press, 1974. “Texas Baptist Facts,” 1994 Texas Baptist Calendar and Directory. Dallas: Baptist Executive Board, Baptist General Convention of Texas, 1994. Vedder. Henry C. A Short History of Baptists. Philadelphia: Baptist Publication Society, 1907. Watson, E. C. Superintendent of Missions for an Association. Atlanta: The Home Mission Board of the Southern Baptist Convention, 1969.?

48 Bradley, Churches on Mission, 15. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 93

E. Edward Baptists Relating Schmeltekopf Within Their State Baptist General Convention of Texas, I. Baptist General Convention III. Related Entities 1932-2006 Ken Camp of Texas Introduction The Baptist Standard 1. How it developed 1. Hispanic Baptist Convention Dallas, Texas 2. What it is Charles P. 2. Korean Baptist Fellowship of Texas McLauaghlin 3. Why it exists 3. Other Language Groups State Missions 4. How it functions in Commission, Baptist 4. Black Baptist Churches Annual Meeting General Convention of Texas 5. The Face of Texas 5. How it is organized 1919-1998 Amelia Bishop (1) Committees IV. Offspring Conventions Former President, (2) Boards of Directors 1. Born out of Cooperation: Woman’s Missionary Minnesota-Wisconsin Baptist Union of Texas, a. Institution Boards Convention Freelance Writer, Austin, Texas b.Agency Boards 2. Born out of Controversy Mark Wingfield c. The Executive Board (1) Baptist Missionary Association Wilshire Baptist Church II. Affiliated Entities (2) Southern Baptists of Texas Dallas, Texas Convention 1. Texas Baptist Men 2. Woman’s Missionary Union of Texas 94 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

poor. But they all had one thing Baptists Relating Within in common: they believed in a spiritual, democratic Christianity Their State instead of the sacramental and autocratic types.4 inform the reader regarding the role of These characteristics suited Baptists Baptist General one state convention. well for life on the frontier. They Convention of prospered and soon began organizing How It Developed their work. The first regular Texas missionary church was constituted at Baptist ministry and witness, which Washington-on-the-Brazos in 1837. This chapter identifies the role of state eventually led to organizing the Other churches soon followed: conventions in the United States by Baptist General Convention of Texas, Independence Church, 1839; First, focusing on the Baptist General began in the early part of the 19th Galveston, 1840; and First Houston, Convention of Texas (BGCT). The century. Church historian Robert A. 1840. Later in 1840 the first Baptist first state convention was organized in Baker dates the first Baptist sermon association was formed. Trammell South Carolina in 1821, about 170 preached in Texas in 1820 by Joseph states that, “With the annexation of years after the emergence of the first Bays.2 Another historian indicates that Texas and the war with Mexico, there Baptist Association in England. the first Baptist sermon preached in came a large number of ordained “Basically the same needs which had Texas was by Freeman Smalley at ministers from other states. Growing earlier resulted in the formation of the Pecan Point on the Red River in the churches developed in Huntsville, Austin, Marshall, Tyler, Matagorda and other communities.5 Also in 1840 James Huckins, a They believed in a spiritual, democratic missionary appointed by the American Baptist Home Missions Society arrived Christianity instead of the sacramental and in Texas. The following year another autocratic types. missionary, William Tryon, came. In 1845, Baylor University was chartered by Huckins, Tryon and R. E. B. Baylor in behalf of the Texas Baptist 3 Education Society. On September 8, district associations produced a cry for home of William Newman in 1823. 1848, The Baptist State Convention help on a statewide basis.”1 Opposition by Roman Catholics and was organized at Anderson in Grimes State Baptist conventions engage in Indians made progress difficult for County. Four associations had been many worthwhile causes. They assist Baptists. Never-the-less, the Baptist formed by this time and 35 churches in starting new, in eliciting support witness in Texas developed deep roots contributed. Twenty-five churches from older churches for the missionary in the early years and it was sent messengers to that first state causes already underway. They operate strengthened by the influx of Baptists convention. state Baptist papers, promote missions from other states, especially those east of the Mississippi: In 1853, Baptists of eastern and in the state, the nation and the world, northern Texas withdrew from the and operate schools and academies, During the early 1830s, all State Convention because they felt homes for children and the aged, and kinds of people came to Texas - neglected insofar as mission work in hospitals. They receive and distribute the poor and the well-to-do, the those sections of Texas was concerned. funds in state convention ministries illiterate and the educated, the They later named a new convention and elicit funds for national slave and the free, the vulgar and the Baptist General Association of convention ministries. They give a full the cultured, the irreligious and Texas. Three other conventions of accounting of all funds that come the Christian. All major Baptists emerged: North Texas through the Convention offices. They denominations of Christianity Convention (1879-1883), The East have a vital role to fill in the organized were represented. Among these Texas Convention (1877-1884) and work of Baptists. was a handful of Baptists. Some The Central Texas Convention (1880- were missionary, others were 1884). All these groups merged into State Baptist conventions structure antimissionary. Some were the Baptist General Convention of themselves in many different ways uneducated, others were well Texas in 1886. because they vary greatly in age, size, educated. A few had a little organization and resources. An wealth while the many were examination of the history, nature, purpose and function of the Baptist 4 L.R. Elliott, ed., Centennial Story of Texas Baptists (Dallas: The Executive Board of the Baptist General General Convention of Texas will 2 Robert A. Baker, The Blossoming Desert (Waco: Convention of Texas), 1936. Word Books, 1970), 14-15. 5 Timothy Trammell, “The State Convention,” In 3 1 Norman W. Cox, ed. Encyclopedia of Southern Baptists Working Together, ed. Alvin O. Collins James L. Sullivan, Baptist Polity As I See It Baptists (Nashville: Broadman Press, 1958) vol. II, s.v. (Dallas: Baptist General Convention of Texas, 1976), (Nashville: Broadman Press, 1983), 100. “Texas, Baptist General Convention of,” 1374. 83. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 95

The second Article of the first Convention of Texas was formed in 1. The worth and importance of Constitution adopted by the 1910. In 1960 an agreement was the individual. This idea is often Convention stated that “The objects approved by both the Mexican Baptist called or is at least based upon of the Convention shall be missionary Convention of Texas and the Baptist the doctrine of “the priesthood and educational, the promotion of General Convention of Texas to unite of the believer.” Baptist state Harmony of feeling and concern of these two bodies for the purpose of conventions consider the worth action in our denomination, and the inspiration and fellowship. Since that of every individual Baptist as organization of a system of operative time, Hispanic Baptists have been a paramount. measures to promote the interest significant and growing segment of general of the Redeemer’s Kingdom Baptist life in Texas. 2. Baptists hold firmly to the within the state.”6 Further into the concept that cooperation is Constitution, a part of Article XII Black Baptists have been a part of voluntary, never demanded or reads, “The Convention shall never Baptist Convention life for many years. coerced. Motions and possess a single attribute of power or A few Blacks have been members of resolutions passed by the state authority over any church or regular Anglo churches, but more and convention are not authoritative association. It absolutely and forever more Black congregations are now for individual Baptists or disclaims any right of this kind hereby becoming a part of the Baptist General churches. They are authoritative avowing the cardinal principle that Convention of Texas. Currently there only for the Convention, its every church is sovereign and are over 400 Black Baptist churches officers, committees, boards, independent.” 7 that are part of the Baptist General agencies, institutions, etc. Convention of Texas. The Executive There was significant growth during 3. The autonomy of the local the first 50 years of Baptist witness in Texas. By 1860, there were 500 Baptist churches and 24 associations. When the Baptist General Convention of Texas When the Baptist General Convention of Texas was founded in 1886, there was founded in 1886, there were 1,500 were 1,500 churches, 100,000 churches, 100,000 members members and 60 associations. and 60 associations. Since 1886, the witness and ministry of Texas Baptists has grown and prospered. The total membership of congregation is magnified in churches affiliated with the Baptist Board of the Baptist General Baptist life. Every church is free General Convention of Texas in 2005 Convention of Texas has an office of and self-governing. was over 2.3 million with over 4,300 Relations. The Director churches and over 1300 missions in of that Department works with five or 4. Baptist conventions are 111 associations. The Convention has six national Baptist state conventions dissimilar. They, too, are a direct relationship with numerous in Texas and seeks to maintain autonomous and consequently institutions, including universities, harmonious relationships with Baptist self-governing. Just as churches hospitals, children’s homes and congregations among the Blacks who differ, state conventions differ.9 geriatric centers for the elderly. These are not a part of the Baptist General 5. Baptist structure has two levels 23 institutions operate in over 100 Convention of Texas as well as — the church and locations around the state and are encouraging those who are part of the denominational life. It is involved in a score of countries around Convention. inappropriate to speak of the the world. There are at least 26 associational level, the state Texas Baptists have been responsible different language groups that make convention level and the for many “firsts” in Baptist life. In up the 4,700 churches with the largest Southern Baptist Convention 1920, Baptist Student Work was growth in membership currently level. All three denominational 8 begun in Texas. In 1931, the first among ethnic populations. structures, - the association, the endowment and trust foundation was state convention and the Texas Baptists have always had a begun. In 1945, a church Music national convention - are on the sensitivity toward ethnic groups in the Department was created. In 1946, same level. The local church is state. Work among Germans was the Department of Evangelism was the highest authority in Baptist strongly emphasized in the 1860s and birthed. In 1950, the Christian life ecclesiology and the work among the Hispanics started in Commission was created. In 1952 an denominational entities are next. the 1870s. In 1883 the first Mexican organization dealing with church loans Baptist church of Laredo was and a Public Relations Department organized. The Mexican Baptist were started. What It Is Understanding what a state 6 Ibid. There are several basic concepts convention is may be more difficult 7 Ibid. regarding the nature and function of 8 state conventions. 1995 Texas Baptist Calendar and Directory (Dallas: 9 Executive Board, Baptist General Convention of Timothy Trammell has provided the basic ideas Texas). discussed in concepts one through four. Baptists, 84. 96 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS than one thinks. Several ideas emerge of Texas has an Executive Board the Convention. In a sense the which help one to understand. It and institutional boards. These Convention’s only purpose is to help seems helpful first to discredit a boards employ personnel to churches, associations, institutions and perception held by many. The state carry out the assigned ministries other Baptist entities fulfill the Great convention is not the Baptist Building of the Convention. Commission. where a group of people work to help 3. In yet another sense, the state carry out the ministry of the convention is a chartered non- How It Functions in Convention. Some err by referring to profit religious corporation. The Annual Meeting the state Baptist Building or office as Convention meets under its “Baptist Headquarters.” Constitution and Bylaws and the The state convention functions through an annual meeting, Baptist headquarters are located at the Texas Non-profit Corporation committees, boards and cooperating meeting place of every local church. Act. affiliated entities. The gathered church (Greek ekklesia) is 4. Finally, the state convention is headquarters for every Baptist church the ultimate authority for all the Churches elect messengers who attend member. ministry under its jurisdiction. the annual meeting and participate in As stated before, the jurisdiction making decisions that help accomplish What then is a state convention? Four of the convention does not ideas help one’s understanding. the work of the Convention. The include churches, associations of Constitution of the Baptist General 1. Most importantly, the state churches or other Baptist Convention of Texas states in Article convention is a meeting conventions. III about membership of the body: Section 1. This Convention in session in all its meetings shall be composed of messengers elected by Baptist Baptist headquarters are located at the meeting churches that shall voluntarily place of every local church. The gathered cooperate with the Convention. All messengers must be members of the church (Greek ekklesia) is headquarters for church by which they are elected. A messenger must be enrolled at the every Baptist church member. Convention in session to be qualified to vote. The messengers have no right to act except for annual or special composed of messengers (not Why It Exists meetings constituting the Convention delegates) from churches who in session for which they have been attend the annual meeting of the According to the Constitution of the elected by their cooperating church. group. In one sense, the Baptist General Convention of Texas convention exists only for two, under Article II - Object, the Section 2. Each church cooperating three or four days each year to following purpose is stated: with this Convention shall be entitled hear reports from different The object of this body shall to: (a) Two messengers for the first committees, boards, be to awaken and stimulate one hundred (100) members or commissions, etc.; to elect among the churches the greatest fractional part thereof. Two additional officers and other personnel to possible activity in evangelism, messengers for the first $250 given carry on the work throughout missions, Christian education during the previous fiscal year to the the year; to adopt a budget for and benevolent work and Texas budget as adopted by the missionary, educational enterprises; to cultivate a closer Convention in annual session, and (b) benevolent and promotional cooperation among the churches One additional messenger for each work; to pass resolutions and promote harmony of feeling additional $1000 dollars given during regarding issues deemed and concert of action in the previous fiscal year to the Texas important to the body; and to advancing all the interests of the budget as adopted by the Convention hear doctrinal and inspirational Redeemer’s Kingdom. in annual session, provided however, messages. The state convention that (c) No church shall be entitled to is a meeting. The Strategic Plan, adopted by the more than 25 messengers. 2. In quite another sense, the state convention in 2004 states the convention is the on-going work convention’s mission as, “The Baptist All agencies and institutions make of the body between annual General Convention of Texas reports on their work in a Book of meetings. This work is carried encourages, facilitates and connects Reports available at the annual session. churches in their work to fulfill God’s out by the officers, committees, A major action of the Convention is boards and commissions elected mission of reconciling the world to himself.” the adoption of a budget which during the annual meeting or becomes the plan for spending for the during a board meeting A clear understanding of why a ensuing year. The annual proposed authorized by the Convention. convention exists is that it exists for budget is prepared by the Executive The Baptist General Convention the churches; churches do not exist for BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 97

Leadership Team of the Executive makers of the Executive Board, General Convention of Texas. Board Staff. The Executive Board institutions and other affiliated Baptist must approve the proposed budget in entities. Institution Boards its September meeting each year. The Each institution is under the One additional function of the annual Board then presents the proposed governance of their board of directors, meeting is to inspire and challenge budget to the messengers at the often called trustees or regents. These the persons present, messengers and annual meeting of the Convention for boards carry legal and fiduciary guests, to be the kind of Christians their consideration and approval. No responsibility for the institution. The God desires. A regular emphasis at Convention budget is official until it is president of each institution is the state convention meetings is approved by the messengers at the accountable to the board for carrying missionary work in the state, the annual meeting. out the mission of the institution and nation and the world. The Convention’s annual meeting the decisions of the board. determines the future course of How It Is Organized There are 11 educational institutions; ministry for its boards, committees, Committees eight liberal-arts universities, a agencies and institutions. The theological university, one academy Convention adopts an overall plan or Much of the work of the Baptist and one mission and education center. strategy and asks the different entities General Convention of Texas is They are Baylor University in Waco, of the Convention to do their specific, accomplished by volunteers who serve Dallas Baptist University, East Texas detailed planning based on the overall on a variety of committees. The Baptist University in Marshall, Hardin- strategy. Churches, associations of president and two vice presidents of Simmons University in Abilene, churches, institutions and other Baptist entities affiliated with the Baptist General Convention of Texas are challenged to utilize the adopted One additional function of the annual meeting strategies but no affiliated entity is required to do so. Churches have is to inspire and challenge the persons present, advantages when they embrace the messengers and guests, to be the kind of adopted strategies but they remain free to plan differently if they choose. Christians God desires. The Baptist General Convention of Texas elects six officers and many other persons to carry on the work of the Convention jointly appoint five Houston Baptist University, Howard the Convention throughout the year. committees: Committee on Payne University in Brownwood, the The six officers elected are President, Committees, Committee on University of Mary Hardin-Baylor in First Vice-President, Second Vice- Convention Business, Committee on Belton, Wayland Baptist University in President, Registration Secretary, Credentials, Committee on Plainview, Baptist University of the Recording Secretary and Secretary of Resolutions, and Committee on Americas in San Antonio, San Marcos the Corporation. In addition, the Memorials. The Committee to Baptist Academy, and Valley Baptist Executive Board, institution boards, Nominate Executive Board directors Missions/Education Center in agency boards and two nominating and the Committee on Nominations Harlingen. committees are elected. for Boards of Affiliated Ministries are nominated by the Committee on There is a complex network of child Resolutions are presented by the Committees and elected by the care, elder care and health care Committee on Resolutions for Convention. In addition to these institutions affiliated in various ways consideration. The resolutions usually standing committees, the Convention with the BGCT. The child are include expressions of gratitude to or the Executive Board may create institutions are Baptist Child and Convention officers, the host city and committees that are temporary in Family Services of San Antonio, other groups who helped make the nature. These committees, appointed Buckner Baptist Benevolences of meeting effective. Resolutions on by the officers or elected by the Dallas, South Texas Children’s Home current social, political, moral and Convention or the Executive Board of Beeville and Children at Heart spiritual issues are frequently presented generally are formed to accomplish a Ministries of Round Rock. Each and adopted by the messengers. It specific task and are disbanded after facilities at multiple locations beyond should be noted that resolutions bringing a committee report and its headquarters city. Baptist passed by vote of the messengers are recommendations either to the Memorials of San Angelo and Golden not binding on individual Baptists, Executive Board or Convention. Palms Retirement and Health center churches, associations or other entities. of Harlingen provide elder care, as do They are useful statements expressing Boards of Directors entities related to Baptist Community the will or the opinions of the Services of Amarillo, Buckner messengers present. Resolutions do Boards of Directors (or Trustees) fall Retirement Services and Hendrick not carry the authority of policy into three categories; Executive, Health System. Hospitals and medical although they may influence the policy Institution and Agency. These boards centers affiliated with the BGCT are govern the work of the Baptist 98 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

Baptist Health System of San Antonio, Baylor University revised its charter in The Baptist Standard is the bi-weekly Baylor Health Care System of Dallas, 1990 to create its own Board of news journal of the BGCT. With a bi- Hendrick Health System of Abilene, Regents. Baylor and the BGCT weekly circulation of approximately Hillcrest Baptist Medical Center of adopted in 1991 a special agreement 130,000, it is the largest Baptist state Waco, Memorial Hermann Baptist that allows the university to elect 75 newspaper. A 15-member board of Hospitals of Beaumont and Orange percent of its own board and permits directors governs The Baptist and Valley Baptist Health System of the Convention to elect the remaining Standard. The newspaper's mission is Harlingen. 25 percent through the established to "aid and support the Baptist trustee selection processes. In 2000, General Convention of Texas and to Historically, boards of trustees elected Houston Baptist University also interpret events and movements that by messengers to the Convention changed its charter to allow the affect the welfare of the people of govern every institution affiliated with university to elect directly a majority God." The Baptist Standard is a self- the BGCT, and a significant number of its governing board. The supporting entity, relying on of related institutions continue that Convention named a committee to subscriptions, advertisements, church system of governance. The process of work with representatives of Houston newsletter pages and investments to selecting these board members, as Baptist University in seeking a meet its budget. defined in the BGCT Constitution, mutually satisfactory agreement. In begins with the Committee on both these cases, substantial reduction The Baptist Foundation of Texas is a Nominations for Boards of Affiliated in funding from the BGCT resulted. financial management agency Ministries. That committee selects a governed by a 12-member board of five-member nominating In more recent years, several Human directors. The Baptist Foundation of Texas manages assets for BGCT and Baptist institutions and agencies. The Foundation finances its Much of the work of the Baptist General operations by charging a Convention of Texas is accomplished by management fee for its services. The Foundation manages endowments volunteers who serve on a variety of exceeding $2 billion. committees. The Baptist Church Loan Corporation, serving Baptists for over 50 years, provides efficient, effective and subcommittee for each BGCT- Welfare institutions have requested affordable loans for Texas Baptist affiliated institution. These greater flexibility in the composition of Churches affiliated with the Baptist subcommittees find an appropriate their governing boards to allow General Convention of Texas. These number of qualified individuals whom greater local or minority loans are available to every church, no they nominate to fill each institutional representation. In 2006, the matter what size or age. The loans, board vacancy. The subcommittees convention agreed to permit one which have totaled almost $500 present their nominations to the full hospital system to have a small portion million over the life of the corporation, 15-member Committee on of their board made up of non-Baptist go to help churches build new Nominations for Boards of Affiliated Christians. It is difficult to tell what buildings, site procurement and Ministries. The committee examines new relationships will be introduced in preparation, refinancing, and the list of nominees to determine if coming years. remodeling. The corporation sustains they meet the necessary qualifications. itself through interest on loans and Once the committee arrives at a final Agency Boards investments while providing some of the lowest cost loans available to the list of nominees, these individuals are The Baptist Standard, the Baptist churches. presented for approval to the Foundation of Texas, the Baptist Convention in annual session. Church Loan Corporation and Worldconnex is a network established WorldconneX each play a unique role The manner in which directors are by Texas Baptists to help connect in Texas Baptist life. Messengers to approved for institutional boards has churches and individual Baptists with the BGCT annual session elect these changed dramatically in recent years. missions and ministry opportunities agencies' boards just as they do with Some of the changes have been around the world. It also seeks to the institutions. These entities do not initiated by the convention and others serve as an informal information and report directly to the BGCT Executive by the institutions. referral center and helping churches Board, and all but WorldconneX are send missionaries from their churches. In recent years, the convention has not included in the BGCT More and more mission work is given the institutional boards the Cooperative Program unified budget. originating at the local level, and freedom to elect 25% of their trustees, Only in unusual circumstances would WorldconneX helps churches make asking only that all trustees be Baptist business related to any of these connections to match their passion for and supportive of the ministries of the agencies be considered by the missions. BGCT. Executive Board. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 99

Executive Board the board's membership is elected or Executive Board staff to more re-elected each year. Executive Board accurately reflect the 75 year old The volunteer BGCT Executive Board directors may serve two consecutive object of the convention: and its employed staff carry out the three-year terms before rotating off …to awaken and stimulate ongoing tasks of the Convention. the board for at least one year. Article VII of the BGCT Constitution among the churches the greatest states that "The Executive Board Functions possible activity in evangelism, speaks for the interest of the missions, Christian education, Convention and the authority and As the entity that has the authority for and benevolent work and accountability over the work of the conducting the business and enterprises; to cultivate a closer Convention in the interim between accomplishing the tasks of the cooperation among the churches annual meetings. The BGCT Convention between annual sessions, and promote harmony of feeling Executive Board staff is assigned the the Executive Board has several key and concert of action in task of implementing the directives functions. The Executive Board has advancing all the interests of the 1 given by the Executive Board and the full authority to elect the Executive Redeemer’s Kingdom. Director, Chief Financial Convention, it fulfills its stated mission Three main emphases were identified Officer/Treasurer, and Associate of assisting churches and related and are reflected in the realignment: Executive Director. The board Baptist ministries. “evangelism, missions” - provides the Convention each year a Evangelism / Missions, “Christian The Executive Board has a variety of complete financial accounting of all education” – Education / general administrative tasks related to funds received and disbursed, Discipleship, and “benevolent work the institutions. The board suggests including properties, trusts and and enterprises” – Advocacy / Care. allocations of BGCT Cooperative invested funds which the board Program budget funds for the institutions to which it relates. The board holds the authority to disburse or withhold funds depending on an The BGCT Executive Board consists of 90 institution's fulfillment or failure to fulfill Convention directives. The directors elected from 30 sectors within the board also participates in a process of Convention. approving increased indebtedness for related educational institutions and approving requests from institutions that wish to initiate new programs. administers. The board determines The first level of strategic leadership, The Executive Board also monitors the organization, functions, the Coordinating Council, consists of the work of Baptist Student Ministries responsibilities and working the three executive officers (Executive on 137 college and university relationships of the Executive Board Director, Associate Executive Director, campuses throughout Texas. committees. The Executive Board also and Treasurer) and the three center maintains official organizational and Membership directors responsible for the three policy manuals that set forth the main emphases of the convention’s The BGCT Executive Board consists Convention's organizational plan and work. of 90 directors from 30 geographic its program, business, financial and sectors in the Convention. The personnel policies as adopted by the Staff assignments under the executive sectors are based on resident church Convention and the board. officers generally relate to all three ministry centers or broader convention membership in counties and such Organization of Ongoing Work sector criteria is defined in the Bylaws relationships; or they provide support for the entire staff. of the Convention. Each section has 3 The Executive Board assigns its directors. The ex-officio directors, ongoing ministries to the employed The Executive Director relates directly who have voting privileges, are the Executive Board staff under the to Disaster Response, the Texas three Convention presidential officers leadership of the Executive Director. Baptist Missions Foundation, Decision (president and first and second vice The Executive Director gives direction Support (research), the Theologian in presidents). Non-voting directors to the entire scope of Executive Board Residence, and several BGCT partner include the executive director, ministries as chief executive officer. organizations: Baptist Standard recording secretary, and the presidents The Executive Director has ultimate (newsmagazine of the BGCT), Baptist of Woman's Missionary Union of responsibility for seeing that major Foundation of Texas, Baptist Church Texas, Texas Baptist Men, Hispanic emphases are implemented and for Loan Corporation, Texas Baptist Men, Baptist Convention of Texas, Texas overseeing the functioning of the and the Woman’s Missionary Union of Baptist Student Ministries and any boards and agencies related to the Texas. other Convention-recognized Executive Board. fellowship. The total number of elected board directors must be In 2009, the Executive Director divisible by three since one-third of instituted a realignment of the 1 Baptist General Convention of Texas Annual, 1934, 11. 100 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

The Associate Executive Director helping strengthen churches by department within the convention’s (AED) relates directly to Affinity equipping their lay and staff leadership State Missions Commission. In 1967, Ministries (African American, through the ministries of Bible Study, Texas Baptist Men became an affiliate Hispanic, and Intercultural Initiatives), Discipleship, Church Architecture, of the BGCT. Its adopted mission Associations and Baptist Congregational Leadership, and Music statement said: “The purpose of Texas Encampments, Communications, and and Worship. This center includes Baptist Men in support of the Baptist the Hispanic Education Initiative. In special resources for strategic planning, General Convention of Texas is to addition, this office relates to stewardship, interim pastor training, help the church family involve their governance structures such as and smaller church/bivocational members, primarily men and boys, in Convention Committees and the work ministry. BaptistWay Press, the missions by promoting and of the Executive Board. The AED publishing arm of the convention, interpreting mission programs that will also relates to the Institutional publishes quality curriculum and help lead to a deeper commitment to Relations office which coordinates resources for the churches. missions, and to more personal and relationships with 23 BGCT education family involvement in missions." In and human welfare institutions and The Advocacy / Care center provides 1999, the mission was restated: "The the programs of Theological resources and services for helping mission of Texas Baptist Men is to Education, Baptist Distinctives, and churches care for the hurting in their assist Texas Baptist churches as they the Texas Baptist Historical congregations and communities and lead men into a love relationship with Collection. for helping churches understand the Jesus Christ that will thrust them and their families into a lifestyle of missions and ministry that fulfills the The Executive Board assigns its Great Commission." In practice, this sense of mission led to the ongoing ministries to the employed Executive development of ministries such as disaster relief and Retiree Builders and Board staff under the leadership of the to a program of spiritual renewal, Executive Director. along with ongoing programs of age- appropriate missions organizations for men and boys. The Treasurer’s office provides issues that face Christians in this leadership to functions that support culture: Chaplaincy, Counseling, and The organizational relationship the staff and the overall work of the Community Ministries. This is the between Texas Baptist Men and the convention: Building and Facilities, center that continues the work of the BGCT changed again in 2000. For Finance and Accounting, Support Texas Christian Life Commission 33 years, the organization had been Services, Human Resources, and speaking to Texas Baptists about guided by its own elected executive Information Technology. ethics, public policy, religious liberty, board, but was not incorporated substance abuse, and hunger and separately from the BGCT. In 2000, The primary program ministries of the helping the churches become salt and Texas Baptist Men's board voted to convention are the responsibility of light in their community and world. establish the missions organization as a the three ministry emphases center non-profit corporation to enhance its directors. The focus of these centers is ability to minister nationally and on strengthening churches and Affiliated Entities internationally, and to seek status as a helping churches find ways to work Two organizations devoted exclusively recognized non-governmental together to transform their to missions education and missions organization for humanitarian relief. communities and the world. involvement are affiliated with the The board approved articles of The Evangelism / Missions center Baptist General Convention of Texas. incorporation for Texas Baptist Men, provides resources and services for Texas Baptist Men and Woman's Inc., a non-profit corporation helping churches work together to Missionary Union of Texas are “organized exclusively for charitable, reach the world through Church separately incorporated entities, apart religious and educational purposes.” Starting, Collegiate Ministry (in from the BGCT. However, both Although it is separately incorporated, churches and on college campuses organizations are vital partners in the Texas Baptist Men continues to receive across the state), Western Heritage work of the BGCT. The executive funding through the BGCT Churches, Evangelization, and director-treasurer of each group serves Cooperative Program unified budget. Missions Mobilization. This center on the BGCT Leadership Council, includes special areas such as resort and the president of each organization Woman’s Missionary and leisure evangelism, partnerships, serves on the BGCT Executive Board. global connections, river ministry, Union of Texas endeavors in Mexico, and a dozen Texas Baptist Men Woman's Missionary Union of Texas is others. For 30 years, Baptist men's mission historically and uniquely related to the The Education / Discipleship center work was organizationally linked to BGCT. Texas WMU actually predates provides resources and services for the BGCT as a Brotherhood the BGCT, having been organized in BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 101

1880, six years before the regional with Christian presuppositions. Hispanic Baptist Baptist State Convention and Baptist Together, Baptist leaders forged out a General Association consolidated to place for Baptists to prosper. Convention form the statewide BGCT. Texas It is obvious when studying the “From its inception as an integral WMU always has been a separate entity component of the Baptist General from the BGCT, but the group has beginning of Baptist work in Texas and following the development of Convention of Texas, the purpose of been closely related to the state organized Baptist work through the the Mexican Baptist Convention has convention-first as an "auxiliary" and years that God’s blessings have been and continues to be the general more recently as “affiliate” to the promotion of Baptist work in Texas accompanied the efforts of His people. 10 BGCT. As a non-profit corporation, The carefully developed state among the Spanish-speaking.” Texas WMU is governed by a 24- convention structure and the carefully member board of directors composed “Promotion of Baptist work in Texas designed procedures have provided the among Spanish-speaking” began long of area representatives, leaders of opportunity for Texas Baptists to be language fellowships, associational team before the unification of the two the strongest evangelical Christian bodies during 1961-64. According to equippers, one representative each from group in the state. the group's Language Advisory Council Joshua Grijalva's book, A History of and African American Advisory Mexican Baptists in Texas, a call went out as early as l837 from Washington, Council, officers elected at the Texas Related Entities Texas, “To come over into Macedonia WMU Annual Meeting, and the and help us.”11 A few years later, executive director-treasurer. Introduction James Hickey, an Irishman who had The program tasks of Texas WMU are to lead each church and WMU members to: Two organizations devoted exclusively to Pray for and give to missions missions education and missions involvement  Do missions are affiliated with the Baptist General Learn about missions Develop spiritually toward a Convention of Texas. Texas Baptist Men missions lifestyle and Woman's Missionary Union of Texas Participate in the work of the church and the denomination. are separately incorporated entities, apart from Texas WMU is a strong supporter of the BGCT. the Cooperative Program and an advocate for the Baptist General Convention of Texas. However, the Increasingly, as we enter the twenty- been a priest, came to this country, missions organization for women first century, Texas has become multi- became a Baptist, and did mission never has been a line item in the ethnic. There is no longer a majority work for thirty years in four states, Cooperative Program budget. The population and it is projected that by including Texas (exact dates operating budget for Texas WMU 2020, Hispanics will be the majority unknown). minority in the state. comes from the Mary Hill Davis With the organization of the Baptist Offering for Texas Missions. One of Increasingly, the Baptist General church at Independence in l839, a the key tasks of Texas WMU is Convention of Texas has become foundation was laid for work among preparing missions curriculum and multi-ethnic. the Mexicans. In 1861, First Baptist promotional materials for the Week of Church was organized in San Antonio; Prayer for Texas Missions and But the work among language groups later that year, the convention, determining allocations for the Mary in the Lone Star State assuredly meeting in that same church, elected Hill Davis Offering, collected each fall precedes the current and past century. J.W.D. Creath to work among the in BGCT-related churches. Among the Mexican-Americans, for Mexicans.12 In 1880, John Westrup example, work began following a plea was appointed to Mexican work. He Both Texas Baptist Men and Woman’s in the 1830s for assistance. That plea began a Baptist work in Laredo, Texas. Missionary Union enhance the was answered. Subsequently, he was murdered, and missions priority of the Baptist General This section surveys the history and Convention of Texas. Baptist work in relationship between the BGCT and Texas began with a very small band of (1) many of the language groups that 10 Operation and Program Promotion Funding believers. Their spirit fits the times in Guidelines for the Elected Officers of the Mexican make up the fabric we call “Texas”; Baptist Convention and Executive Board Staff, Baptist this state. Missions and evangelism (2) The Black Baptists; and (3) General Convention of Texas. State Missions Commission meeting, April, 28, 1977. were twin thrusts of Baptists. conventions which were birthed from Simultaneously, evangelists and pastors 11 Joshua Grijalva, A History of Mexican Baptists in the Baptist General Convention of Texas, published by Officers of Language Missions, called for an educated clergy and Baptist Texas. Baptist General Convention of Texas, Dallas, in laity called for a liberal arts education cooperation with the Mexican Baptist Convention of Texas, 11. 102 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS the work continued by his brother, in immigration laws and the influx of 1962. In 1984 the Seminary became Thomas. The first convert was undocumented numbers crossing into affiliated with Southwestern Baptist baptized in 1881. Texas. The Convention, however, Theological Seminary and was prospered. renamed the Hispanic Baptist According to the Centennial Story of Theological Seminary. In 1989 it Texas Baptists the First Mexican The thirties were called “Lean 15 resumed its original relationship with Baptist Church of Laredo became the years.” The forties brought World the BGCT family. first Hispanic congregation in Texas in War II, and an emphasis on 1883. institutions and Christian education. The Mexican Baptist Orphan’s Home in San Antonio came into being in Even before the organization of the When the convention met in Belton in 1944; previously Paul C. Bell's Bible 1888, the State Board reported that Mexican Baptist Convention, Bible Institute in Bastrop had been the 130 missionaries were employed; two institutes were held in San Antonio haven for orphaned children until it of these, Manuel Treviño and Mina and Bastrop. A permanent Bible closed in 1941. The San Antonio Everett, worked with Mexicans in San Institute was begun in 1922 by Paul institution was later known as Mexican 13 Antonio. Other names appearing C. Bell and F.M. McConnell with the Baptist Children's Home, in 1980 often in the opening annals of assistance of J. B. Gambrell. Mrs. became the Baptist Children's Home Mexican work in Texas were W. D. Gambrell was also one who was a at San Antonio and is now Baptist Powell and C. D. Daniel. strong supporter of early-day Bible Child and Family Services. institutes, and worked for better Early Mexican churches included educational conditions for Mexicans. The 1940's also brought a shadow in Primera, San Marcos, 1889; Primera, Early efforts bore fruit when the Baptist life with the home-going of J. W. Beagle and J. L. Moye, both of whom had made vital and ongoing contributions to Mexican Baptist work Both Texas Baptist Men and Woman’s in Texas. Missionary Union enhance the missions priority The fifties were considered "Quiet,"18 and the sixties a time of awakening for of the Baptist General Convention of Texas. Mexican Baptists. Unification of the Mexican El Paso, 1892; Primera, Austin, l899; Valley Baptist Academy was founded Convention with the BGCT came into Primera, Beeville, 1900; Primera, by the Lower Rio Grande Baptist being in 1961 following a period of Bastrop, 1903; Primera, Corpus Association to train Latin American discussion. In addition to being a part Christi, 1911; and Primera, Dallas, young people. Paul J. Siebenmann of the BGCT by election of 1918. brought the recommendation in 1946; messengers from the churches to the classes began in 1947.16 Siebenmann's annual convention, they also maintain During this era, one of the best name was often mentioned during this their own identity by having their investments of the Home Mission era, as was that of Hiram Duffer. annual Mexican Baptist convention Board was the establishment of and associational gatherings, and to schools for boys and girls in In 1936, an early-day Mexican Baptist publish their own newspaper, El connection with church buildings. The Seminary was located in San Antonio Bautista Mexicano. A three-year trial one in El Paso, Texas cared for over for two years; it later moved to El period followed before unification was l00 children in 1911. Through the Paso, and then to Mexico, leaving no complete in 1964. years, the Home Mission Board (now permanent school in Texas for training North American Mission Board) has Mexican theological students. A Joshua Grijalva refers to the decades been a partner with Texas in some “School of the Prophets” flourished in following unification as “Continuing phases of the work among Hispanics. San Antonio in the early l940's.17 Aspiration,” striving for “better plans and programs, more efficient and The Mexican Baptist Convention was The Mexican Baptist Bible Institute envisioned leaders, greater organized in 1910 when 36 (now Baptist University of the participation of Mexican-American messengers from 24 churches met in Américas) filled the gap in 1947 with Baptists in Baptist life.”19 A highlight San Antonio. Concerns that surfaced Siebenmann and Matias Garcia of these years was the Centennial at the meeting included the need for providing leadership. For 15 years the Celebration in 1981 which began with theological education as well as the school was owned and operated by the a giant evangelistic rally in front of the need to care for orphaned children. San Antonio Baptist Association. The Alamo in San Antonio led by Rudy In the “Roaring Twenties,”14 the Baptist General Convention of Texas Hernandez. (BGCT) accepted responsibility in gospel continued its onward march More than 40 men have served as among the Mexicans. In some ways, president of the Mexican Baptist life was difficult because of the change 13 Ibid., 14. 14 Ibid., 36. 16 Ibid., 73-74. 12 Ibid., 12. 15 Ibid., 49. 17 Ibid., 74-75. 18 Ibid., 90. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 103

Convention through the years, and, has been for more than 100 years an convention of the BGCT, with since 1949, six have served as integral part of the Lord's work messengers elected by Korean Baptist Language Missions Coordinator, a among Texas Baptists. churches comprising the body. part of the State Missions Commission team: Carlos Paredes, L. D. Wood, The first decade of the twenty-first Officers of the Fellowship include a Dallas Lee, Leobardo Estrada, Robert century brought great strides to the chairman, vice-chairman, secretary, Garcia, and Jimmy Garcia III. Early Baptist General Convention of Texas and liaison from the BGCT. Work of Coordinators, beginning in 1899, when Rudy Sanchez was elected the the organization is carried on by were C. D. Daniel, J. W. Beagle, John first Hispanic to chair the Executive standing committees. Included are L. Moye, Loyd Corder, A. C. Miller, Board in 2005 and Albert Reyes Sunday School, Discipleship, Church and Pascual Hurtiz.20 In 2000, the became the first Hispanic to be elected Music, Missions, Baptist Men, and Ethnic Missions Coordinator president of the BGCT. Woman's Missionary Union. responsibility was divided to give a greater emphasis to Hispanic work. Korean Baptist The Korean Woman’s Missionary Jimmy Garcia III became the first Union has been active, working under Director of Hispanic Work. Fellowship Of Texas guidelines suggested by the Korean The Korean Baptist Fellowship of Woman's Missionary Union In an effort to become more inclusive Texas (KBFT), created in l982, is an Fellowship and Texas Woman’s of all Hispanic groups in Texas, the organization of the Korean Baptist Missionary Union. The guidelines set Mexican Baptist Convention changed churches that are in fellowship with forth the purpose of the Korean their name in 1996 to the Hispanic the Baptist General Convention of Woman's Missionary Union being to Baptist Convention. During this same Texas and the associations of the promote the teaching of and period, the Hispanic Convention launched Vision 2000, a companion to Texas 2000, an effort by all Texas Baptists to introduce every person in “Today, to say that Texas is a vast mission field the state to Christ by the end of 2000. Additional leaders who have worked in tells only part of the story,” says William M. the spirit of “A continuing aspiration,” according to author Joshua Grijalva, Pinson, Jr., Executive Director Emeritus of the are Isaac Perez, Jose Rivas, Oscar BGCT. “It is actually a number of mission Romo, and Paul Siebenmann. Grijalva does not mention himself in this list; fields within one huge mission field.” he deservedly should be included. An important segment of Mexican BGCT.21 Baptist work in Texas has been that of participation in missions through the the Hispanic Woman’s Missionary Together, the Korean Fellowship and organizations of Woman’s Missionary Union (WMU) organized in 1917. the BGCT purpose to win Korean Union and to assist the churches in Some names frequently mentioned in Texans to the Lord, and to strengthen fulfilling their missions tasks. the first five decades include Hattie Korean churches in their overall Amelia Greenlaw Pierson, Adelina programs.22 Additionally, the structure Officers include a chairperson, vice- Garcia, Esther Moye, Martha Thomas provides for fellowship. chairperson, and secretary, all working Ellis, Esperanza Ramirez, Noemi together to develop missions Cuevas (Jimenez), Frances Salazar, The Cooperative Working awareness and involvement among Irene Paredes, and others. Relationship fashioned between the Korean-language congregations. The two groups states that the BGCT is in officers relate to Texas WMU through Today the women are not only an a supportive position to the Korean the staff person assigned to language integral part of the Mexican Fellowship. Through the State coordination. Convention, but also are organized Missions Commission, the BGCT into the Hispanic WMU Fellowship, counsels with the officers of the Funding is provided for promotion, working with Texas WMU. The Korean group, and recommends training, and selected publications. elected leader of the Fellowship serves program support funding on a yearly The elected leader of the Korean on the Texas WMU Executive Board. basis.23 Assistance is also offered in WMU is a member of the Texas promotion, training, and publication Funding is approved based on annual WMU Executive Board. of language materials. program plans submitted to the Intercultural Initiatives Director, BGCT. Within the BGCT, other areas of work 21 Minutes, State Missions Commission, Baptist also have specialists in Hispanic work. The Fellowship meets each year in Executive Board, January 30, 1986. connection with the annual 22 Constitution, Korean Baptist Fellowship of Texas, In summary, Hispanic work in Texas State Missions Commission meeting, April 28, 1983. 23 Funding and Programming Relationships with the Korean Baptist Fellowship of Texas. State Missions 19 Ibid., 142. 20 Ibid., 191. Commission, October 13, 1988. 104 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

Other Language along with over 100 interpreted National Baptist entities. ministries across the state. Ministries Groups in support of the Deaf take the form In pursuit of its overall objectives, the office works directly with both The Intercultural Initiatives Office of regional interpreter workshops, a youth summer camp, Bible churches and associations. includes work with other language Additionally, the office partners with groups, in addition to those already conferences, athletic programs, and the annual convention of the Texas other programs of BGCT as their mentioned. Fellowships include the ministries relate to strengthening Black African, Brazilian, Cambodian, Baptist Conference for the Deaf. Meetings with churches interested in Baptist churches. Conferences between Chinese, Japanese, Laotian, and BGCT program leaders and Black Vietnamese. Additionally, "We work starting a deaf ministry are also included. Baptist National program leaders with many other language groups who provide input and sharing in pursuit of have churches, but are not yet Missions education is stressed among mutual goals. organized into fellowships," stated ethnic groups and WMU of Texas Patty Lane, Intercultural Initiatives helps facilitate missions awareness and The office also relates to Southern Director. These seven fellowships, involvement among Hispanic, Korean, Baptist Convention (SBC) agencies along with the Korean, already Chinese, Cambodian, Laotian, that work with Black Baptists in areas mentioned, only represent eight of the Hmong, Thai, and Vietnamese served by the BGCT. thirty language groups in 219 congregations. The work is directed congregations. In 2005, the three by the Language Advisory Council Significant input for programming is largest language groups by number of which works with two volunteer provided by a continuing study of the congregations were the Koreans, coordinators and the staff of WMU of economic and religious trends of the Chinese, and Vietnamese. Texas. Black population in areas served by BGCT. Focusing on the ongoing emphasis of BGCT to establish new churches and Hispanic work in Texas has been for more than missions, the Office of African American Ministries seeks to discover 100 years an integral part of the Lord's work and evaluate the mission opportunities among Texas Baptists. which BGCT has with Black Baptist churches, associations, and conventions. Ministries find many outlets, As a result of the work of Culp and depending on the needs of the Black Baptist Churches Evans, Black churches affiliating with particular group: retreats for pastors, the BGCT now number over 900. wives, or perhaps youth; conferences, “The primary program emphases of including information on how and the Office of African American This has meant that the role of liaison where to locate materials, workshops, Ministries are (l) To cooperate with with other Black Baptist groups is missions trips, etc. One of the most other Baptist bodies with similar becoming less critical in the face of the objectives; (2) To assist the Executive successful ministries in recent years is needs of this growing number of Board program staff and the Woman's “Take Out,” an inter-Asian youth predominantly African American Missionary Union in program BGCT churches. conference. BGCT staff work closely development of the Black Baptist with ethnic leadership to provide for churches in the Baptist General The middle of the first decade of the the diverse needs of these Texas Convention of Texas; and (3) To BGCT saw the election of the first Baptist churches. create a good relationship between African American as chair of the Blacks and all other racial and ethnic Executive Board, the election of the first An integral part of this program is groups that make up the BGCT.”24 African American as first-vice president work among the hearing impaired. A of the convention, and , in 2006 the pioneer in this work was the The work of James W. Culp, Sr., who election of the first African American to Columbus Avenue Baptist Church in served as director of the Black Church the presidency of the BGCT, pastor Waco, which began its program in Relations Department until 2001, and Michael Bell of Fort Worth. 1912. In 1967, BGCT employed the his successor, Michael Evans (2001- first missionary to the deaf. Robert E. 2006), can be characterized in part by Parrish, assumed the work in 1980, the word “liaison.” The Office of The Face of Texas working with churches and African American Ministries relates to The growth of leadership and associations in partnership with the the four National Baptist Conventions churches from multiple ethnic and Texas Baptist Conference for the Deaf. of America, Six Baptist State racial congregations has brought to Parrish retired in 2001, but the work Conventions, and to their associations. the BGCT a richness that builds on its continues as part of the Community This office seeks to serve as a catalyst heritage and gives vision for the future Missions team of the BGCT. In 2006 to bring BGCT staff resources to when the Baptist congregations there are 20 BGCT related churches affiliated with the BGCT and the and missions for the deaf in Texas, 24 Program Profile for 1996 Black Church Relations leadership of the BGCT will look like Department, Missions Division, SMC. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 105 the face of Texas the M-W churches organized been active in erecting buildings. themselves into a Fellowship, and in Considering this mushrooming ethnic November 1983, into the The Sunday School Board of the population in Texas, multi-ethnic MinnesotaWisconsin Southern Baptist Southern Baptist Convention outreach also emerges a vital part of Convention. In 1994 the convention (LifeWay) has also been involved. the BGCT program. became the Minnesota-Wisconsin In earlier years, Frank Burress was the Beginning in the late l950’s the Baptist Baptist Convention. M-W Coordinator in M-W; he was followed by Otha Winningham who General Convention of Texas began During the early days of the was named Executive Director and offering academic scholarships to relationship, M-W has related to served for 18 years. William C. Tinsley qualified Hispanic youth planning to BGCT through the State Missions attend Texas Baptist universities. In assumed this position in from 1993- Commission, and has been the 2001. Leo Endel is the current recent years, students identified with recipient of both Mary Hill Davis African American and Asian Executive Director. BGCT's initial Offering and BGCT Cooperative involvement included J. Ralph Grant churches/missions have also been Program funds. included in the scholarship program. and Forrest C. Feezor with J. Scholarship funds are provided from BGCT areas of work such as Bible Woodrow Fuller. Subsequently, the Mary Hill Davis Offering for State Study/Discipleship Training, Charles P. McLaughlin, Charles Lee Missions. Applicants are required to Stewardship and Evangelism have Williamson, D. L. Lowrie, James H. complete an application for programmed special emphases with Semple, and E. Eugene Greer, Jr., all consideration. Scholarships are of the SMC program, were involved. provided to those students who are members of Texas Baptist Churches in cooperation with the BGCT, and maintain membership in churches that Ministries find many outlets, depending on the are recognized as “ethnic” congregations.25 needs of the particular group: retreats for pastors, wives, or perhaps youth; conferences, Offspring including information on how and where to Conventions locate materials, workshops, missions trips, etc. Born out of Cooperation: Minnesota/Wisconsin and for the Minnesota-Wisconsin Ed Brooks Bowles, former pastor of Baptist Convention convention. Student work was Gaston Oaks Baptist Church, served augmented for many years through for a period of time as liaison between In 1956, seven Southern Baptist the BGCT Student work program. M-W and BGCT. Carl Elder was congregations in Minnesota and Their chaplaincy program is assisted subsequently named to this position, Wisconsin (M-W) invited the BGCT through funding through the BGCT working as a Mission Service Corps to join them in reaching persons for Human Welfare Coordinating Board volunteer. His assignment included 26 Christ. and the Chaplaincy Division of the partnering Texas churches and The invitation was accepted; Texas was North American Mission Board. resources with those in the M-W area. joined by the Home Mission Board of Texas Woman's Missionary Union has In 2001, the MWBC included 161 the SBC in the overall endeavor. M-W also been a part of the partnership by churches and approximately 14,000 became what some Texas Baptists hosting an annual retreat for all members. Convention Offices are in smilingly called “our northern-most pastors and wives in the Rochester, Minn., in a building association.” The relationship, erected in 1981. Volunteer crews however, was quite different from that MW convention at Green Lakes organized through Texas Baptist Men of BGCT and its associations in Texas. Baptist Assembly, by sending teams of headed the building project. conference leaders into the area, and A working structure involving M-W, by enabling M-W Woman’s In the mid-seventies, the BGCT and the BGCT, and the HMB was set up Missionary Union leadership to attend M-W began a joint process whereby in 1956, and underwent several Texas events. the administrative and financial changes in subsequent years. In 1974 responsibility of the BGCT was Additionally, the Texas Mission Service gradually transferred to M-W Corps consultants have served to Fellowship, subsequently the 25 Minutes, State Missions Commission, Baptist promote the work and tell the M-W convention. At the same time, a Executive Board, Dallas, Oct. 2, 1986; and story, to help find Mission Service “Proceedings of the Women’s Missionary Union of special relationship between the two Texas,” Annual, Baptist General Convention of Texas Corps volunteers for the work there, entities has continued. As the 1986 1956, 148. and to generate Texas Baptist support relationship document emphasizes “It 26 Annual. Baptist General Convention of Texas: for the area. Baptist Men have also Dallas. 1956, 33; 1961,. 143. 106 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS is incumbent upon both the M-W While the new convention cited Elliot, L.R. ed. Centennial Story of Texas Baptists. Dallas: The Executive Board of the Baptist General Convention and the BGCT to missions and evangelism as its Convention of Texas, 1936. implement plans which will help to priorities, it declared itself to be built Grijalva, Joshua, A History of Mexican Baptists in insure that this new state convention on theological agreement. Currently, Texas, Dallas: Officers of Language Missions, Baptist General Convention of Texas, in cooperation with the and the BGCT will have the optimum this agreement centers around Mexican Baptist Convention of Texas, 1982. relationship both with respect to affirmation of the Baptist Faith & Morrell, Z.N. Flowers and Fruits in the Wilderness. St. Baptist polity as well as to maintain a Message as adopted by the Southern Louis: Commercial Printing Company, 1872. 27 mission support pattern.” Baptist Convention in 2000 and Ray, Susan. The Baptist Way. Dallas: Stewardship Commission of the Executive Board, Baptist General agreement to Biblical inerrancy. This Convention of Texas, 1975. Born out of reflects an historical change in Smart, Kenneth. A Sacred Trust. Dallas: Baptist Controversy convention polity which has been Foundation of Texas, 1970. reflected as well in the Southern Sullivan, James L. Baptist Polity As I See It. Nashville: While many Baptist groups in Texas Baptist Convention. Broadman Press, 1983. have grown out of a sense of cultural Trammell, Timothy. “The State Convention.” In or ethnic identity, at least two groups The Southern Baptists of Texas Baptists Working Together. ed. Alvin O. Collins. were created out of controversy within Convention grew from 183 Dallas: Baptist General Convention of Texas, 1976. Baptist General Convention of Texas congregations at its formation to more life. than 1700 churches and missions Annual listed on their website in 2006, Annual.1956, 1960 and 1961. Dallas: Baptist General Baptist Missionary though some of those congregations Convention of Texas. The 1994 Annual of the Baptist General Convention of Association chose to be “dually aligned” with both Texas, Dallas: Baptist General Convention of Texas, the SBTC and the BGCT. 1994. The first was the Baptist Missionary Association, which developed out of The Southern Baptists of Texas Encyclopedias the dissent fomented by S. A. Hayden Convention does not support any Cox, Norman W., ed. Encyclopedia of Southern in the 1890s. In 1900, his followers children's homes, elder care facilities, Baptists. Vol. III Nashville: Broadman Press, 1958. S.v. created the East Texas Baptist or hospitals through its cooperative “Texas, Baptist General Convention of.” Convention, and it soon became the budget. It does have a fraternal Wooley, Davis Collier, ed. Encyclopedia of Southern Baptists. Vol. III. Nashville: Broadman Press, 1971. Baptist Missionary Association. relationship or “partnership” with S.v. “Texas, Baptist General Convention of.” Over the past 100 years, the once- ★ Criswell College in Dallas, Texas bitter differences between the Baptist ★ Jacksonville College, a BMA Manual Organization and Policy Manual. Dallas: Executive Missionary Association and the Baptist junior college and seminary in Board of the Baptist General Convention of Texas, General Convention of Texas have Jacksonville, Texas and in that Revised, 1993. subsided. A number of Baptist relationship, provides some funds. Missionary Association churches and ★ East Texas Baptist Family Minutes their leaders have returned to the Minutes. State Missions Commission, Baptist Executive Ministries Board. Dallas. April, 1977; April, 1984; November, Baptist General Convention of Texas. 1984; and January, May and October, 1986. ★Houston Baptist University Today, the Baptist Missionary (HBU), a BGCT university. This Association continues to exist as a relationship caused the BGCT to small fellowship of churches (400 rethink and restructure their nationwide) that support a school in relationship and funding of HBU. Jacksonville, Texas and a children's ★ home in Waxahachie, Texas through Korean Baptist Fellowship of designated offerings. Texas The convention’s mission work Southern Baptists of Texas emphasizes a strategy directed Convention exclusively by the Southern Baptist The most recent group to break away Convention's North American Mission from the Baptist General Convention Board and International Mission of Texas is the Southern Baptists of Board. Texas Convention. After existing for several years as a dissenting voice Bibliography within the Baptist General Convention of Texas, the Southern Baptists of Books Texas Convention declared itself a Baker, Robert A. The Blossoming Desert. Waco: Word separate entity in November 1998. Books, 1970. Baker, Robert A. A Summary of Christian History. Revised by John M. Landers. Nashville: Broadman and Holman Publishers, 1994.

27 Carroll, J.M. A History of Texas Baptists, Dallas: Minutes, State Missions Commission, Baptist Baptist Standard Publishing Company, 1923. Executive Board, Dallas, April 12, 1984; revised November, 1986. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 107

Lloyd Elder Baptists Relating Nationally School of Religion, Belmont University, and Internationally Nashville, Tennessee I. Southern Baptist Convention II. Woman’s Missionary Union Bill Summers 1. Introducing the Story III. Cooperative Baptist Fellowship Southern Baptist Historical Library 2. SBC: Its Historical Beginnings 1. Beginnings and Archives, Nashville, Tennessee (1) Moving Toward Division 2. Structure Teresa Dickens (2) Meeting in Augusta, Georgia - 3. Primary Emphases Jackson, Tennessee 1845 David Wilkinson (3) Leaving Augusta with a New IV. Baptist Joint Committee Fort Worth, Texas Convention V. Baptist World Alliance 3. SBC: Its Organizational Structure Baptist Joint 1. “In the Beginning” Committee on Public (1) World Mission Ministries Affairs Staff 2. “And It Came to Pass” Washington D.C. (2) Church Enrichment Ministries (1) Objectives (3) Theological Education Ministries Jack Ridlehoover (2) Method of Operations Ministers Mentoring and (4) Christian Ethics and Religious 3. “We Are Laborers Together” Consulting Services, Liberty Ministries Abilene, Texas (5) Facilities Ministries 4. Ten Challenges for the BWA in its Second Centruy 4. SBC: Its Annual Operation 5. BWA Organizational Chart (1) May - Electing Messengers to the Convention (2) June - Attending the Annual Convention (3) July/Aug. - Getting the Work Under Way (4) Sept./Oct. - Doing Business Ad Interim (5) Oct./Nov. - Gathering in Associations and State Conventions (6) Dec./June - Campaigning for SBC President (7) Feb. - Preparing for the Annual Meeting (8) April/May - Announcing Appointments/Nominations (9) June - Returning to the Annual Convention 108 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

convention method of mission Baptists Relating Nationally support. Fourth, by the 1830’s Baptists in the and Internationally South believed that their states had Luther Rice had gone as been neglected in the endeavors of the Southern Baptist Congregationalist missionaries to existing Home Mission Society. This Convention India. In careful study of the New “neglect” was compounded by a Testament, expecting to meet the pattern that most missionaries under Introducing the Story Baptist influence of William Carey, appointment came from the Northern they became persuaded of Baptist States. At its organization in 1845, the doctrine, were baptized, and wanted Fifth, historians largely concur that Southern Baptist Convention (SBC) to continue as Baptist missionaries. “slavery was the final and most numbered 4,126 churches and decisive factor which led Southern 351,951 members. Baptisms totaled The Judsons moved on to Burma to Baptists to form their own 23,223 that year.1 In 1993, almost a take up Baptist missionary work, and convention.”4 As a test case, Georgia century and a half later, the Rice returned to America to generate Baptists raised the money and put Convention had grown to 38,741 support among the churches and forward for appointment a slave owner churches with 15,404,621 members associations. As a result of his which the board of the Home Mission and reported baptisms of 349,073.2 influence, in May 1814, the first general body for missions was formed: Society failed to appoint. This was a As the SBC celebrated its “The General Missionary Convention “final straw.” sesquicentennial, its story spans the of the Baptist centuries and decades to include Denomination in the biblical rediscoveries of a separatists United States of America DENOMINATIONAL CONCEPT: people, voluntary cooperation in a for Foreign Missions” (the THE SOUTHERN BAPTIST FAMILY missionary movement, and painful Triennial Convention). changes within an aging Training for the ministry, denomination. Two crucial questions publications, and missions of relationships for this generation of in the homeland were soon Baptists are: (1) “Just where does the undertaken.3 SBC story go from here, and how do we fit into the human/divine plot?” Second, sectionalism And, (2) “Is there not hope for between the North and the spiritual and denominational renewal South expressed itself in among those who are now stewards of many aspects of life in the such a grand heritage?” So, let’s look still-developing United at the SBC beginnings, structures, States, such as: functions, and relationships. geographical boundaries and distances; national SBC: Its Historical origins and races; economic commerce and Beginnings industry; social Moving Toward Division environment and values; and religious practices FIG. 1 What were the factors leading up to a among Baptists. This did division in the Baptist denomination not cause the schism, but it and the beginning of the SBC in Southern Baptist Denominational Concept is a designation did contribute to other given to an extensive organic network of Christian 1845? Among those discussed by specific circumstances. believers in local churches and related organizations who: historians, only five are mentioned bear a common name; share a mutual heritage; confess here, and not all of equal impact: Third, methods of distinctive beliefs; practice a democratic/congregational organization became a factor polity; experience a unity of consciousness; cooperate First, missionary passion had been in separation. The North through associations, state conventions, and a national developing among Baptists in America strongly favored the convention called the Southern Baptist Convention; elicit, overcoming a long heritage of fiercely continuing society approach combine, and direct their energies for the one sacred effort independent spirit and fear of man- of its three separate bodies of propagating the gospel; and implement a made general bodies of any kind. In (since 1826). Both comprehensive, worldwide Christian missionary 1812, Adoniram and Ann Judson and enterprise.— ecclesiology and From: Blueprints © Copyright 1984 by Lloyd Elder. All circumstances caused the rights reserved. Used by permission. 1 H. Leon McBeth, The Baptist Heritage: Four South to favor the Centuries of Baptist Witness (Nashville: Broadman Press, 1987), 391. 2 SBC Book of Reports: 1994 (Nashville: Executive 3 J. Clyde Turner, Our Baptist Heritage (Nashville: Committee of the SBC, 1994), 6. The Sunday School Board of the SBC, 1945), 84-89. 4 McBeth, 381. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 109

Meeting in Augusta, work, a convention plan of missions, The membership of the Convention Georgia - 1845 and two areas of endeavor: Foreign consists of “messengers who are Mission Board and Domestic Mission members of missionary Baptist In March 1845, the Board of the Board. Although there was follow-up churches cooperating with the Virginia Baptist Mission Society passed work to be done, the consultative Convention.” The number of resolutions that included: meeting had put in motion a new messengers was originally based on Resolved, That this Board are convention. Issues were discussed, contributions, but later also on church of the opinion that . . . those alternatives considered, and directions membership.12 brethren who are aggrieved by set for what has been passed down to the recent decision of the Board this generation. The authority of the SBC is limited, in Boston, should hold a protecting its own autonomy but also The name of the Convention is the the autonomy of every other Baptist Convention to confer on the 8 best means of promoting the Southern Baptist Convention. body within the denomination: Foreign Mission Cause, and The purpose of the Convention is While independent and other interests of the Baptist missionary: sovereign in its own sphere, the denomination in the South. Convention does not claim and From the Charter: . . . said will never attempt to exercise Resolved, That in the corporation being created for judgment of this Board, any authority over any other the purpose of eliciting, Baptist body, whether church, Augusta, Geo., is a suitable combining, and directing the place for holding such a auxiliary organizations, energies of the Baptist associations, or convention.13 Convention, and that Thursday denomination of Christians, for before the 2nd Lord’s day in the propagation of the gospel.9 May next is a suitable time.5 SBC: Its From the Constitution: . . . to Organizational By 1845, not only had Baptists in the provide a general organization South provided vital leadership, but for Baptists in the United States Structure had grown to five thousand churches and its territories for the The Southern Baptist Convention was and over three hundred associations. promotion of Christian missions organized in 1845 for the purpose of Nine state bodies had been organized: at home and abroad and any “eliciting, combining, and directing South Carolina (1821), Georgia other objects such as Christian the energies of the whole (1822), Virginia (1823) Alabama education, benevolent denomination for the Redeemer’s (1823), North Carolina (1830), enterprises, and social services cause.” The SBC largely expresses its Kentucky (1833), Missouri (1834), which it may deem proper and ongoing denominational missionary Maryland (1836), and Mississippi advisable for the furtherance of nature through its organizational (1836). During the united period, 10 the Kingdom of God. structure developed and adjusted since Southern Baptists had entered 1845. The Covenant for a New wholeheartedly into the work of the The nature of the SBC is to be a Century, adopted by the SBC in 1995, three benevolent societies (foreign and general body within “the Baptist eliminated several agencies and home missions and publications).6 denomination of Christians” (see Fig. 1). Other Baptist bodies existed (and reassigned many ministries to other Due to short notice, communications, exist) within the denomination: agencies. Five agencies, the and distance of travel, few Stewardship Commission, the representatives gathered from several The messengers from Education Commission, the Southern of the state conventions. On May 8, missionary societies, churches, Baptist Foundation, the Southern 1845, however, 293 persons from nine and other religious bodies of the Baptist Commission on the American state bodies and other mission groups Baptist denomination in various Baptist Seminary, and the Historical attended the five-day session. The parts of the United States met Commission were completely dissolved Convention elected as president W. B. in Augusta, Georgia, May 8, with certain of their ministries Johnson of South Carolina, whose 1845, for the purpose of assigned to existing agencies. The guiding hand had much to do with carrying into effect the Radio and Television Commission, the outcome of the sessions.7 benevolent intention of our Brotherhood Commission, and the constituents by organizing a Home Mission Board were merged Leaving Augusta with a plan for eliciting, combining, into a new agency, the North New Convention and directing the energies of the American Mission Board, with their denomination for the From the beginning, the SBC had a ministries reshaped into a coordinated propagation of the gospel.11 regional name, a national field of and unified approach to evangelize North America.14 8 5 Annual of the Southern Baptist Convention Ibid., 388. (Nashville: Executive Committee of the SBC, 1994), 4. 6 Robert A. Baker, The Baptist March in History (Nashville: Convention Press, 1958), 73. 9 Ibid. 12 Ibid. 7 Jesse C. Fletcher, The Southern Baptist Convention: 10 Ibid. 13 Ibid. A Sesquicentennial History (Nashville: Broadman and Holman Publishers, 1994), 46-52. 11 Ibid. 14 SBC Life, March 1995. 110 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

The SBC is now broadly organized and nurturing church planting the Brotherhood Commission and the into the following ministries. movements among all people Radio and Television Commission groups outside the United States were merged with the Home Mission World Mission Ministries and Canada. Board.16 The new agency was named (International Mission Board and the North American Mission Board. North American Mission Board) Assist churches in sending and supporting Southern Baptist In the 1990’s the Board moved from Church Enrichment Ministries missionaries and volunteers by its Atlanta location to Alpharetta, (LifeWay Christian Resources) enlisting, equipping, and enabling Georgia. The mission statement of Theological Education Ministries them to fulfill their calling. NAMB says: (the six SBC related seminaries) Assist churches and partners to The North American Mission Board Christian Ethics and Religious mobilize Southern Baptists to be exists to proclaim the gospel of Jesus Liberties Ministries (Ethics and involved in international missions Christ, start New Testament Religious Liberty Commission) through praying, giving, and congregations, and minister to persons Facilitating Ministries (GuideStone going. in the name of Christ and to assist churches in the United States and Financial Resources and the Assist churches in fulfilling their Canada in effectively performing these Executive Committee) international missions task by functions.17 Woman's Missionary Union developing global strategies, (auxiliary to the SBC) including human needs based It was noted in the Covenant for a ministries, and providing New Century that Mexico, though leadership, administrative support, part of North America, is not included in the purview of this organization’s The Executive Committee, housed in the mission. The assigned ministries of the North Southern Baptist Convention Building in American Mission Board are: Nashville, began in 1917, with a major Assist churches by the appointment and support of structure change in 1927 that is similar to its missionaries in the United States present organization. and Canada. Assist churches in the ministry of evangelism. World Missions Ministries and financial accountability for implementation of these Assist churches in the International Mission Board - 1845. strategies.15 establishment of new The International Mission Board, congregations. formerly the Foreign Mission Board, The International Mission Board Assist churches through Christian located in Richmond, Virginia, was supports a career, associate, and social ministries. one of the two boards established at apprentice mission force of over 4100 the beginning of the Southern Baptist and 1010 short term personnel Assist churches through the Convention. It receives almost one- working with 1193 of the world's involvement and coordination of half of all mission contributions 5876 people groups and involves over their members in volunteer provided through the SBC; 6,500 volunteers in international missions throughout the United approximately one-half of its funding mission projects. The IMB relates to States and Canada. the churches as a channel for mission comes from the Cooperative Program Assist churches by involving their and the other half from the Lottie information, support, prayer, calling out, and nurturing missionaies. members in missions and missions Moon Offering. The IMB's mission education. statement says : North American Mission Board - Assist churches by communicating The International Mission Board exists 1845. The North American Mission the gospel throughout the United to assist the churches of the Southern Board, formerly the Home Mission States and Canada through Baptist Convention to be on mission Board, was first established in 1845 at communication technologies. with God in penetrating the Marion, Alabama, as the Domestic Assist churches by strengthening unevangelized world outside the Mission Board. In 1882, it was associations and providing services United States and Canada with the renamed and relocated to Atlanta, to associations. gospel and making Christ known Georgia. With the restructuring of the among all people. SBC in 1997, through the Covenant for a New Century, the ministries of The four assigned ministries of the 16 “Covenant for a new century, the spirit and structure of the Southern Baptist Convention: The International Mission Board include: report of the Program and Structure Study  15 The Organizational Manual of the Southern Baptist Committee.” February, 1995. Baptist History File, Assist churches by evangelizing Convention (Nashville : The Executive Committee of Southern Baptist Historical Library and Archives. the Southern Baptist Convention, 2005), p. 1. persons, planting Baptist churches, 17 The Organizational Manual, p. 3. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 111

Assist churches in relief ministries Assist churches through the New Orleans Baptist Theological and victims of disaster.18 operation of LifeWay Christian Seminary, New Orleans, Louisiana, Stores. 1917 (began as Baptist Bible Eighty percent of the budget for the Institute); Golden Gate Baptist work of the North American Mission Assist churches in stewardship education. Theological Seminary, Mill Valley, Board is supported by the Cooperative California, 1944; Southeastern Baptist Program and the Annie Armstrong Assist churches through church Theological Seminary, Wake Forest, Offering. Most of the approximately architecture consultation and North Carolina, 1951 and Midwestern 3,100 missionaries are also related to services Baptist Theological Seminary, Kansas state conventions and/or associations. Assist churches in capital fund City, Missouri, 1957. In addition there approximately 2000 20 Mission Service Corps volunteers raising These six seminaries, with over serving for two years or more. The Unlike the other SBC agencies, 10,000 students (6788 full time North American Mission Board is also LifeWay receives no Cooperative equivalent), are supported by the involved in endorsing and supporting Program support, but rather each Cooperative Program, direct male chaplains, some social ministries, year contributes significantly (over contributions, endowment earnings, ethnic Baptist work, missions $4 million) to the national and state and student fees. education, media ministry, and disaster convention programs. Through the The seminaries share a common relief.19 publication of books, manuals, purpose and mission statement. periodicals, and curriculum Church Enrichment materials, LifeWay (Sunday School Ministries LifeWay Christian Resources - 1891. LifeWay Christian Resources, formerly Most of the approximately 5,000 missionaries Sunday School Board, is located in are also related to state conventions and/or Nashville, Tennessee, and has sought to serve the churches and the associations. denomination directly and in close relationship with the state Some 1,761 of the missionaries are Mission conventions. The mission statement of Service Corps volunteers serving for two years LifeWay Christian Resources says: or more. LifeWay Christian Resources exists to assist churches and believers to evangelize the world to Christ, Board) has done more to shape Southern Baptist Theological develop believers, and grow churches Baptist life and thought than any Seminaries exist to prepare God by being the best provider of relevant, other entity. Southern Baptist called men and women for vocational high quality, high value Christian churches, associations, and state service in Baptist churches and in products and services. conventions have supported this other Christian ministries throughout agency through the years by the world through programs of Following the restructuring of the purchasing books, suppliers and most spiritual development, theological SBC in 1997, LifeWay has the importantly, Sunday School studies, and practical preparation in following ministry assignments: curriculum materials. The programs ministry. The ministries of the Assist churches in the of LifeWay touch the work of local seminaries include: development of ministries churches more than any other agency  in Southern Baptist life. Assist churches by programs of Assist churches in ministries to pre-baccalaureate and college and university students Theological Education baccalaureate theological Assist churches with Christian Ministries education for ministers. schools and home school Assist churches by programs of There are six Southern Baptist ministries masters level theological education seminaries established through the  for ministers. Assist churches in ministries to years and scattered around the men and women country. The Southern Baptist Assist churches by programs of Assist churches through the Theological Seminary, started in professional doctoral education for operation of conference centers Greenville, South Carolina (1859) and ministers. and camps. moved to Louisville, Kentucky, 1877; Assist churches by programs of  Southwestern Baptist Theological research doctoral education for Assist churches through the Seminary, Fort Worth, Texas, 1908 publication of books and Bibles. ministers and theological (started in Waco at Baylor University); educators. 18 Ibid., p. 3-4. Assist churches through the 19 Annual Ministry Report 2005. www.namb.net 20 The Organizational Manual, p. 5-6. administration of the Southern 112 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

Baptist Historical Library and of church and state. The mission programs and personal and Archives. 21 statement of ERLC reads: institutional investment programs. GuideStone's ministries are: The Southern Baptist Historical The Ethics and Religious Liberty Library and Archives is housed in the Commission exists to assist the Assist churches, denominational SBC Building in Nashville. churches by helping them understand entities, and other evangelical the moral demands of the gospel, ministry organizations by making Christian Ethics and apply Christian principles to moral and available retirement plan programs Religious Liberty social problems and questions of for their ministers and employees. Ministries public policy, and to promote religious Assist churches, denominational liberty in cooperation with the entities, and other evangelical Ethics and Religious Liberty churches and other Southern Baptist ministry organizations by making Commission - 1913. The entities. available life and health coverage and risk management programs. Commission’s beginnings go back to ERLC’s areas of ministry are: the Committee on Public Assist churches and Assist churches in applying the Righteousness in 1908 which denominational entities through moral and ethical teachings of the relief to Southern Baptist ministers recommended the establishment of a Bible to the Christian life. standing committee on social service and Southern Baptist Assist churches through the denominational employees. and temperance. A Commission on communication and advocacy of Assist churches, denominational Social Service was established, and in moral and ethical concerns in the entities, and other evangelical ministry organizations by making available a personal investment Southern Baptist Theological Seminaries exist to program to their ministers and prepare God called men and women for employees and their spouses. Assist churches and vocational service in Baptist churches and in denominational entities by making other Christian ministries throughout the world available institutional investment services through cooperative through programs of spiritual development, agreements with state Baptist theological studies, and practical preparation in foundations (or state Baptist conventions where no foundation exists) and the Southern Baptist 1914 it absorbed the Committee on public arena. Foundation. Assist other evangelical ministry organizations Temperance. In 1947 a director was Assist churches in their moral by making available institutional employed, and the name was changed witness in local communities. investment services. 23 to the Christian Life Commission. In Assist churches and other 1990 it was assigned the work of the Southern Baptist entities by The Cooperative Program funds Committee on Public Affairs, at which promoting religious liberty. 22 received by the Annuity Board provides financial assistance for retired time the SBC withdrew from its 50 Facilitating Ministries ministers, other denominational years of participation with the Baptist workers, their spouses and widows. Joint Committee on Public Affairs, an GuideStone Financial Resources- The operational funds for the Annuity 1918. Founded under the name, organization that represented several Board are provided from Relief and Annuity Board, this agency other Baptist groups. With the administrative fees for managing and has been located in Dallas, Texas, since investing funds. restructuring of the SBC in 1997, the its beginning. Formerly the Annuity Commission was renamed the Ethics Board, GuideStone provides Executive Committee - 1917. The and Religious Liberty Commission to ministerial relief, planned annuity, Executive Committee, housed in the better reflect it's expanded program insurance and retirement programs. Southern Baptist Convention Building It’s mission statement reads: in Nashville, began in 1917, with a assignment. major structure change in 1927 that is GuideStone Financial Resources exists The Commission office is located in similar to its present organization. The to assist the churches, denominational the SBC Building in Nashville. They restructuring of the SBC in 1995 gave entities, and other evangelical ministry also have a Washington office that the Executive Committee the organizations by making available focuses on matters of religious liberty responsibilities for Cooperative retirement plan services, life and and concerns related to the separation Program promotion and the health coverage, risk management administration of the Southern Baptist Foundation. 21 The Organizational Manual of the Southern Baptist 22 The Organizational Manual of the Southern Baptist Convention (Nashville : The Executive Committee of 23 The Organizational Manual of the Southern Baptist the Southern Baptist Convention, 2005), p. 7. Convention (Nashville : The Executive Committee of the Southern Baptist Convention, 2000), p. 9. Convention (Nashville : The Executive Committee of the Southern Baptist Convention, 2000), p. 10. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 113

The Executive Committee exists to May—Electing operation of the total denomination. minister to the churches of the Messengers to Southern Baptist Convention by As soon as possible following the acting for the Convention ad interim the Convention conclusion of the Convention, a in all matters not otherwise provided An annual cycle begins when local Convention Annual is published for in a general manner that Baptist churches all across the providing a complete report of the encourages the cooperation and Southern Baptist Convention elect proceedings of the Convention as well confidence of the churches, representatives to the annual meeting as a listing of all Convention actions, associations, and state conventions and of the SBC. Originally they were reports, appointments, elections, facilitates maximum support for world- called “delegates” but now called information regarding state wide missions and ministries. The “messengers” because they are sent to conventions, and extensive directories Executive Committee is not a “super the Convention meeting without of denominational and church life. committee” and has no superior role binding instructions and return to the The Report Book, SBC Bulletin, and as it relates to other agencies. Because churches without binding actions. Annual together become significant of its role in programming, reporting, Historically, messengers go to the resources for understanding the Convention sessions, debate the issues, and budgeting, the Executive functions of the Southern Baptist consider the recommendations, vote Convention. Committee does relate to all other their consciences, and return to their  SBC agencies and state conventions. churches with viewpoints and reports. One of the first orders of business The ministries of the Executive is a motion to seat the messengers, Committee include: those registered and those yet to Assist churches through conducting and administering the work of the convention not Originally they were called “delegates” but now otherwise assigned. called “messengers” because they are sent to Assist churches by providing a convention news service. the Convention meeting without binding Assist churches by providing a instructions and return to the churches without convention public relations service. binding actions. Assist churches, denominational agencies, and state conventions be duly recognized. Following through estate planning June - Attending the this action, the chairman of the consultation and investment Annual Convention Committee on Order of Business management for funds designated Messengers elected by the churches moves that the order of business for support of Southern Baptist converge on the host city for the be adopted by the Convention. causes. annual SBC session. Preparation has The president of the Convention Assist churches through the been made under the leadership of the announces the appointment of promotion of cooperative SBC president, the Committee on committees as listed in the SBC giving..24 Order of Business, the Executive Committee, and a vast number of Bulletin for that day. Of these Members of the Executive Committee other Baptists. committees (Tellers Committee, are elected by the Convention in Committee on Resolutions, session from a slate presented by the The first responsibility of the Credentials Committee, and Committee on Nominations. The messenger is to register for the Committee on Committees), the membership consists of both Convention. Registration is under the one having most to do with the ministerial related and non-ministerial direction of the Registration Secretary governance of the agencies and related individuals. and the Credentials Committee. institutions of the SBC is the Upon registration, each messenger Committee on Committees. SBC: Its Annual receives a badge, a packet of computer When those appointments are card ballots, and a Book of Reports. made, the course is set for other Operation leadership nominations and Beyond its organizational structure, As messengers make their way to the selections. Convention meeting hall, the SBC what does the Convention look like During the opening day session of and how does it behave when it Bulletin is available, publishing the most recent business items, committee the Convention, an opportunity is functions in its many parts throughout given for messengers to present each year? Especially from the reports, nominations, and miscellaneous resolutions or viewpoint of the individual, major appointments. elements of its annual operation are motions. Motions are referred to summarized as follows: The exhibit hall, including the the Committee on Order of LifeWay store, provides extensive Business which assigns a place in information about the entities and the order of business or makes 114 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

other dispositions; resolutions are Nominations will do its work and officers, and organize into working referred to the Committee on report to the subsequent structures. The primary responsibility Resolutions. It is the Convention meeting. is oversight of the work as assigned by requirement of the Convention Another major action on the first the Convention, including policy Bylaws that motions regarding the day of the Convention is the election making, fiduciary, and directional operation of any or all of the of the Southern Baptist Convention activity. It also includes responding to agencies and institutions of the president. If there is an incumbent any referred motions or resolutions SBC be referred to those boards president eligible for reelection (2 from the Convention. Trustees are of trustees for their own responses one-year terms), his election may be responsible for the election of the back to the Convention. Other challenged. Subsequently, other chief executive officer of that types of motions are dealt with by officers are elected: 1st V.P., 2nd particular Baptist organization and of the body in session. V.P., Recording Secretary, other employees as designated by their The SBC Executive Committee Registration Secretary, and Treasurer. own guidelines. The trustees are begins its report to the responsible to maintain a charter, Throughout the Convention, constitution and bylaws appropriate to Convention on the first day. other business items as well as Business items coming from the the work for which they are charged. preaching and music unfold. Reports for the work of the entity are Executive Committee include Reports are given by all standing recommendations from its work developed and made to the committees as well as boards, Convention at its next annual session. between annual sessions of the institutions, commission, and Convention, such as: program In certain areas of Convention life, associated organizations. As the each entity works in concert with the Southern Baptist Convention Executive Committee, such as: program statements, Cooperative Program budgeting, and special The work of the Convention is pursued financial campaigns. throughout the year through the boards, September/October — institutions, commissions, and committees. Doing Business Ad Interim The SBC Executive Committee meets three times each year: September, February, and June “to act for the statement changes, charter meeting comes to a close, it has in Convention ad interim in all matters changes, constitution changes, recent years been difficult to sustain not otherwise provided for.”25 The resolutions of appreciation, action a quorum in order to act upon the Executive Committee does not oversee on referred motions, forthcoming business of the Convention. all the work of the Convention, but it site locations, etc. Voting is normally done on all does have a coordinating responsibility The Committee on Nominations, actions by the uplifted packet of and a collection of items not assigned working during the months ballots. The election of officers, to any one of the other boards or previous to the annual meeting, where more than one is nominated, commissions. In doing so, it acts in also makes its report to the is voted on by secret ballot. behalf of the Convention between its Convention. Growing out of this annual sessions. In recent years, it has report, there is set in place the July/August—Getting the set the pace in redirecting the SBC trustee bodies for all boards, Work Under Way focus. institutions, and commission; The work of the Convention is The Cooperative Program Budget, hundreds of names are included in pursued throughout the year through adopted at the annual meeting of the the recommendation. If a the boards, institutions, commissions, Southern Baptist Convention, begins messenger wants to amend the and committees. At the close of the October 1. Based on actions of the report, this may be done one Convention, all the newly-elected Convention, contributions are received position at a time; a messenger Southern Baptist Convention officers, through the state conventions and on may not present an alternate slate trustees, commissioners, and to the SBC Executive Committee and of nominees for consideration. committee members take up their disbursed to the agencies and other The Committee on Committees work. Most often, approximately one- causes included in the SBC allocation presents its report, including the fourth of the membership of each budget. The process goes on Committee on Nominations to board or commission is elected at one throughout the full twelve-month serve during the forthcoming year. time. These newly-elected members period of the fiscal year, October 1— Its report includes a layperson and join in the trustee process with those September 30. In addition to the a church or denominational already serving. These governing undesignated Cooperative Program employee from each qualified state bodies meet on their own schedule funds, most SBC designated missions convention. This Committee on throughout the year, elect their own 25 Ibid, 12. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 115 offerings are received by the Executive budget adopted by the SBC. To this Committee and disbursed to the mission extent, there is a functional tie between February - Preparing for boards or other causes as received. This the Southern Baptist Convention and procedure allows for coordination, each one of the cooperating state the Annual Meeting accounting, and reporting of all funds conventions. In February, the Executive Committee given by the churches through the state (3) Ministries—many programs and meets for major preparation for the convention and to the SBC causes; it also ministries of SBC agencies are forthcoming June Convention; other allows for redirecting the priorities of the implemented in close coordination with matters for the operation of the SBC. the state conventions. Convention are determined. The president of the Convention often October/November — No action taken at the Southern Baptist makes a report, setting the tone or the Gathering in Associations Convention is absolutely binding on the direction as he sees the forthcoming and State Conventions state convention; neither can the state Convention. Any program statements conventions, individually or collectively, or foundational document changes are Practically and historically, more than take action that is absolutely binding on reviewed and decided for 1,200 associations form the front line of the Southern Baptist Convention. recommendation. All logistic matters denominational missionary activity in concerning the Convention site are Southern Baptist life. Although the December to June— Campaigning for SBC cared for by the Executive Committee association is not in the channel of and its staff. Cooperative Program funding nor President representation on Southern Baptist Beyond any question, there has been a April/May — Announcing Convention boards or agencies, the significant focus in recent years on the Appointments/Nominations Baptist associations work with the Southern Baptist Convention in numerous ways: “leadership training, promotion, information, coordination, Therefore, it matters crucially what the shared mission projects, and a host of other significant concerns.” messengers decide, who they elect as SBC Each state or regional convention is officers, and who they put in governance autonomous in its own right but has a positions as trustees. cooperative and functional relationship to the Southern Baptist Convention. For purposes of reviewing a full year of the operation of the Southern Baptist election of the SBC president. Though Convention, consider three: (1) Trustee some indicate it has always been this The SBC Bylaws require that the representation—in the Constitution and way, others have viewed the campaigns president release to in writing—at least 45 days before the Bylaws of the SBC, representation on for the presidency in recent years (since meeting of the Convention—those he boards, commissions, and committees is 1979) as being a major change. There have always been worthy leaders within appoints to the Committee on specifically selected from within the Committees and Committee on state/regional conventions. Although the Southern Baptist family “running for president of the Convention,” but Resolutions. To the extent that those the nomination does not come through appointed represent only the winning action by that state convention, it has in elections since 1979, there has been a well-publicized intention to elect a majority, then a vast minority is not been the historic intention that the state represented in the process leading to conventions have representation on the president of the Convention who, in turn, would appoint like-minded people governance of the agencies and national governing bodies. The spirit of to the Committee on Committees who, institutions. The Committee on the SBC Constitution and Bylaws is in turn, would nominate like-minded Nominations releases its report carried out to the extent that those people to the Committee on through Baptist Press at least 45 days elected from cooperating state Nominations, and they, in turn, before the Convention meeting. conventions are actually representative of nominate such people to the SBC Through the year, the report is the people and churches in that state. boards and commissions. The effort in prepared recommending as many as (2) Financial relationship—normally, electing the president has been to 900 governing representatives, on a churches send Cooperative Program change the direction and focus of the rotating basis, for Convention monies to the state convention. At the Convention from historical Baptist election. Again, churches elect annual meeting of each state convention, pluralism toward a narrow messengers to the Convention, up to a budget is adopted. That budget fundamentalist stance. Whether that 10 based on Southern Baptist includes an amount that supports state premise is accurate or not, for the past Convention requirements. convention programs and ministries. It few years, campaigns for the presidency June - Returning to the also includes an amount that is sent to have become less dramatic, with a few the SBC Cooperative Program for exceptions, as the fundamentalist Annual Convention distribution through the allocation takeover has succeeded, and usually Each year as the elected messengers only one candidate is nominated. return to the SBC, something like this 25 Annual, 12. annual cycle of operation takes place. 116 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

In a sense, the SBC exists only when Children in Action. always been a priority for women its messengers have been seated as an involved in WMU. When the women assembled body. Therefore, it matters Age-appropriate magazines of WMU founded the national organization in crucially what the messengers decide, and their products are provided in 1888, one of their first items of who they elect as SBC officers, and several languages, including Spanish, business was to accept the request to who they put in governance positions Korean, Chinese, French, Lao, raise money for the two mission Vietnamese and Basic English. as trustees. boards. Within the first year, the Throughout its history, WMU has women contributed over $30,700 to Woman’s been an auxiliary to the Southern the two entities. Baptist Convention, which means that WMU’s efforts to raise money for the Missionary Union it acts as a "helper" to the SBC. The two mission boards are known as the auxiliary status also means that WMU In May 1888, a few women dedicated Lottie Moon Christmas Offering for is self-governing and self-supporting. to missions founded Woman's International Missions and the Annie Missionary Union. WMU has become State WMU presidents constitute the Armstrong Easter Offering for North the largest Protestant organization for WMU governing body. Members of American Missions. women in the world, with a church WMU organizations, gathered The two offerings remained women's membership of approximately 1 for their state's WMU annual meeting, offerings until 1956, when WMU million. WMU also was the first and elect the state presidents. The state agreed to promote the offerings presidents become vice presidents on remains the largest body of organized church wide. By the end of 2000, the national level and function as the laity in the Southern Baptist WMU had helped lead Southern Convention. organization's Executive Board. The WMU national president, elected Baptists to contribute more than $3 WMU’s main purpose always has been annually by WMU members attending billion to the two offerings. WMU is to educate and involve women, girls, the national WMU Annual Meeting, not a recipient of these funds. Despite and preschoolers in the cause of serves as chair of the board. this stellar record of cooperation and Christian missions. Primarily it support, the SBC in recent years has accomplishes these purposes through Financially, WMU supports its work made several attempts to bring the age-level organizations, including through the sale of magazines and WMU under its control of governance. Women on Mission; Acteens, for girls products and from investments. In each attempt, the WMU has 12-17; Girls in Action, for girls 6-11; National WMU receives no allocation maintained its determination to be and Mission Friends, for preschool from the Southern Baptist independent but cooperative. Convention’s unified budget, the girls and boys. WMU also has coed Cooperative Program. In the 1990s, WMU developed many organizations including Adults on ministries that seek to involve women Mission, Youth on Mission and Financial support of missionaries has in making an impact on the

The nine core values of Woman’s Missionary Union, SBC

We uphold the foundational principles of the priesthood of We embrace the strategic role of every believer and the autonomy prayer and giving for missionaries and uniqueness of each local and missions needs. church in carrying out the Great Commission.

We partner with other Great We recognize the role of Commission Christians to family in discipleship and lead a lost world to Christ. missions development. We believe that Jesus Christ, Son of God, gave His life a sacrifice for the salvation of all people of the world, We accept the biblical fulfilling God's plan for the ages as mandate to respond to revealed in the Bible, God's Holy Word. We recognize the giftedness human need with actions of women and girls and modeled by Jesus Christ and accept the responsibility to with the message of God's help them use their gifts in redemptive plan. serving Christ.

We accept responsibility for We accept responsibility for developing and equipping nurturing preschoolers, children, missions leaders. youth, and adults in missions. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 117 communities in which they reside. for serving churches; to justice and Dallas. Chief executive officer is These ministries include: reconciliation; to lifelong learning and Daniel Vestal, who assumed the ministry; to trustworthiness; and to position of coordinator in December Project HELP 1994. Each project effectiveness. 1996 after nearly three decades as a seeks to involve all members of a local Baptist pastor. congregation in addressing a social Structure issue that impacts the world as well as their community. Projects have Support: Financial support for the Primary Emphases covered hunger, AIDS, child advocacy, Fellowship comes from Baptist Global missions and ministries that cultural diversity, violence, literacy, and individuals and churches with an focus primarily on partnerships restorative justice. interest in global missions, theological with local congregations and other education and other shared ministries. mission groups, planting the Christian Women's Job Corps, 1995. gospel among the world's un- A job-training program for women in Membership: Members, as defined by evangelized peoples (ethno- need based on Christian principles. CBF's bylaws, shall be Baptist linguistic people groups, More than 150 sites currently operate churches and the members thereof and comprising nearly one-fourth of individual Baptists who contribute in 26 states. The pilot projects vary in the world’s population, who have annually to the ministries and format, but the objective is the same: little or no exposure to the operations of the Fellowship. All to provide a Christian context in Christian message), and ministries which women in need are equipped for members with the exception of among the urban poor and other life and employment; and a missions churches shall be entitled to vote at marginalized peoples in America's context in which women help women. meetings of the General Assembly. WMU's other ministries include Baptist Nursing Fellowship, Missionary Housing, Pure Water- Pure Love, Volunteer Connection (including CBF is a fellowship of Baptist Christians and MissionsFEST) and WorldCrafts. churches who share a passion for the Great WMU's work is guided by its vision statement and nine core values. The Commission of Jesus Christ and a commitment vision statement reads: Woman's to Baptist principles of faith and practice. Missionary Union challenges Christian believers to understand and be radically involved in the mission of God. Woman's Missionary Union has gone inner cities. Global Missions Field through many changes in her 112-year Made up of individuals and Personnel: 163, including career approximately 1,800 partner churches, history, but her focus remains the personnel and persons serving the Fellowship has an annual budget same, to involve women of all ages in two- to three-year assignments. of $17.05 million and a foundation the study of and doing of Christian CBF seeks to be a catalyst for the with an additional $20 million to missions. Holy Spirit's conversion of provide resources for churches and individuals who then will join send global missions field personnel to together to form new churches or Cooperative the most neglected people groups in strengthen existing ones. The Baptist the world. Affirming diversity as a gift Fellowship affirms the right of of God, including - but not limited to such churches to develop in - race, ethnicity, and gender. The keeping with their own cultural Fellowship Fellowship is inclusive in spirit, in heritage. CBF partners with over language and in practice. Its members Beginnings two dozen world missions partners and elected leadership include men in the US and around the globe. The Cooperative Baptist Fellowship and women and laity and clergy of (CBF) began as a grassroots differing ages, colors, languages and Advocacy of historic Baptist values movement of free and faithful Baptists ethnic backgrounds. such as local church autonomy, in May 1991. The purpose of the priesthood of all believers and Cooperative Baptist Fellowship is to Leadership: A Coordinating Council religious liberty Through serve Christians and churches as they elected by the General Assembly meets partnerships with the Baptist discover and fulfill their God-given three times a year to plan the Center for Ethics, Baptist Joint mission. The Fellowship shall fulfill its Fellowship's missions and ministries. Committee, Baptist Women in purpose in keeping with its The council is led by a moderator, Ministry, Baptist World Alliance, elected annually by the General commitments to the historic Baptist Center for Christian Ethics at Assembly. A CBF Resource Center principles of soul freedom, Bible Baylor University, Bread for the staff of approximately 62 persons freedom, church freedom, and World, The Center for Baptist religious freedom; to biblically-based provides leadership and support services through offices in Atlanta and Studies at Mercer University, global missions; to a resource model Passport Youth Camping, Seeds of 118 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

Hope Publishers, and Smyth and 1989 leaders to resources that will help Helwys Publishers, the Fellowship Christopher White School of them fulfill the mission God has has sought to keep these critical Divinity, Gardner-Webb given them. CBF is committed to Baptist principles alive for Baptists. University, Boiling Spring, North providing creative and innovative Partnerships with seminaries and Carolina, 1992 resources that meet the needs of individual members and theology schools and with other George W. Truett Theological organizations that identify with congregations. The Fellowship Seminary, Baylor University, Waco, works with churches to identify the Fellowship's mission and Texas, 1994 vision. The Fellowship is and address their needs rather than committed to Baptist theological McAfee School of Theology, duplicate existing resources that education that affords intellectual Mercer University, Atlanta, are already effective or can be and spiritual freedom to both Georgia, 1994 easily adapted for particular students and professors in an  contexts. When adequate Campbell University School of resources are not available, CBF atmosphere of reverence for Divinity, Buies Creek, North biblical authority and respect for will find ways to create and Carolina, 1996 provide them on a cost-recovery open inquiry and responsible  scholarship. CBF's commitment to Baptist Seminary of Kentucky, basis. Cooperating through new theological education and strategic Lexington, Kentucky, 2002 ventures that encourage innovative partnerships is reflected in its Baptist University of the and creative approaches to relationship with partner schools. Americas, San Antonio, Texas, missions and ministry for the 21st CBF has encouraged traditional 1947 (2003 degree granting century. CBF encourages new Baptist Theological Education in certification) ideas for activating our shared commitment to carrying out the broader settings. Their theological Non-Baptist partners include Brite education partners include new Great Commission. The divinity School at Texas Christian Fellowship is committed to innovative approaches to helping churches minister effectively in a BJC mission — “to defend and extend changing world. Networking with other groups religious liberty for all, bringing a uniquely that share the Fellowship's commitment to the Great Baptist witness to the principle that religion Commission must be freely exercised, neither advanced nor inhibited by government.” Baptist Joint Committee young stand-alone seminaries, University in Fort Worth, Texas; On a Sunday afternoon in May 1920, university related seminaries, Candler School of Theology at a 53-year-old Baptist preacher from schools of theology, and Baptist Emory University in Atlanta, Dallas, Texas, climbed the east steps of Centers within schools of other Georgia; and Duke University the U.S. Capitol to address a throng of faith traditions. Baptist school Divinity School in Durham, North some 10,000 onlookers. His purpose partners include: Carolina. — to rally support for religious liberty and its constitutional corollary, the Central Baptist Theological In this partnership, CBF does not separation of church and state. The Seminary, Kansas City, Kansas, own or operate any school; nor crowd heard a masterful call for true 1901 does it appoint trustees to any of religious liberty, not the veiled International Baptist these institutions through contempt expressed in the “mere Theological Seminary, Prague, institutional support and student toleration” of others’ religious views. Czech Republic, 1994 scholarships. Scholarships are “Toleration is a concession, while  available in two forms: block liberty is a right,” the speaker said. Logsdon School of Theology, grants given to Baptists students in Hardin-Simmons University, schools supported by CBF and In the decade following George W. Abilene, Texas, 1983 CBF Leadership Scholarships for Truett’s historic address, plans were Baptist Theological Seminary at students specifically supportive of laid for what would eventually become Richmond, Richmond, Virginia, the Baptist principles that CBF the Baptist Joint Committee on Public 1989 advocates. Since 1991, CBF has Affairs. Since its inception in 1936,  contributed more than $10 the overarching aim of the agency has The Divinity School at Wake million to these programs. been to preserve religious freedom in Forest, Wake Forest University, Connecting churches and their this country and extend it throughout Winston-Salem, North Carolina, the world. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 119

Texas Baptist icon J.M. Dawson works to shape solutions that build World Alliance, the total number of became the agency’s first full-time consensus rather than division about Baptists would number 80 million. executive director in 1946. He was religious liberty issues. This makes the Baptist denomination followed by C. Emanuel Carlson, and probably the largest Protestant group in 1972, by James Wood, then The BJC also takes seriously its role as in the world.26 director of the J.M. Dawson Institute educator. In 2001, the agency played Church-State Studies at Baylor a key role in two joint publications on A major focus and function of the University. In 1981 the BJC tapped portions of President George W. Baptist World Alliance is a Congress the director of the Texas Baptist Bush’s faith-based initiative. In Good which is held every five years in a Christian Life Commission, James M. Faith: A Dialogue on Government different part of the world. This Dunn, to become its fourth executive Funding of Faith-based Social Services Congress brings together a vast director. At Dunn’s retirement from and Keeping the Faith: The Promise of diversity of Baptists from many that position in 1999, Brent Walker, Cooperation, the Perils of Government different countries with a multiplicity then BJC general counsel, was named Funding: A Guide for Houses of of backgrounds. The purpose of this executive director. Worship were printed and made Congress is united fellowship, available to the public. cooperative sharing, and discussions For nearly 65 years, the BJC’s mission centering around common Baptist has changed very little. The mission — “to defend and extend religious liberty for all, bringing a uniquely Baptist witness to the principle that The purpose of this Congress is united religion must be freely exercised, neither advanced nor inhibited by fellowship, cooperative sharing, and discussions government.” centering around common Baptist goals for The BJC is composed of representatives of various national, ministry. state and regional bodies in the United States, and it works with a wide range of religious organizations goals for ministry. on issues pertaining to religious liberty Brent Walker has been called on twice to testify before legislative panels and the separation of church and state. The Baptist World Alliance Congress considering the faith-based plan. He met in 1990 in Seoul, Korea. It met At its October 2000 board meeting, the testified before the Constitution in l995 in Buenos Aires, Argentina, BJC approved the formal participation of subcommittee of the House Judiciary and in 2000 in Melbourne, Australia. the Baptist General Convention of Texas Committee on April 25, 2001, and The Centennial Congress was held in a member body. Joining the BJC board before the Human Resources and Birmingham, England, in 2005. This of directors at the meeting were Charles Select Revenue subcommittees of the was a significant event for Texas Wade, executive director of the BGCT, House Ways and Means Committee Baptists as the BGCT and the Baptist Phil Strickland, director of the BGCT’s on June 14, 2001. General Association of Virginia Christian Life Commission; and Albert The Baptist Joint Committee has became the first state conventions to Reyes, president of the Hispanic Baptist join the Alliance after the departure of Theological School in San Antonio. built a solid reputation on Capitol Hill and across the country because the Southern Baptist Convention. A proven bridge-builder, the BJC jof its principled stands for the free In addition to the Congress meetings, provides reliable leadership on church- exercise of religion and against state issues as it leads key coalitions of leaders of different Baptist groups governmental establishment of from all over the world meet annually religious and civil liberties groups religion. Indeed, the framework of striving to protect both the free to discuss the work of the Baptist true religious liberty is supported by World Alliance. There is also continuous exercise of religion and the separation twin pillars. Remove one and the of church and state. communication coordinated through entire structure falls. the Baptist World Alliance office with The Coalition for the Free Exercise of all the membership bodies and Religion, a diverse coalition of more Baptist World organizations of the Alliance. than 50 organizations, has been praised for working across “all political Alliance “In The Beginning” bents and faiths” for a common There are 214 Baptist unions and purpose. Its members include Dr. W.W. Barnes says, “From the conventions in almost 200 countries earliest years of the history of English- American Jewish Congress, the Family around the world. The latest statistics Research Council, American Civil speaking Baptists there seems to have as of 2006 reveal a membership of 34 Liberties Union and Americans United been a yearning for world fellowship. million. However, if you include the for Separation of Church and State. At least once each century of that total Baptist constituency around the history the yearning has been Leadership of this coalition is but one world, including those who are not cooperating members of the Baptist example of ways the organization 26 Information from B.W.A. Headquarters, McLean, Virginia. 120 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS expressed. Thomas Grantham, leader to pursue his dream by adopting a The preamble reads: of the General Baptists of England, is world outlook in his publications. quoted as saying about 1678: ‘For Robertson also wrote a manuscript The Baptist World Alliance, extending my part, I could wish that all calling for a conference to discuss over every part of the world, exists as an congregations of Christians of the the possibility of a worldwide expression of the essential oneness of world, that are baptized according to fellowship. Baptist people in the Lord Jesus Christ, the appointment of Christ, would to impart inspiration to the fellowship, make one consistory at least sometimes, W. W. Landrum and R. H. Pitt also and to provide channels for sharing to consider matters of differences supported and promoted the idea in concerns and skills in witness and among them.’”27 America. ministry. This Alliance recognizes the traditional autonomy and independence Credit is given to John Rippon, an In 1904 several significant Baptist voices of churches and general bodies. English Baptist in the eighteenth in America and England were raised century for having the initial idea and calling for a worldwide fellowship The objectives and methods of dream for an organized worldwide meeting among Baptists. operation of the Baptist World Alliance Baptist fellowship. In 1790, as editor of J. H. Prestridge introduced a resolution were also reaffirmed in Seoul, Korea, The Baptist Annual Register, he wrote: at the Southern Baptist Convention to in 1990: Objectives Under the guidance of the Holy The Baptist World Alliance, extending over Spirit, the objectives of the Alliance every part of the world, exists as an expression shall be to: 1. Promote Christian fellowship of the essential oneness of Baptist people in the and cooperation among Baptists Lord Jesus Christ. throughout the world. 2. Bear witness to the gospel of Jesus Christ and assist unions that end. A committee was appointed To all the Baptized ministers and and conventions in their divine to invite other Baptist bodies to task of bringing all people to people, the United Netherlands, cooperate toward such a meeting. France, Switzerland, Poland, God through Jesus Christ as Russia and elsewhere, especially to The Baptist Union of Great Britain Savior and Lord. those whose names adorn the and Ireland also passed a resolution 3. Promote understanding and following sheets, with a desire of inviting a Congress to meet in London cooperation among Baptist promoting a universal interchange in July 1905. Though playing a bodies and with other Christian of kind offices among them, and significant role in its founding and groups, in keeping with our in serious expectation that before development, the Southern Baptist unity in Christ. many years lapse (in imitation of Convention began to have 4. Act as an agency for the other wise men) a deputation disagreements with the Alliance over expression of Biblical faith and from all these climes will meet doctrinal uniformity and acceptance of historically distinctive Baptist probably in London to consult the the CBF as a member of the Alliance. principles and practices. ecclesiastical good of the whole. Early in this century, they withdrew By the unworthiest of all their fellowship from the BWA and are now 5. Act as an agency of brethren, and author.28 seeking to form their own “world” reconciliation seeking peace for body of Baptists. all persons, and uphold the Rippon’s dream took over a hundred claims of fundamental human years to be realized. His dream was A constitution was adopted and set the rights, including full religious also shared by several American basics of organization, purpose, and liberty. Baptists such as J. H. Prestridge, officers. A President, a Vice-President 6. Serve as a channel for expressing W. W. Landrum, R. H. Pitt, and from each country represented, a British Christian social concern and A. T. Robertson. Secretary, and an American Secretary alleviating human need. were approved. An Executive As editor of The Baptist World, Committee was also established. The 7. Serve in cooperation with J. H. Prestridge promoted the dream. Baptist World Alliance was born. member bodies as a resource for As a professor at Southern Baptist the development of plans for Seminary in Louisville, Kentucky, “And It Came To Pass” evangelism, education, church A. T. Robertson urged Prestridge growth, and other forms of The Constitution of the Baptist World mission. Alliance which was adopted at the 16th Baptist World Congress in Seoul, 8. Provide channels of 27 W. W. Barnes, The Southern Baptist Convention communication dealing with 1845-1953 (Nashville: Broadman Press, 1954), 268. Korea, in 1990 gives a picture of the work related to these objectives 28 F. Townley Lord, Baptist World Fellowship purpose and objectives of the alliance. (Nashville: Broadman Press, 1955), 2. through all possible media. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 121

Method of Operations “We Are Laborers delegates are welcomed and recognized at the meetings of the The Alliance shall operate throughout Together” Congress. the World through: Please note the organization of the Since the Baptist World Alliance is so 1. The General Meeting Baptist World Alliance committee and organized, it does not have any official commission system on the last page of (Congress) representation with national this chapter. The name of each governments. It does seek to make its 2. The General Council committee, commission, or resolutions known to representatives department pretty well describes their 3. The Executive Committee of governments through the General work. Secretary and Regional Secretaries. 4. Its Officers Each committee, commission, or work 5. Such committees and group is usually very large, containing Ten Challenges for the organizational structures as are as many as 50 members from all BWA in its second provided for in the Bylaws or as different parts of the world. Century authorized by the General The work of the Alliance is grouped At the centennial World Congress in Council into seven sections or parts of the 2005, the General Secretary presented 6. Regional Fellowships world as shown below. “Ten Challenges for the BWA in this (Federations) As of 2006, the following churches our new Century: and members were in each part of the Any organized Baptist body such as a 1. Unity: From Genesis to world totaling 149,917 churches and union or convention desires to Revelation, from the Garden of 34,737,897 members: cooperate in the work of the Alliance Eden in Genesis till the Holy City in is eligible for membership, subject to Region Churches Members the Book of Revelation, God is the approval of the General Council. Africa 27,123 6,638,712 calling humanity and the Church to Any Baptist body which accepts Asia 26,517 4,509,034 unity. Unity is not a peripheral membership also is required to assist Caribbean Islands 1,700 256,344 doctrine of the Christian faith. It is Central America 2,540 211,951 central! Jesus’ prayer in John17 is a in the support and furtherance of the Europe 13,057 802,139 purposes and work of the Alliance. missiological prayer … “so that the Middle East 84 5,450 world might believe." For one The Congress meeting every five years North America 68,673 20,859,522 hundred years the BWA has brought South America 10,176 1,454,745 is for the purpose of hearing reports, unity to a diverse group of Baptists, making comments, approving The Baptist World Alliance relates to representing the whole spectrum of resolutions, and referring Baptist groups in all parts of the world Christian life and thought. recommendations to appropriate through the cooperative work and 2. Youth and Emerging Leaders: committees and commissions. direction of the Regional Secretaries as Never before in history have young shown on the organizational chart on Christians been confronted with so The General Council meets annually. the last page of this chapter. These The General Secretary of the Baptist many challenges to the Christian secretaries are appointed by their faith and so many temptations that World Alliance, Denton Lotz, explains regions. the reason for this annual meeting: lure them from faith in Christ! For “This is an annual meeting of Baptist The Alliance exercises no power over that reason we place great emphasis leaders from around the world. Every any Baptist body. All of its plans, on the importance of involving year we meet in a different dreams, aims, programs, and young leaders in the life of the geographical area of the world so that participation is strictly voluntary. BWA. We are grateful for the past during each quinquennium Baptist leadership, for their sacrifice and leaders, no matter where they live, can The Alliance does not allow vision. But now is the time for a attend at least one or two meetings.”29 membership to groups other than new generation of young Baptists Baptist and does not allow to lead our Baptist conventions and Secretary Denton Lotz further membership to individual churches unions worldwide. explains the annual General Council as not in cooperation with a Baptist body 3. Theological Education for the a time when committees and or organization Masses: In the Great Commission commissions meet in significant the resurrected Christ commands avenues of fellowship networking. He The Alliance does have a close the Church, “Go and teach all says the networking that takes place in fraternal relationship with other nations.” The Greek word for teach the halls and at the meal table is denominational bodies and Christian is the same as the word for disciple. astounding. He is convinced the organized groups such as the World A disciple is a student, one who is delegates leave with a far greater sense Council of Churches and trained and instructed. A whole of what God is doing through Baptists Interdenominational Agencies. It generation of new Christians has around the world. seeks to establish and maintain close communication and dialogue with arisen that has not been these ecumenical bodies. Fraternal instructed, or discipled. They are 29 Denton Lotz, B.W.A. News, July/August 1994, McLean Virginia. 122 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

like seeds that sprout up quickly personal ethics remind the Church The role of women in the church but then die! The church needs a of the sins of the flesh including continues to be a divisive issue determined effort to train our abortion, adultery, extra and pre- among various Christian bodies. people in Bible study and marital sex, homosexual behavior, Catholicism and Orthodoxy refuse Christian doctrine so that new rumor-mongering, and ordination to women. Many converts will not be confused and pornography. Those who Baptist convention/unions also leave the faith, and that old emphasize social ethics remind the forbid ordination to women. This converts may grow into the church of the prophetic tradition is particularly true in the former maturity of Jesus Christ! Bible against war, poverty, corporate Soviet republics, as well as places Study is the key to maturity in the greed, corruption, injustice, lack in Africa, Asia, Latin America and Christian faith. of concern for the poor, racism North America. 4. A New Paradigm in Mission: and human rights. 8. Secularism, Post-Modernism, The 19th century was the great 6. Religious Freedom: Baptists New Age, Sectarianism: Since the century of Christian mission. The were born in their struggle with first century Christianity has had a church has been established on state churches in Europe which conflict with the culture in which every continent. The old paradigm prevented a free church. it has lived. Early Christian of Western missions is over. We Consequently it was the Baptists doctrines confess that the are now entering a new paradigm who developed the concept of Christian is a citizen of no country and yet a citizen of all countries. Early heresies such as Gnosticism, Aryanism and Docetism were great threats to the growth of the That Baptists, as members of the body of early church and brought confusion to new Christians. New Christ, will seek to stand as a prophetic and pagan philosophies are today presence that exposes and challenges the sin of as great a threat to the Christian 30 faith as those of the first century. racism wherever it presents itself. The Christian response is as varied. Some Christians, in trying to relate the Gospel to a postmodern and secular society, of the internationalization of the religious freedom for all people, completely cave in to the demands Christian mission. The distinction soul liberty, the competence of the of relativism and in the end, of sending and receiving churches individual soul, etc. Our Baptist perhaps naively, end up rejecting is over. Now every nation is a concept of religious freedom has the Gospel. mission field and every nation a been accepted by most European 9. The Resurgence of World sending agency. What a joy to see and North American countries, Religions: We mentioned above the the reality of this amongst our and the United Nations “clash of civilizations” and its effect Baptist brothers and sisters Declaration of Human Rights. upon religious freedom. Whether worldwide: Koreans going to Most countries of the world we like it or not, we are living in a Bangladesh, Japanese to Thailand, would declare that they grant multi-cultural and multi-religious Brazilians to Angola, Nigerians to religious freedom. However, with world. In most continents culture Ghana, Burmese to Africa, “the clash of civilizations” that and religion are the same. Thus we Africans to Europe, Latin followed the fall of communism have the Islamic cultures of the Americans to North America. we see an increase in the denial of Middle East, the Buddhist cultures 5. Personal and Social Ethics: religious freedom worldwide. The of Asia, and the Hindu culture of The Bible is not only concerned rise of religious nationalism which India, etc. Economic and about our talk but also about our promotes one religion over the international politics often force walk! Unfortunately, there is a other is increasing. The Baptist governments to use religion to divide within the Church today solution for the conflict between enforce their power and ideology. between those who emphasize religions and the state is the Thus the present totalitarian personal ethics and those who separation of church and state. government of Myanmar (Burma) emphasize social ethics. Both The classic Baptist defense of has made Buddhism the state personal and social restrictions are separation of religion from the religion. part of the Biblical worldview and state is one of the Baptists' 10. The Kingdom of God: A a call for holiness in our private greatest contributions to world careful reading of the New and public living. Both sides must peace. Testament will show that the main learn to work together and 7. Women’s Role in the Church: message of Jesus was the Kingdom understand the complementarity of God. We read in Mark 1:15 of their visions, not their that Jesus said, “The time is separation! Those who emphasize 30 Report of Baptists Against Race. Special Commission. B.W.A., McLean, Virginia. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 123

fulfilled. The Kingdom of God is Nordenhaug, Joseph. “The Nature and Purpose of the Baptist World Alliance.” In Baptists of the World. at hand; repent, and believe in the Bibliography Edited by Robert S. Denny. Fort Worth: Radio and Television Commission, Southern Baptist Convention, Gospel.” In 1905 when the BWA The following publications include 1970. was founded it was the more those cited in this article and other Thaut, Rudolf. “Theological Foundations of a Baptist liberal wing of the church that reading resources. World Body.” In Foundations: A Baptist Journal of History and Theology, 1974. emphasized the Kingdom of God. Annual of the Southern Baptist Convention. Executive The German Baptist immigrant to Committee of the SBC, Nashville, 1994. Tiller, Carl W. “Some Strands in the History of the Baptist World Alliance.” In Foundations: America and the leader of the Baker, Robert A. The Baptist March in History. A Baptist Journal of History and Theology, January- social gospel movement, Walter Nashville: Convention Press, 1958. March, 1974. Rauschenbusch, wrote that the ______. Relations Between Northern and Southern Baptists 2nd. ed. Ft. Worth: Evans Press, Kingdom of God was "the 1954. marrow of the Gospel." More ______. The Southern Baptist Convention and Its recently Southern Baptists have People, 1607-1972. Nashville: Broadman Press, 1974. adopted a program entitled, Barnes, W. W. The Southern Baptist Convention: “Empowering Kingdom Growth,” 1845-1953. Nashville: Broadman Press, 1954. which also emphasizes the Childers, James Saxon, ed. A Way Home: The Baptists Tell Their Story. Atlanta: Tupper and Love; Kingdom of God. New York: Holt, Rinehart, and Winston, 1964. Cothen, Grady C. What Happened to the Southern The Baptist World Alliance is now one Baptist Convention? Macon, GA: Smythe and Helwys of the largest Christian organizations Publishing, Inc., 1993. in the world. Even so, it is a totally Elder, Lloyd. Blueprints: 10 Challenges for a Great voluntary fellowship which seeks the People. Nashville: Broadman Press, 1984. guidance and power of the Holy Spirit ______. Calling the Family Back Together. in confronting the issues of our Nashville: Private publication, May, 1993. Estep, William R. The Anabaptist Story. Nashville: modern culture. Broadman Press, 1963. H. H. Hobbs stated that “while each Fletcher, Jesse C. The Southern Baptist Convention: A Sesquicentennial History. Nashville: Broadman and church (in the New Testament) Holman Publishers, 1994. maintained its individuality, the McBeth, H. Leon. The Baptist Heritage: Four churches cooperated in matters of Centuries of Baptist Witness. Nashville: Broadman common interest without compromise Press, 1987. of beliefs.”31 This is indicated in the ______. A Sourcebook for Baptist Heritage. Nashville: Broadman Press, 1990. theological programs worked out in McClellan, Albert. The Executive Committee of the the Jerusalem conference (Acts 15, SBC: 1917-1984. Nashville: Broadman Press, 1985. Gal. 2). The churches cooperated in The Organizational Manual of the Southern Baptist matters of helping and aiding the Convention. Nashville: The Executive Committee of needy (Rom. 15:25-29; 1 Cor. 16:1-4; the Southern Baptist Convention, 1994. 2 Cor. 8,9) and in circulating the SBC Book of Reports: 1994. Executive Committee of the SBC, Nashville, 1994. scripture (Col. 4:16). Shurden, Walter B. The Baptist Identity: Four Fragile Freedoms. Macon, GA: Smythe and Helwys The Baptist World Alliance believes Publishing, Inc., 1993. that unity is a gift from God. Its work ______. Not a Silent People: Controversies That is an effort to achieve this high and Have Shaped Southern Baptists. Nashville: Broadman holy purpose among Baptists. Press, 1972. Books Barnes, W. W. The Southern Baptist Convention 1945-1953. Nashville: Braodman Press, 1954. Lord, F. Townley. Baptist World Fellowship. Nashville: Broadman Press, 1955. Articles Cox, Norman Wade, ed. Encyclopedia of Southern Baptists. Vol I. Nashville TN: Broadman Press, 1958. S.v. “The Baptist World Alliance,” by Louis D. Newton. Grey, J. D. “A Lengthened Shadow of Mighty Men.” In Baptists of the World, Edited by Robert S. Denny. Nashville: Broadman Press, 1954. Hargrove, V. Carney. “Encouragement to Baptist Minorities.” In Baptists of the World. Edited by Robert S. Denney. Fort Worth: Radio and Television Commission, Southern Baptist Convention, 1970.

31 Herschel H. Hobbs, What Baptists Believe (Nashville: Broadman Press, 1964), 80. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 124

THE BAPTIST WORLD ALLIANCE Organizational Chart

Members of Baptist Churches in Unions and Conventions Affiliated with Baptist World Alliance

Baptist World Alliance Congress Meets every five years

Baptist General Council Meeting Meets annually

Executive Committee Meets biannually

Executive Committee Meets biannually

Regional Division Standing Fellowships Committees Committees Departments

Promotional & Budget & South America Development Finance Youth

Evangelism North America & Education Personnel Men

Middle East Communication Officer Search Women

Europe Baptist World Aid Resolutions

Central America Study & & Caribbean Research Membership

Study Commissions Asia Memorial

Long Range Africa Planning 125 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

Baptists and the Ministry Gary Manning Wayland Baptist University, Introduction IV. Certification of Ministers Plainview, Texas I. Ministry In the Bible V. Preparation, Duties, Expectations II. Laity and Clergy VI. Issues of Tenure, III. The Call Within the Call Bivocationalism, Gender 126 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

description and weak on the latter. Baptists and the Ministry By the second century A.D., Christian churches began to develop an office ministry must affirm the idea that the similar to the Old Testament Jewish Introduction church’s ministry is Christ’s ministry.2 priest. The first instance of an Baptists have long been described as “The Body exists to express and individual Christian being called a “people of the book.” As such, implement Christ’s ministry. When priest is about 215 A.D.6 Christian Baptists have always tried to bind their one accepts that ministry is an integral priests replaced Jewish ones. Early in practices to the Bible. But as George activity of the Body, then, in practice, church history a hierarchy developed. Peck reflects, “If anything is clear it is it is the entire people of God who The of Rome carried the Bible provides us with no absolute minister in the world and within the the separation of clergy from laity to blueprints for the structuring of fellowship of the church.3 When its ultimate end with different clothes, ministry in the church today.”1 One ministry is carried out through the language, and rights. can only describe ministry in terms of paid, professional staff, it is done: “in Martin Luther pushed all Christendom what was, what is, and what might be the light of the ministry of the whole people of God.”4 The entire church is to reexamine this practice of separation in Baptist churches. of clergy from laity and its attendant ordained as His servants, His abuses. Early Baptists also rejected the Several issues interject themselves into ministers, “to participate in His own distinction between clergy and laity so any discussion of Baptists and the continuing ministry in the world.“5 evident in Roman Catholicism, Ministry. What does the Bible say Scriptures such as Ro. 1:1-7; Eph. 4:1- about ministry in general and ministry Anglicanism, and even Presbyterianism.7 Luther was motivated by the doctrine of the So primarily, any discussion of ministry today priesthood of all believers. The companion doctrine, soul competency, must reflex the fact that in the New Testament has motivated Baptist stances through history. Herschel Hobbs said, “The “ministry” was a lifestyle of every believer and one distinctive contribution of Baptists not a position of a few. to the religious thought of mankind is the competency of the soul in religion.”8 John Clarke and Roger as a vocation? What is the difference 16; and 1 Peter 2:9-10 teach the call Williams believed freedom “to be in a call to the laity to be servant of God to all His people to be inherent in the dignity with which ministers and a call to enter the ranks participants in ministry to His world. they were endowed by their creator.”9 of the clergy? What are the Soul competency can be found in So primarily, any discussion of ministry components of a call? How have three areas. Baptists understood call? What about today must reflect the fact that in the ordination? What does ordination New Testament “ministry” was a 1. It makes possible the initial mean? Once a person experiences a lifestyle of every believer and not a response of the sinner to the call into a ministry vocation, what is position of a few. What then does this Holy Spirit as He draws us to expected in terms of preparation, mean in light of the separation of laity God. personal qualities, role, leadership and clergy? What does the Bible say? 2. Baptists cherish the right of free And why has such a chasm developed? styles and ministerial authority? How access to God in prayer. does a minister find a place to serve? Is bivocational ministry a Laity and Clergy 3. A third area in which soul contemporary need? What about competency operates is that of The Church of Jesus Christ is a reading and interpreting the tenure among Baptists? And, what 10 about women in ministry? “nation of priests” (1 Peter 2:9). scriptures. Every member of the Body is to carry out the tasks of priesthood. A priest Soul competency, then, is integral to Ministry in the has been described as humanity’s the issue at hand. Frank Stagg said, representative in the presence of God Bible as well as God’s representative in the 6 Rick Johnson, “Priesthood of All Believers,” presence of humanity. Baptists have Unpublished lecture at Pastor and Wives Conference The scriptures indicate an attitude and (Wayland Baptist University, 1985). philosophy toward ministry. The been strong on the first of that 7 Ibid. church of Jesus Christ is the Body of 8 Herschel Hobbs, The People Called Baptists Christ. Therefore, any discussion of 2 Ibid., 320. (Shawnee, Oklahoma: Oklahoma Baptist University, 1981), 20. 3 Ibid., 321. 9 C. Brownlow Hastings, Introducing Southern 4 Ibid., 323. 1 George Peck, “Toward a Theology of Christian Baptists (Ramsey, New Jersey: Paulist Press, 1981), 16-17. Ministry,” in Faith, Life and Witness, ed. William H. 5 Ruth Sampson, “United or Separated in the Ministry Brackney (Birmingham, Alabama: Samford University of the Church,” in Faith, Life and Witness, ed. William 10 Ibid., 21-22. Press, 1990), 317. H. Brackney (Birmingham, Alabama: Samford University Press, 1990), 326. 11 Frank Stagg, New Testament Theology (Nashville, Tennessee: Broadman Press, 1962), 253. 127 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

“There are different ministries among among God’s dealings with man. It is Christians, but all are ministers.”11 The Call Within unique because it is to a vocation Findley Edge affirmed the same idea the Call which deals mainly with the human when he said, “The call to salvation spirit, because it seeks to unite people and the call to the ministry are one Most Baptists believe all Christians are with God, and because it conserves all and the same call.”12 Many Baptists, called but within the call to all is the other values.24 however, believe that lay persons are call to the few to function in a special Various feelings and concerns often already committed to a “full-time” way. Niehbuhr described four elements accompany the “secret call.” Feelings vocation in the secular world, they do of call: the call to be a Christian, the such as joy, relief, apprehension and not have time—at least much time— secret call, the providential call and the ecclesiastical call.19 It is the secret, uncertainty are sometimes present. to do God’s work. Therefore, the The “secret call” may also be laity contribute money to “free up” providential and ecclesiastical calls that occupy the thrust of this chapter. experienced by the presence of a the clergy to have the time needed to burning desire to meet the needs of 13 fulfill God’s ministry. Persons who are seeking affirmation of others as well as an intense compassion The genius of the Baptist witness God’s calling can begin to discern call for the disturbed, sick, hungry, poor 25 however, has been the belief that every by initially and periodically writing or spiritually aimless. down why one wants to be in ministry, Baptist is a minister or missionary.14 Reflection by those called reveals that Isaac Backus favored a very “weak” what are one’s gifts and the ministry 20 there are many ways of call. The clergy with the real power lying in the role envisioned. One should not be overly concerned with how the call secret call could be the maturing of a church members themselves. But, as childhood dream. It may simply be a the Baptist clergy became increasingly professionalized and as churches became increasingly structured, less and less emphasis was placed on the The genius of the Baptist witness however, has informal working of the Spirit through individuals without some official been the belief that every Baptist is a minister title.15 One unfortunate result from or missionary. such an attitude was that young persons felt “called” to church-related vocations since that was the natural place for someone really fully came but that one possesses an “inner growing awareness. The call may be committed. It may have been better conviction that God has summoned as dramatic as Paul’s on his way to for those youth to serve as laity instead one personally for the ministry of the Damascus. It may come later in life. of clergy.16 gospel.”21 It is this “inner call” that Or the secret call may be initiated by has been viewed as essential for anyone the church itself as it “calls out the Most Baptists believe that within the 26 in a ministry vocation. called.” universal and primary call of God given to all, there are those who serve How does one describe the secret call? Is the “secret call” given to all in special religious positions according Kesner describes it as “that mystical ministers? Some Baptists believe only to their gifts and competence.17 aspect of calling in which we sense the pastor is called to a vocation of Conceptually, then, Baptists “draw no that God has set us apart for some ministry. Others believe that everyone sharp distinction between clergy and particular ministry.”22 Spurgeon said, in a vocation of ministry is called but laity. Practically, they recognize the “the first sign of the heavenly call is an that a pastor’s calling or a foreign need for a special ministry, often intense, all-absorbing desire for the missionary’s calling is much higher. defined in functional terms.”18 work ..., an aptness to teach ..., a Still others see no particular ranking of measure of conversion work going on calls within ministry or vocation.27 under his efforts ..., and How can one ascertain the validity of 12 Findley B. Edge, The Greening of the Church acceptableness of the people of (Waco, Texas: Word Books, Publishers, 1971), 38. God.”23 Dobbins said it was unique God’s call to the vocational ministry? 13 Ibid., 43. How does one test one’s motivations and attitudes concerning the ministry 14 Ralph E. Elliott, “Direction in Pastoral Practice” in Faith, Life and Witness, ed. William H. Brackney, 19 H. Richard Niebuhr, The Purpose of the Church (Birmingham, Alabama: Samford University Press, (New York, New York: Harper and Row, Publishers, 1990), 414. 1956), 58. 24 Donna Gandy and Linda S. Barr, compilers, Guide 15 Stanley Grenz, Isaac Backus: Puritan and Baptist 20 Ray Kesner, “Vocational Discernment”, in to Southern Baptist Vocations (Nashville, Tennessee: (Macon, Georgia: Mercer University Press, 1983), Experiencing Field Supervision, ed. William T. Pyle Convention Press, 1992), 11. 278. and Mary Alice Seals (Nashville, Tennessee: Broadman 25 Ibid. 16 Franklin M. Segler, A Theology of Church and and Holman Publishers, 1995), 54. 26 R. Dwayne Conner, Called to Stay: Keys to a Ministry (Nashville, Tennessee: Broadman Press, 21 Howe, 95. 1960), 40. Longer Pastorate in a Southern Baptist Church 22 Kesner, 55. (Nashville, Tennessee: Convention Press, 1987), 28 17 Henlee Barnette, Christian Calling and Vocation 27 (Grand Rapids, Michigan: Baker Book House, 1965), 23 Gaines S. Dobbins, Building Better Churches: A Gandy, 9. 79. Guide to the Pastoral Ministry (Nashville, Tennessee: 28 Segler, 49. Broadman Press, 1947), 298. 18 Claude L. Howe, Jr., Glimpses of Baptist Heritage (Nashville, Tennessee: Broadman Press, 1981), 92. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 128 as vocation.28 Motivations and imperative that churches take more were brought into the negotiations.38 attitudes should be of sufficient seriously their role of cooperating with This is usually not the practice today. maturity to be relatively free of the Spirit who calls some to specific The church looking for a minister and egocentrism and selfishness. James religious tasks.”33 Churches should the prospective minister pray and Edwards concluded that the assurance become conscious and active in dialogue until a decision is made to that God is calling one into ministry is creating an environment to call out present or not present the person to the absence of the desire for the called. the church. recognition or power over others and the presence of a sense of God’s The importance of the church’s help Baptists have long believed in a God- directive to build the church.29 To in calling was explained by Spurgeon placed ministry. Most selection build the church certainly involves in one of his lectures. He said, committees will seriously question one’s motives if they are contacted many skills and spiritual giftedness. Churches are not all wise, neither There are many people in professional directly by one seeking a position of do they all judge in the power of ministry.39 One’s name and or resume ministry today who have the abilities the Holy Ghost, but many of to impact persons for good. Most is usually given or sent to a committee them judge after the flesh; yet I by another person or educational important, however, is not what had sooner accept the opinion of a someone can do but what someone is. institution. This way of connecting company of the Lord’s people ministers with churches has its Niles says “we are preachers than my own upon so personal a [ministers] not because God has called strengths and weaknesses. Positively, subject as my own gifts and it is democratic, fosters close us to be preachers but because God graces.34 has called us to be servants.”30 relationships, seems to parallel New Testament practice, and encourages longer pastorates. Negatively, it provides opportunities for church The final dimension of “call” is the confirmation politics, pastorless churches for long of call by a congregation that issues an periods, bargaining temptations, divisions over pastoral loyalties, and “ecclesiastical call” to a person to become its difficulty for younger and older ministers to find a ministry position.40 minister. The weaknesses of a God-placed ministry have spawned attempts to assist in placement. Throughout one’s search for the The final dimension of “call” is the A promising development has been validity of call, one must ask if confirmation of call by a congregation the establishment by several state servanthood is the main motivation for that issues an “ecclesiastical call” to a conventions of an office of vocational choice. person to become its minister. “The church/minister relations. The offices assurance of being called to a specific deal with a variety of issues. A fascinating dimension of call is what church has kept some ministers in has been termed the providential call. Placement information, resumes, and their places of service even when it was assistance are provided to churches Beyond the sense of God’s urging are difficult.”35 Self-authentication of life events, interests, natural abilities without encroaching upon the rights one’s call is important but church of churches or ministers.41 and grace gifts that have been authentication is necessary.36 The bestowed on the believer.31 The process of the ecclesiastical call has abilities, gifts, or interests may be changed through the years. As far Certification of latent, “but if it is not there you may back as the seventeenth century the well question the validity of the decision to enter the ministry, the Ministers call.”32 Unfortunately, the community choice of pastorate, and the acceptance Baptists have also gone through of faith has not been as actively of some other office was a matter for several stages in certifying ministers. involved in this aspect of call. the church, not simply an individual.37 The present student application for Churches have hesitated encouraging If a pastor of a church was approached Ministerial Tuition Aid reflects the individuals with gifts for ministry to by another church, both churches most recent stage. Students can strongly consider ministry as a receive the tuition aid if they are vocation. Barnette said, “it is ordained, licensed, or simply certified 33 Barnette, 75. as one who has given evidence of gifts 34 Charles Haddon Spurgeon, Lectures to My and commitment for church-related Students (Grand Rapids, Michigan: Baker Book 29 James R. Edwards, “The Calling,” Christianity House, 1978), 30 (Reprinted from editions in ministry. Certification by a church Today, XXXII, No. 2 (5 February 1988), 61. England, 1875, 1877, and 1894). simply requires a congregation to vote 30 D.T. Niles, The Preacher’s Call to be a Servant 35 Conner, 29. (New York, New York: Harper and Brothers Publishers, 1959), 44. 36 Robert C. Walton, The Gathered Community (London, England: Carey Press), 93. 39 Hinchey, 38. 31 Kesner, 56. 37 Ibid., 142. 40 Ibid. 32 Roy W. Hinchey, Plain Talk About the Pastorate (Nashville, Tennessee: Broadman Press, 1975), 18. 38 Howe, 99. 41 Howe, 106. 129 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS in favor of a statement affirming a ”Ordination is the recognition on the church, Baptists have never been able student’s desire to enter the vocational part of the church of the gifts of the to require education before church-related ministry. A motion Spirit already endowed.”48 There is ordination.”54 Yet, today, the Baptist properly made, seconded, and adopted no significant difference between minister is expected to pursue a full by a church in conference is all that is ordained and unordained. Ordination education. That educational essential to licensing a person to the mainly delineates function. preparation includes a degree in the church-related vocational ministry. liberal arts from a college or university Ordination is quite another matter. Preparation, and studies in a seminary. Baptists have approached ordination Education is vital but not solely from a variety of perspectives through Duties, determinative in assessing one’s history. During the seventeenth Expectations ministerial effectiveness. Segler well century, with the exception of a few, said, “Devotion precedes theology.”55 “A divine call to the ministry includes the ministry was unpaid and 49 Every minister needs to develop their unprofessional.42 Lay preachers a call to preparation.” Preparation devotion through prayer, devotional canvassed the English countryside with for vocational ministry falls into four Bible reading, awareness of the no official certification except their categories; character development, relationship of the Bible and life, effectiveness.43 Behind this practice culture, professional knowledge and meditation on the meanings of life, skill, and emotional and attitudinal was the early Baptist rejection of the 50 sensitivity to Gods leadership, and concept of a special “religious class.” development. “God will give us reading contemporary spiritual Influenced by the Reformation, wisdom if we ask for it, but He will writings.56 Baptists rejected a “sacramental view not give us knowledge. We must of ministry and for a time there were disputes as to whether or not ordination was necessary or Preparation for vocational ministry falls into appropriate.”44 C.H. Spurgeon, for example, totally rejected ordination. four categories; character development, Yet, due to a free public school system, technological advances, and culture, professional knowledge and skill, and general population growth, emotional and attitudinal development. “voluntary leadership in the ministry became inadequate.”45 Salaries were provided and the Baptist ministry took 51 its first steps toward profession. sweat for it.” Dobbin’s last Preparation can refine, devotion can qualification for ministerial leadership inspire, but ultimately the minister Ordination of ministers began mainly was, “willingness to make the best must get about the task of ministering. as a way to keep order in the church. possible preparation.”52 In the earliest days of Baptists, the “Ordination was usually performed churches were small. The attitude was within local congregations who set Historically, Baptists have been late- all too often: “we pay you to do the apart suitably gifted men or comers to education. In the American work of the ministry; don’t rely on women.”46 Ordination, however, was colonies only one school existed for us.”57 As churches grew, so did the not believed to confer special rights or the training of Baptist leaders until responsibilities of the minister. Today status of any kind. Gaines S. Dobbins 1813. By 1900 eighty colleges and the minister is involved in pastoral stated, “according to the plain seminaries were established but most care, preaching, teaching, teaching of the New Testament, Baptist ministers lacked much formal administration, and worship ordination does not make a man a education. And even though twenty- leadership. Crucial to the life and minister.”47 Then what is ordination? five new seminaries were opened in fervor of any congregation is the What does it mean? the last fifty years, it has been ministerial task of hearing, interpreting estimated that one-third to one-half of and applying the Bible. His task is to Some denominations see ordination as the Baptist pastors lack a college 53 link human sin to divine forgiveness, the transferring of power, class, or degree or any seminary studies. human need to divine omnipotence, authority but not so with Baptists. “With the Baptist distinctive of free human search to divine revelation.”58 polity and the sole authority for Ministers can prepare, devote 42 Walton, 93. ordination resting with the local 43 William H. Brackney, ed. Faith, Life and Witness (Birmingham, Alabama: Samford University Press, 54 Hastings, 47. 1990), 51. 48 Brackney, 14. 55 Segler, 94. 44 Samson, 330. 49 Segler, 124. 56 Ibid., 98. 45 Henlee Barnette, Has God Called You? (Nashville, 50 Tennessee: Broadman Press, 1969), 118. Ibid., 125. 57 Hastings, 48. 46 51 Samson, 330. Hichney, 18. 58 C. Welton Gaddy, “The Pastor as Leader of Public 47 52 Worship,” in Faith, Life and Witness ed. William H. Gaines S. Dobbins, A Ministering Church Dobbins, Building Better Churches, 299-301. Brackney, (Birmingham, Alabama: Samford University (Nashville, Tennessee: Broadman Press, 1960), 28. 53 Brackney, 53. Press, 1990), 362. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 130 themselves to Christ, and become different light. Walton indicates that churches and to entice a minister to skilled practitioners of ministerial ministerial authority comes from another church was to commit a duties, but there must also be Christ but through the community of grievous sin.67 Unfortunately, the attention given to “being” as well as faith.63 This authority is not an success standards of American “doing.” Some of the qualities of ecclesiastical authority or an assumed economics have altered the length of being are moral integrity, intellectual authority. Rather than an authority of ministerial tenure. But as Conner honesty, self-awareness, independence, office, it is an authority of influence. says, self-confidence, sexual identity, To see pastoral leadership as an excuse If the conviction that God has appropriate emotional expression, for authoritarian ministry is foreign to called and placed pastoral goal-orientation, tolerance, energetic, the principles of evangelical leaders in the church where relational competence, good character, Christianity. If the Spirit of Christ is they are serving is supplanted active faith, concern for others, evident in the life, people are drawn 64 by the values of the business maturity, and a willingness to work.59 willingly to the minister’s leadership. corporation with its hiring and Every minister, of course, should be in The servant-leader seems to fit the firing processes, then the health a constant and deliberate pursuit of Christ model of leadership. Christ and vitality of Southern Baptist allowing the Spirit to reproduce the won His followship through and churches will suffer greatly.....68 fruit of the Spirit in and through a because of His personal winsomeness yielded life. (Gal. 5:22ff) and servanthood. Baptist ministers are Statistics vary from region to region as to do the same. to average tenure for ministers. In Baptist ministers are leaders in the 1790 the average tenure of New church and the community. Hampshire pastors was thirty years. The average tenure of Baptist pastors today is sixty-five months.69 Today, Ministers can prepare, devote themselves to most Baptist churches extend an “open” call that is indefinite in time. Christ, and become skilled practitioners of Yet, a practice is still in place in ministerial duties, but there must also be thousands of churches where an annual call is extended — “a kind of attention given to “being” as well as “doing.” vote of confidence, or lacking such, a termination of the call.”70 Overwhelmingly the greater preference is with longer tenured Leadership is such a complex term and Issues of Tenure, ministers. Lyle Schaller indicates that ability that everyone has an idea about Bivocationalism, the most productive years for the it. “The earliest Baptists were typical minister from the convinced that one of the most vividly and Gender congregational perspective are years corrupt aspects of the Established five through eight.71 Church was the ministry.”60 They saw Many contemporary issues confront leadership as manipulating and Baptists and ministers today. Three of Another reality faces Baptist ministers controlling. Samuel Hill wrote “the those are length of service, today. The belief that every minister pastoral office has been one of the bivocational ministry, and women in who graduates from a Baptist most direct paths to fame and power ministry. First, Baptists believe in a institution of higher learning will have in southern society.”61 Some see God-called, a God-placed, and a God- a full-time paid church position 65 leadership as a means to an end. A tenured ministry. God is in charge awaiting him or her is naive. The prominent pastor in Southern Baptist of the whole process. Through belief is even more ludicrous if one circles said, “A laity-led, laymen-led, history, churches and practices have limits the field of possible service to deacon-led church will be a weak made various interpretations of God’s the bible belt of Texas and the church anywhere on God’s earth. The control. For instance, “in the early Southeast. There are simply not pastor is the ruler of the church. church and in the early days of this enough churches of sufficient size to There is no other thing than that in nation, a call to a pastorate was usually call every Baptist minister to a full- 66 the Bible.”62 for a lifetime.” A man was called to time position. And, there is a need to one church, ordained by that church, start hundreds of churches in America Others in Baptist life see leadership and served that church until he died, that for a time cannot afford a full- and authority and the pastorate in a unless unusual circumstances time minister without assistance. The interrupted the relationship. This 59 Felix E. Montgomery, Pursuing God’s Call: practice was accepted by nearly all the Choosing a Vocation in Ministry (Nashville, 67 Walton, 94. Tennessee: Convention Press, 1981), 2425. 68 Conner, 30. 60 William H. Brackney, The Baptists (Westport, 63 Walton, 142. Connecticut: Greenwood Press, Inc., 1988), 50. 69 Information received from Research Services 64 Segler, 79, 73. Department of Sunday School Board, SBC, 1991. 61 Erllen M. Rosenberg, The Southern Baptists. A 70 Subculture in Transition (Knoxville, Tennessee: The 65 Conner, 30. Hastings, 49. University of Tennessee Press, 1989), 102. 66 Ibid., 8. 71 Lyle Schaller, Hey, That’s Our Church (Nashville, 62 Ibid., 103. Tennessee: Abingdon Press, 1975), 96. 131 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS answer for many is the bivocational creation and the woman was first in Brackney, William H., ed. Faith, Life and Witness. Birmingham, Alabama: Samford University Press, ministry. Many churches must depend the Edenic fall.”76 The response to 1990. on a minister who can work another that resolution has been deep and ______The Baptists. Westport, Connecticut: job for main financial support and yet wide. Some have felt deeply about it Greenwood Press, Inc., 1988. perform the necessary tasks of ministry and some have seen it as unimportant. Conner, R., Dewayne. Called to Stay: Keys to a Longer as well. A look at the past and the Pastorate in a Southern Baptist Church. Nashville: Some have affirmed the resolution and Convention Press, 1987. present sheds some light on some have violently opposed it. Dobbins, Gaines S. A Ministering Church. Nashville: bivocationalism. Whatever one’s reaction, there are Broadman Press, 1960. some facts that must be faced. First, “From the early days of the first ______Building Better Churches; A Guide to the Pastoral Ministry. Nashville: Broadman Press, 1947. century church until the founding “the forbearers of Southern Baptists, the Separate Baptists, were notorious Edge, Findley B. The Greening of the Church. Waco, days of our nation practically all 77 Texas: Word Books, Publishers, 1971. ministers earned their livelihood from for their women preachers.” In 72 Southern Baptist history, when Elliott, Ralph E. “Direction in Pastoral Practice.” In a skilled vocation.” In fact, research Faith Life and Witness. Ed. William H. Brackney. indicates that bivocationalism was the churches were less affluent, women Birmingham, Alabama: Samford University Press, 1990. normal practice in the early church were often the directors of education and music.78 Many Southern Baptist Gaddy, C. Welton. “The Pastor as a Leader of Public rather than the exception. Men in the Worship.” In Faith, Life and Witness. Ed. William H. seventeenth and eighteenth centuries churches refuse to recognize that God Brackney, Birmingham, Alabama: Samford University on the frontier “preached sermons, calls women to function in any office Press, 1990. that requires ordination.79 Yet, over Gandy, Donna and Barr, Linda S., compilers. Guide to pastored churches, and performed Southern Baptist Vocations. Nashville: Convention weddings and funerals while earning twenty percent of the students in the Press, 1992. their living in some secular six Southern Baptist Seminaries are vocation.”73 Many famous Baptist frontier preachers had other means of financial support. John Leland was a shoemaker and farmer. John Clarke Every minister should examine God’s call to see was a physician and lawyer. William if God is leading one to develop some ability Screven was a farmer.74 Isaac Backus lived off an inheritance. R.E.B. Baylor or interest that could support one while was a judge and a congressman. Isaac McCoy was a schoolteacher, a weaver, involved in ministry. a surveyor, and a farmer. Today, “about one-quarter of Southern Baptist pastors are bivocational.”75 women.80 Over forty percent of the Grenz, Stanley. Isaac Backus: Puritan and Baptist. Every minister should examine God’s ministerial students in Texas Baptist Macon, Georgia: Mercer University Press, 1983. call to see if God is leading one to Hastings, C. Brownlow. Introducing Southern Universities are female. Attitudes are Baptists. Ramsey, New Jersey: Paulist Press, 1981. develop some ability or interest that varied, emotional, and may never find Hinchey, Roy W. Plain Talk About the Pastorate. could support one while involved in commonality. Yet, as Leon McBeth Nashville: Broadman Press, 1975. ministry. said after quoting Joel 2:28, “if the Hobbs, Herschel. The People Called Baptists. sovereign God of the universe decides Shawnee, Oklahoma: Oklahoma Baptist University, One final issue among Baptists and the to call our daughters as well as our 1981. Ministry is the issue of gender, sons into his service, who will forbid Howe, Claude L., Jr. Glimpses of Baptist Heritage. specifically women in the ministry. Nashville: Broadman Press, 1981. that they answer that call?”81 Though an issue for a few decades, the Kesner, Ray. “Vocational Discernment.” In Experiencing Field Supervision. Edited by William T. issue came to the forefront in 1984 at Pyle and Mary Alice Seals. Nashville: Broadman and the Southern Baptist Convention in Bibliography Holman, Publishers, 1995. Kansas City. Through a vote, Montgomery, Felix E. Pursuing God’s Call: Choosing a Vocation in Ministry. Nashville: Convention Press, messengers agreed that women should Books 1981. be allowed to serve in all but those Barnette, Henlee H. Christian Calling and Vocation. Grand Rapids: Baker Book House, 1965. Niebuhr, H. Richard. The Purpose of the Church. pastoral and leadership roles that New York: Harper and Row, Publishers, 1956. require ordination. The reason given ______. Has God Called You? Nashville: Broadman Press, 1969. Niles, D.T. The Preacher’s Call to be a Servant. New was to “preserve a submission God York: Harper and Brothers Publishers, 1959. Bentley, Eljee. “Women of the Southern Baptist requires because the man was first in Convention.” In Faith, Life and Witness. Ed. William Peck, George. “Toward a Theology of Christian H. Brackney. Birmingham, Alabama: Samford Ministry.” In Faith, Life and Witness. Edited by University Pres, 1990. William H. Brackney. Birmingham, Alabama: Samford 72 Thurman Allred, “Bi-Vocational: A Rich University Press, 1990. Heritage,” Church Administration (November 1980), 39. Rosenberg, Ellen M. The Southern Baptists, A 77 Ibid., 140. Subculture in Transition. Knoxville: The University of 73 Luther M. Dorr, The Bivocational Pastor Tennessee Press, 1989. (Nashville, Tennessee: Broadman Press, 1988), 22, 78 Ibid., 139. 25. Sampson, Ruth. “United or Separated in the Ministry 79 Ibid., 141. of the Church.” In Faith, Life and Witness. Edited by 74 Ibid., 25. William H. Brackney. Birmingham, Alabama: Samford 80 Roy Honeycutt, The Tie (Louisville, Kentucky: University Press, 1990. 75 Rosenberg, 103. Southern Baptist Seminary Publication, July/August, 1984), 5. Schaller, Lyle. Hey, That’s Our Church. Nashville: 76 Eljee Bentley, “Women of the Southern Baptist Abingdon Press, 1975. Convention,” in Faith, Life and Witness ed. William 81 Leon McBeth, “Women in Ministry: An H. Brackney (Birmingham, Alabama: Samford Assessment,” Folio II, No. 4 (Spring 1985): 3. Segler, Franklin M. A Theology of Church and University Press, 1990), 141. BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 132

Ministry. Nashville: Broadman Press, 1960. Spurgeon, Charles Haddon. Lectures to My Students. Grand Rapids: Baker Book House, 1978; reprint from editions in England, 1875, 1877, and 1894. Stagg, Frank. New Testament Theology. Nashville: Broadman Press, 1962. Walton, Robert C. The Gathered Community, London: Carey Press, 1946. Articles Allred, Thurman, “Bi-Vocational: A Rich Heritage.” Church Administration (November 1980). Edwards, James R. “The Calling: Christianity Today XXXII, No. 2 (5 February 1988). Honeycutt, Roy. The Tie. Louisville: Southern Baptist Seminary, (July/August 1984). McBeth, Leon. “Women in Ministry: An Assessment.” Folio II, No. 4 (Spring 1985). Speeches Johnson, Rick. “Priesthood of All Believers.” Paper presented at Pastor and Wives Conference, Wayland Baptist University, Plainview, Texas, April 1985. 133 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

William M.. Trends and Issues Pinson, Jr. Baptist Heritage I. Related to Churches IV. Related to Baptist Institutions Center, Baptist General Convention II. Related to Associations of V. Related to the Baptist of Texas Baptist Churches Denomination III. Related to State and VI. Conclusion David Slover Nation-wide Baptist Bodies Baylor University, Waco, Texas, Retired BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 134

this trend is one reason for more Trends and Issues openness by Baptists to vouchers from tax funds for students to attend private Baptists differ on which trends and prove the most important? Rather schools, a practice Baptists were at one issues are important in Baptist life. they are grouped around similar time almost unanimous in opposing. What one person may view as a major themes or relationships. However a look at the growth of trend another may shrug off as Baptist primary and secondary schools insignificant. Furthermore, no accelerated first by desegregation of description of trends is ever Related to public schools through busing in the comprehensive. Also, most major Churches latter half the 20th century and more trends are accompanied by counter recently by anti public school trends. When a tide is going out or Church life among Baptists is in sentiment in the religious right coming in it may appear that all of the continual change. It always has been. movement, shows that many Baptists water is flowing in the same direction. Certain major trends today that seem have changed their stance on this It never is; eddies, swirls, and barely new and even radical will one day issue. Even LifeWay Christian discernible currents move throughout likely be regarded as traditional and Resources, SBC, now carries an the mass of water. So with trends. In routine assignment to address home and Christian schooling. this discussion some of these counter One major trend, sometimes or sub trends will be noted. accompanied by controversy, focuses Hopefully the days of forced on diversity. Churches are becoming segregation according to race and ethnicity are long gone, but the trend toward homogeneous congregationalizing means that most A “trend” is usually thought of as a movement churches' membership is composed of or development that may or may not have persons who are similar racially and ethnically. More and more of these controversy associated with it. On the other churches are an integral part of associational, state, and national hand, an "issue" is generally associated with denominational entities. Persons from controversy. various cultures working together provide a worthwhile but challenging trend. Where new Charismatic and No careful distinction is attempted in independent churches are this chapter between a “trend” and an increasingly diverse in several ways, accomplishing multi-racial “issue.” A "trend" is usually thought including size, ethnicity, worship style, congregationalizing, it is still an of as a movement or development that organization, and relation to exception in Baptist life in America. denominational entities. This trend is may or may not have controversy So-called “non-traditional” or associated with it. On the other hand, closely related to another trend—that of starting more and more churches of "innovative" worship styles have an “issue” is generally associated with become more and more common in controversy. various kinds. In fact the number as well as the diversity of churches is churches. Interestingly enough, these Predicting the future on the basis of increasing. "innovative approaches" have now trends and issues is a precarious become almost traditional and the venture. Only God knows the future. Churches have always been diverse in format is about the same in any However, to identify possible future regard to size of membership but the church that practices them. However, scenarios is not without merit as it differences are becoming more and in many churches controversy has helps to prepare for the probable, more pronounced. A major trend is surrounded the introduction of this although sometimes even knowing the development of the “mega” worship style, especially in regard to what is coming does not enable us to church, a church that is large enough the music. Terms for these forms have do much about it. In this chapter to carry out many functions that were become less and less defined; description rather than prescription is once carried out only by voluntary contemporary, traditional, blended, the approach. cooperation among many churches gospel, western, ancient future, etc. all through associations or state or have their own definition depending Of course, Baptists do not live in national Baptist entities. Although the on where the speaker stands on the isolation but in relation to the entire number of such churches remains issues. society in which they abide. Often small in proportion to the total Baptist trends can be identified by number of churches, their influence is The times for worship services in trends in society. huge. Baptist churches are also changing. More and more churches are not only The following discussion does not list An increasing number of Baptist offering early Sunday worship but also trends and issues in any order of churches of various sizes and locations Saturday night worship. An increasing importance. Who knows which will now sponsor private schools. Perhaps number have eliminated Sunday 135 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS evening worship, some substituting find their worship, fellowship, and various kinds of studies in Christian education needs met in different Related to State discipleship. congregations rather than one. and Nation-wide Many churches have abandoned the Baptist Bodies traditional mission study programs of Related to Southern Baptists as promoted by Nation-wide Baptist entities and state Woman's Missionary Union and Associations of conventions engage increasingly in re- Brotherhood and instituted AWANA. Baptist Churches organization. Change has always been Although the AWANA program attracts part of these entities, but recent trends large numbers of children and young Several trends are evident in a number indicate an emphasis more on radical people, it offers little or no Baptist of associations, but not necessarily in all. and rapid change. mission education. Therefore concern More and more associations place greater emphasis on leadership These denominational entities focus exists that this will ultimately undercut increasingly on resourcing churches, the number of mission volunteers, many development and customized resourcing of churches than on passing to churches often on a customized basis, rather of whom have come from traditional than on providing one-size-fits-all Royal Ambassador and Girls in Action the denominational programs and emphases provided by state and national programs. In Texas this has been programs. A similar shift of ministry termed the “church-first” emphasis. Baptist organizations. These focus away from missions has become Though this has helped the associations stress that they are resources common as churches start Women's conventions refocus on the needs of Ministry programs. Another trend and point of controversy in a number of churches More and more associations place greater is for the church to move from emphasis on leadership development and congregational church governance to a pattern whereby the pastor assumes customized resourcing of churches than on great authority, often with a group of "ruling elders." Churches embroiled passing to churches the denominational in controversy over this issue need programs and emphases provided by state and solid Biblical study to understand the basis of congregational government national Baptist organizations. under the Lordship of Christ. This “theo-democratic” style of church governance is basic to Baptists. for churches more than promoters of churches, it has also allowed churches Recent books published on Baptist denominational programs. A number to lose sight of their early purposes of polity have been more likely to of associations promote and utilize doing things together that they promote a “single elder” approach resources not directly related to Baptist couldn't do alone. Examples would which emphasizes the authority of the denominational entities. In the be Christian higher education, pastor. This too undermines the process, many are losing their historic benevolent ministries, health care, and traditional congregational polity of understanding of an association as a chaplaincy. These often require Baptists. doctrinal fellowship. institutions to offer the level of ministry needed. A trend among Baptists (and other) The nature of associations is changing churches is away from in other ways. For example, at one Collaboration among state denominational loyalty. This is seen time most associations related to a conventions marks another trend. in numbers of ways: not including geographical area, such as a county or Along with an increased emphasis on “Baptist” in the name of the church contiguous counties. Most still do. the autonomy of state conventions or denominational agency; not However, a few associations are being has come this trend to doing more utilizing denominational literature formed around other factors, such as things together. State conventions for Bible study and other functions; theology, relationship to state or with similarities, such as those with not participating in denominational national Baptist entities, or ethnicity. large "minority" populations, are meetings and conventions. A endeavoring to cooperate in meeting growing practical “ecumenicity” exists Another trend is larger staffs, budgets, the needs of these groups without among many churches as they utilize and associational office buildings. duplication of effort. For a number of the resources of other denominations Associations also more and more are years older, larger state conventions and of para-church organizations. A asserting their autonomy, insisting that have partnered with newer, smaller counter trend is a growing interest they are not mere parts of a state or state conventions. A recent development is for several larger state among Baptists in their history, roots, national body but vital organizations conventions to collaborate in assisting and polity. The trend from on their own. a group of newer, smaller state denominational loyalty is also being conventions in a section of the manifest in a trend from church nation. The Impact Northeast loyalty. The emerging generation may BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 136 project is an example of such an many ways. Meanwhile institutions themselves from their fostering bodies. arrangement in which the Baptist for medical, child, and aging care Often these institutions express their General Convention of Texas is struggle with trends such as more and desire to remain strongly Baptist while involved. more government control, spiraling achieving more autonomy. A counter costs, and bewildering ethical issues. trend is the pressure for more Baptist publications, such as The conformity, especially doctrinal, from a Related to Baptist Standard deal with the trends fostering convention, such as the case Baptist of reduced circulation, rising costs, with the Southern Baptist Convention Institutions and shrinking denominational loyalty. and its institutions and boards. A shift from denominational loyalty to From the earliest years of Baptist life Related to the a practical "ecumenism" is gaining in Texas institutions have played a momentum. Para-church major role and still do. Schools, Baptist organizations and their resources medical centers, child and aging care Denomination increasingly are touted and utilized by institutions, publishing organizations, denominational agencies. Some and a foundation continue to Although they are closely related, the Baptist institutions are moving from contribute greatly. In the case of each Baptist denomination is distinct from all-Baptist governing boards to include of these many trends and issues are Baptist organizations and institutions. other than Baptists. A counter trend shaping the future not only of the The "Baptist denomination" is the institution but also its relationship to collective set of beliefs, practices, and surfaces in the growing emphasis on the fostering body, the Baptist General history that set it apart from other Baptist history, heritage, polity, and doctrine. The increased use of technology, such as computers and the Internet, pervade denominational entities. Such Churches, associations, state and national use enhances communication but also conventions, and institutions are organized loads these entities with vast amounts of information. A trend exists to learn expressions of the Baptist denomination. how to utilize technology more effectively. The trend toward a “society” approach Convention of Texas. “denominations.” Churches, in supporting denominational efforts associations, state and national in contrast to a “convention” The institutions are growing in conventions, and institutions are approach is evident. For example, number as well as in size and strength. organized expressions of the Baptist when the Southern Baptist Many of the institutions are denomination. Certain trends and Convention eliminated the Historical “partnering” more and more with issues in the denomination therefore Commission in its re-organization churches and associations. For are closely related to those of these plan, The Baptist History and example, church facilities are utilized various entities but also to some Heritage Society took its place. While by schools for classes, by medical degree and in some instances are the Historical Commission received centers for outpatient clinics, and by different. funds through the Cooperative childcare entities for after school child Program and the commission care ministries. Recent proposals by For example, the Baptist members were elected by the SBC, governments to fund “faith based” denomination is increasingly diverse The History and Heritage Society entities for various social programs because the churches, conventions, receives no Cooperative Program raise highly controversial issues. and institutions related to the funds and its leadership is elected by denomination are increasingly diverse. Each type of institution has its own those who support it. This same kind Other trends are similarly interrelated. of changes have taken place in future shaping trends. For example, at The growth of the numbers of Baptists one time nation-wide Baptist entities publications, communications, news and of overall Baptist financial services, ethics, and higher education. provided seminary training and state resources in the denomination relates Baptist conventions sponsored college- to the growth in the number and size The trend of increased participation of type education. The recent trend is of churches and the increased financial "lay" persons shows signs of for the seminaries related to the resources of Baptist people. accelerating. Based on basic Baptist Southern Baptist Convention to beliefs such as the priesthood of all establish colleges and for schools The heightened emphasis on believers, soul competency, and related to Baptist state conventions to autonomy in the denomination is volunteerism the number of offer more and more seminary-type reflected in the increased expressions unordained persons carrying out education. Also the trends of distance of autonomy in various entities. servant leadership functions has learning, satellite campuses, and a Associations and state conventions are swelled. Baptist churches have always focus on spiritual formation are asserting their autonomy. Baptist depended on such leadership but more changing the nature of education in institutions are increasingly distancing and more associations, state 137 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS conventions, and national bodies are also utilizing the services of so-called Conclusion “lay” persons. Partnership missions, Space provided for this chapter does the lay envoy program of the BGCT, not allow a full development of any of ® LifeCall Missions , and the vast these trends and issues. Hopefully you ministries of Texas Baptist Men and and others, perhaps in group Woman’s Missionary Union of Texas discussions, will flesh out the skeleton are examples of this trend. The newly of trends and issues that have been set created Texas Baptist Laity Institute of forth. In so doing you will help to the Baptist General Convention of deal in a positive and creative way with Texas demonstrates the effort to trends and issues of today and also to provide high caliber theological shape the future of Baptist life and education and leadership development ministry. for lay persons. Continuing issues in Baptist denominational life stir controversy, such as the nature of the Bible, creedalism and the place of Baptist "confessions," the role of women in church leadership, and the authority of pastors. Old controversies increasingly resurface, such as hyper-Calvinism and fundamentalism. Disputes over basic beliefs are increasing, such as the meaning of soul competency, the priesthood of all believers, the form of church governance, and the relationship of believer's baptism (immersion) to church membership. The struggle for control of denominational organizations continues and shows little signs of abating with the major arena of conflict passing from the national scene to the state conventions, associations, and churches.

BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 141

Where to Find Information Royce Rose Theological Education, I. Where to Find Information Baptist General Convention of Texas II. Directory of State Convention Executive Board and Related Ministries III. Directory of Texas Baptist Ministry Institutions IV. Directory of Texas Baptist Encampments V. Directory of Related Baptist Organizations 142 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

National Baptist Convention Where To Find Information of America, Inc. 777 S. R. L. Thornton Frwy Suite 210 About What Baptists Web: Search for the name, address, Dallas, TX 75203 Believe pastor and phone for any 214-942-3311 BGCT church or a list of www.nbca-inc.com Print: Baptist Faith and Message, by churches in a given association Hershel Hobbs, are also at: www.bgct.org National Baptist Missionary available from the BGCT. Ask Convention of America for Baptist Distinctives or call Texas Baptist Agencies, Office of the President 214-370-9471. 2018 South Marsalis Avenue Institutions and Dallas, Texas 75216 Web: Download the pamphlet free, Encampments (214) 943-3579 order printed copies in English www.nmbca.com or Spanish, or view a Print: A list of all agencies, comparison of the 1963 and educational institutions, human North American Baptist 2000 Baptist Faith and care institutions and Baptist Conference Message statements on the encampments is found in the 1 South 210 Summit Avenue BGCT website. www.bgct.org Pocket Planner and the Texas Oakbrook Terrace, IL 60181 Baptist Annual. 630-495-2000 www.nabconference.org Baptist General Web: All BGCT affiliated Convention of Texas institutions, agencies, and Progressive National Baptist 333 N. Washington St. encampments are listed under Convention Dallas TX 75246 “Partners” at www.bgct.org 601 50th Street, N. E. 214-828-5100 Washington, D. C. 20019 Baptists in America 202-396-0558 Print: The convention's constitution, www.pnbc.org by-laws, minutes of the annual American Baptist Churches session, resolutions, reports, in the USA Seventh Day Baptist General budgets, personnel, P.O. Box 851 Conference institutions, names and Valley Forge, PA 19482-0851 Post Office Box 1678 addresses of Texas Baptist 610-768-2000 Janesville, WI 53547-1678 pastors, and church statistical www.abc-usa.org 608-752-5055 data are located in Texas Baptist General Conference www.seventhdaybaptist.org Baptist Annual. Each church 2002 S Arlington Heights Rd. Southern Baptist Convention receives one each year. The Arlington Heights, IL 60005 Executive Committee Pocket Planner and Directory 847-228-0200 901 Commerce St. contains some of this www.bgcworld.org Nashville, TN 37203 information and is sent to each 615-244-1495 pastor each year. Cooperative Baptist Fellowship www.sbc.net Web: Information about the BGCT P.O. Box 450329 and coming events may be Atlanta GA 31145-0329 Baptists Around the World found at: www.bgct.org. 770-220-1600 Baptist World Alliance Texas Baptist Associations www.thefellowship.info 405 North Washington Street Falls Church VA 22046 Print: Texas associations are listed in General Baptist Ministries 703-790-8980 the Texas Baptist Annual and 100 Stinson Drive www.bwanet.org the Pocket Planner. You will Poplar Bluff, MO 63901 find names, addresses and 573-785-7746 Baptist History www.generalbaptist.com phone numbers for each Texas Baptist Historical Society Director of Missions. Lott Carey International 4144 N. Central Expressway Web: A list of associations, addresses, 220 I Street, NE, Suite 220 Suite #110 phone numbers, and directors Washington, DC 20002 Dallas TX 75204 of missions may be found at: (202) 543-3200 972-331-2235 www.bgct.org www.lottcarey.org www.bgct.org/tbhc Texas Baptist Churches National Baptist Convention, Texas Baptist Historical USA, Inc. Center and Museum Print: Information and statistics on World Center Headquarters Independence Baptist Church Texas Baptist Churches are 1700 Baptist World Center Dr. 10405 FM 50 listed by association in the Nashville, TN 37207 Brenham, Texas 77833 Texas Baptist Annual. 615.228.6292 409-836-5117 www.nationalbaptist.com BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 143

Baptist History and Heritage d. Information Technology Mission Sending Society e. Support Services iii. Global Connections 3001 Mercer University Drive 4. Advocacy/Care Center iv. LifeCall Atlanta, GA 30341 v. Mexico Endeavors a. Chaplaincy vi. Ministers of Missions 678-547-6093 b. Christian Life Commission www.baptisthistory.org vii. Mission Training i. Ethical Issues Churches Baptist News Sources ii. ISAAC Project viii. River Ministry iii. Public Policy ix. Short-term Missions The Baptist Standard CLC Austin Office e. Western Heritage 2343 Lone Star Drive 221 E. 9th St., Ste 410 Dallas TX 75212 Austin, TX 78701 214-630-4571 B. Agencies www.baptiststandard.com 512-473-2288 iv. Religious Liberty 1. Baptist Foundation of Texas Associated Baptist Press v. Substance Abuse Ministry 1601 Elm Street, Ste. 1700 P.O. Box 23769 vi. World Hunger Dallas TX 75201 214-922-0125 Jacksonville, FL 32241 c. Community Care 800-340-6626 www.bftx.org www.abpnews.com i. Community Development 2. Baptist Standard ii. Community & Restorative 2343 Lone Star Drive Justice Dallas TX 75212 Directory of d. Counseling 214-630-4571 State Convention e. Human Care Institutions www.baptiststandard.com i. Child & Family Care 3. Baptist Church Loan Executive Board ii. Medical Centers Corporation and Related iii. Retirement & Aging Care 333 North Washington Ministries 5. Education/Discipleship Center Dallas TX 75246 a. BaptistWay Press 214-828-5140 Unless otherwise noted, all offices at: b. Bible Study/Discipleship www.baptistchurchloan.org Baptist General Convention i. Adult C. Affiliated Entities of Texas ii. Church Growth 1. Woman's Missionary Union 333 N. Washington iii. Preschool/Children Dallas TX 75246 of Texas iv. Single Adult/Family/ 333 N. Washington Ave., 214-828-5100 Senior Adult www.bgct.org Suite 160 v. Youth Dallas, TX 75248 A. Executive Board Staff c. Church Architecture 888-968-6389 d. Congregational Leadership 1. Executive Director www.wmutx.org i.Interim/Pastorless a. Disaster Response 2. Texas Baptist Men ii. Leader/Leadership 5351 Catron b. Decision Support iii. SmallerChurch/ Dallas, TX 75227 c. Texas Baptist Missions Bivocational 214-828-5350 Foundation iv. Stewardship d. Theologian in Residence www.baptistmen.org v. Strategists 2. Associate Executive Director e. Educational Institutions D. Ministry a. Affinity Ministries i.Universities & Schools Institutions b. Associations & Camps ii. Seminaries 1. Universities c. Committees a. Baptist University d. Executive Board f. Music and Worship 6. Evangelism/Missions Center of the Americas e. Hispanic Education Initiative 8019 S. Pan Am Expressway f. Institutional Relations a. Church Starting San Antonio, TX 78224 i. Baptist Distinctives b. Collegiate Ministry 210-924-4338 ii. Historical Collection c. Evangelization www.bua.edu 4144 N. Central i. Church Evangelism Expressway Suite #110 b. Baylor University ii. Hispanic Evangelism P.O. Box 97096 Dallas TX 75204 iii. Ministry Evangelism 972-331-2235 iv. Personal Evangelism Waco, TX 76798 800-BAYLOR-U iii. Theological Education v. Resort/Leisure/ Sport Evangelism www.baylor.edu 3. Treasurer vi. Youth Evangelism c. Dallas Baptist University a. Building & Facilities d. Missions Mobilization 3000 Mountain Creek Pkwy. b. Finance & Accounting i. Baptist Partners c. Human Resources ii. Church-Based Dallas, TX 75211 144 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

800-460-1DBU San Marcos, TX 78666 214-328-3141 www.dbu.edu 512-353-2400 www.bucknerchildren.org d. East Texas Baptist University www.smba.org b. Children at Heart 1209 N. Grove 5. Health Care Institutions - Ministries Marshall, TX 75670 Affiliated 1301 N. Mays 800-804-ETBU a. Baylor Health Care System Round Rock, TX 78664 www.etbu.edu 3500 Gaston Ave. 512-255-3668 e. Hardin-Simmons University Dallas, TX 75246 www. childrenat 2200 Hickory 800-4BAYLOR heartministries.org Abilene, TX 79698 www.baylorhealthcare.com c. Baptist Child and Family 800-568-2692 b. Baptist Health Foundation Services www.hsutx.edu of San Antonio 1506 Bexar Crossing f. Houston Baptist 750 East Mulberry Avenue, San Antonio, TX 78232 University Suite 325 800-830-2246 www.bcfs.net 7502 Fondren Rd. San Antonio, Texas 78212- Houston, TX 77074 3107 d. South Texas Children's 800-969-3210 210-735-9009 Home www.hbu.edu www.bhfsa.org PO Box 1210 Beeville, TX 78104 g. Howard Payne University c. Hendrick Health System 1900 Pine St. 361-375-2417 1000 Fisk St. www.stch.org Brownwood, TX 76801 Abilene, TX 79601 800-880-4478 325-670-2000 8. Retirement and Aging Care www.hputx.edu www.hendrickhealth.org Ministries h. University of Mary Hardin- d. Hillcrest Baptist Medical a. Baptist Community Baylor Center Services 3000 Herring Ave 701 Park Place Avenue UMHB Station Waco, TX 76708 Amarillo, TX 79101 900 College St. 254-202-2000 806-337-5295 Belton, TX 76513 www.hillcrest.net 800-727-8642 Park Central www.umhb.edu e. Memorial Hermann Baptist Amarillo, TX Hospital 806-337-5000 i. Wayland Baptist 3080 College St. www.parkcentral.org University Beaumont, TX 77701 1900 W. 7th St. b. Baptist Retirement 409-212-5000 Community Plainview, TX 79072 www.mhbc.org 800-588-1928 P.O. Box 5661 www.wbu.edu f. Valley Baptist Health San Angelo, TX 76902 System 325- 655-7391 2. Seminaries 2101 Pease St. www.bapmem.com a. Logsdon Seminary Harlingen, TX 78550 c. Buckner Retirement 2200 Hickory St. 956-389-1100 Services, Dallas PO Box 16235 www.valleybaptist.net 600 North Pearl Street Suite Abilene, TX 79698 6. Health Care Institutions - 2000 325-670-1287 Indirectly Related Dallas, TX 75201 www.logsdonseminary.org a. Baptist Health System 800-381-4551 b. Truett Seminary 1 Lexington Medical www.bucknerretirement.org 1100 S. 3rd St. Building Austin - Buckner Villas, One Bear Place #97126 215 E. Quincy, Suite 200 512-836-1515 Waco, TX 76798-7126 San Antonio, TX 78215 Beaumont - Calder Woods, 800-229-5678 210-297-1000 409-861-1123 www.baylor.edu/truett www. baptisthealthsystem.com Dallas - Buckner Retirement 3. Missions and Education b. Baptist St. Anthony's Village Center Health System 214-381-2171 a. Valley Baptist Missions 1600 Wallace Blvd. Amarillo, TX 79106 Houston - Parkway Place, and Education Center 281-556-9200 3700 E Harrison 806-212-2000 Harlingen, TX 78550 www.bsahs.org Longview - Buckner 956-423-0632 7. Child and Family Ministries Westminster Place, 903-234-0000 4. Secondary Boarding School a. Buckner Children & a. San Marcos Baptist Family Services Academy 5200 S. Buckner Blvd. 2801 Ranch Road 12 Dallas, Texas 75227 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 145

d. Valley Baptist Health System Cone Oasis Pineywoods Golden Palms Retirement 23921 N. Parker P. O. Box 133 and Health Center La Feria, TX 78559 Woodlake, TX 75865 2101 Treasure Hills Blvd. 956-797-2050 936- 642-1723 Harlingen, TX 78550 East Texas www.pineywoodscamp.com 956-389-4653 178 Private Road 7005 Plains Assembly www.goldenpalmsrgv.com Newton, TX 75966 Route 3, Box 162 409-379-5142 Floydada, TX 79235 Directory of www.etbe.org 806-983-3954 Heart of Texas Baptist Camp & www.pbacamp.org Texas Baptist Conference Center Riverbend Retreat Center 8025 N. F. M. 2125 1232-C C. R. 411B Encampments Glen Rose, TX 76043 Alto Frio Brownwood, TX 76801 325-784-5821 888-269-2363 P. O. Box 468 www.riverbendretreat.org Leakey, TX 78873 www.heartoftexascamp.com 830-232-5271 High Plains Conference Center Texas Baptist Encampment www.altofrio.com 18511 City Lake Rd. Palacios By The Sea Canyon, TX 79015 Box 1265 Aspendale Ranch Palacios, TX 77465 P. O. Box 287 806-499-3429 [email protected] 361-972-2717 Cloudcroft, NM 88317-0287 www.texasbaptistencapment.org 800-959-2605 Highland Lakes Camp & www.aspendale.org Conference Center Timberline Camp & Conference Center Big Country Assembly 5902 N. Pace Bend Rd. Spicewood, TX 78669 15363 F. M. 849 Box 248 Lindale, TX 75771 Lueders, TX 79533-0248 888-222-3482 www.highlandlakescamp.org 903-882-3183 325-228-4542 www.timberlinecamp.com www.bigcountrycamp.com Lake Lavon Trinity Pines Camp & Camp Broadway 8050 C. R. 735 Princeton, TX 75407 Conference Center 8400 Eagle Mountain Creek Trinity, TX 75862 Fort Worth, TX 76135 972-736-2273 www.lakelavoncamp.com 888-270-4003 817- 237-2936 www.trinitypines.org www.camp.broadwaybc.org Lake Tomahawk 408 Lake Tomahawk Valley Baptist Retreat Camp Buckner Hill Country 1600 E. Business 83 Retreat Livingston, TX 77351 936-563-4644 Mission, TX 78572 3835 FM 2342 956- 585-4393 Burnet, TX 78611 www.laketomahawk.org 512-756-7540 Lakeview Assembly Zephyr www.campbuckner.org Box 0130 151 F. M. 31 Sandia, TX 78383 Camp Copass Lone Star, TX 75668 903- 656-3871 361-547-2448 8200 E. McKinney www.campzephyr.org Denton, TX 76208 http://lakeview1948. witnesstoday. org/index.html 940-565-0050 www.campcopass.com Latham Springs 134 P. R. 223 Camp Menard Aquilla, TX 76622 P. O. Box 856 254-694-3689 Menard, TX 76859 www.lathamsprings.com 915-396-2162 Mt. Lebanon Camp Tejas P. O. Box 427 1038 P.R. 2191 Cedar Hill, TX 75106 Giddings, TX 78942 972-291-7156 979-366-2422 www.mtlebanoncamp.com www.camptejas.org Paisano Camp Chaparral P. O. Box 973 3784 Church Camp Rd. Alpine, TX 79831 Iowa Park, TX 76367 432-837-3074 940-855-4182 www.paisanoencampment.org www.campchaparral.org Panfork Circle Six Ranch 4530 C. R. 210 P. O. Box 976 Wellington, TX 79095 Stanton, TX 79782 806-447-2627 432-458-3467 www.panfork.org www.circle6ranch.net 146 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

Directory of Related Baptist Organizations Baptist Center for Ethics P.O. Box 150506 Nashville, TN 37215-0506 615-627-7766 www.baptists4ethics.com Baptist History and Heritage Society 3001 Mercer University Drive Atlanta, GA 30341 678-547-6093 www.baptisthistory.org Baptist Joint Committee on Public Affairs 200 Maryland Ave. N.E. Washington, DC 20002 202-544-4226 www.bjcpa.org Baptist World Alliance 405 North Washington Street Falls Church, VA 22046 703-790-8980 www.bwanet.org Cooperative Baptist Fellowship P.O. Box 450329 Atlanta GA 31145-0329 770-220-1600 www.thefellowship.info Southern Baptist Convention Executive Committee 901 Commerce St. Nashville, TN 37203 615-244-1495 www.sbcec.net Woman’s Missionary Union 100 Missionary Ridge P.O. Box 830010 Birmingham, AL 35283-0010 205-991-8100 www.wmu.com BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 147 148 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS Baptist General Convention of Texas Committees, Commissions and Boards

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Teaching Guide Jeter Basden Baylor University, Waco, Texas In your opinion, which of these factors will Introduction continue to contribute to Southern Baptist This volume is produced with several growth in the years ahead? readerships in mind: Topic 4 Southern Baptists’ Second ✭ undergraduate college/university students Century preparaing for vocational Christian ministry, especially in Baptist settings How do you think your congregation will cooperate with other Baptists in a voluntary ✭ seminary/theology school/graduate pattern of polity in the years to come? students preparing for vocational Christian ministry, especially in Baptist settings Section 2 ✭ directors of Baptist Student Ministry Baptists—Distinctives campus programs Topic 5 Doctrine ✭ pastors and other church staff ministers Which of the Baptist doctrines need more ✭ Baptist denominational workers focus in your congregation? What can you do ✭ lay persons interested in learning more to help your congregation understand and about Baptists. appreciate more fully these doctrines? This teaching guide, therefore, seeks to Topic 6 The Local Church provide suggestions for faculty members who are using this volume as a text in courses at In the light of the teachings about the church both the undergraduate and graduate levels, in the New Testament, what vision or dream for persons who are using this volume as a text do you have for your local congregation as in small group settings, and for individuals you seek to be God’s people at work at this who are using this text for personal study with time in your place? a mentor. Topic 7 Baptist Polity I. A Sample Study Outline What are the ways that Baptist polity helps your congregation accomplish her purpose? The outline below is offered as a suggestion for a study of the text, whether in the setting Topic 8 Baptist Perspectives on of an academic classroom, a small study group, the Christian Life or an individual with a mentor. Please remember that the most effective study outline What disciplines of the Christian life need to is one which addresses the unique needs of the be strengthened in your life? ...in the life of learner(s) involved in the study. The questions your congregation? What steps can you take are designed to help you begin discussion to seek to strengthen these disciplines? about the topic with the learners in your study setting: Topic 9 Financing Cooperative Baptist Work Topic 1 Introduction How does your congregation participate in What needs are to be met by your study? financing cooperative efforts among Baptists? What learning goals do you have for this How can your congregation make the most study? effective contribution in financially supporting cooperative Baptist work? Section 1 Baptists—History Section 3 Baptists—Relationships Topic 2 Baptists before 1845 Topic 10 Baptists Relating Locally How does the early history of Baptists continue to influence your congregations? In what aspects of your association’s work and ministry are you and others in your Topic 3 The Southern Baptist congregation involved? What new ministries Convention, 1845-1945 are needed in the community served by your association? How can your congregation assist What factors contributed to the remarkable in starting these new ministries? Southern Baptist growth from 1845 to 1945? 152 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

Topic 11 Baptists Relating II. Suggestions for III. Suggestions for Using within their State Academic Classroom Use Various Resources How is your congregation involved in of this Text Courses may be structured the ministries of your state around the meeting of the needs A. A Basic Course convention? How can you and your identified above, with learning congregation be most effective in this Undergraduate students goals related to each of the regard? What is your church’s strategy who are considering needs statements. Section I to reach a population that is ethnically vocational Christian above provides a sample study and culturally diverse? How does your ministry have several needs outline for such a course, congregation need to develop that can be met by a study beginning with a history of relationships with other Baptist bodies of this work: Baptists. This section is followed to address this diversity? 1. A need to affirm and by a focus on who Baptists are (distinctives), on doctrine, on Topic 12 Baptists Relating clarify one’s call to ministry as a vocation. the nature and work of the local Nationally and church, on Baptist polity, on Internationally 2. A need to understand how Baptists seek to finance what a church is and what How does your congregation relate to their work together. The is involved in local church Baptist bodies nationally and relationships section deals with internationally, including the Southern ministry. how Baptists are organized Baptist Convention, Woman's 3. A need to understand the beyond the local church and Missionary Union, the Cooperative place of Baptists in how Baptist entities relate to Baptist Fellowship, the Baptist Joint Christian history. each other. The concluding section on trends and issues is Committee on Public Affairs, and the 4. A need to understand Baptist World Alliance? What are the particularly useful as a Baptist church polity. implications of these relationships for springboard for discussion about your congregation's cooperative 5. A need to understand ministry beyond the parameters ministry strategy in the years ahead? how the local church of the typical classroom setting What can you do to help your body relates to a toward a practical application congregation be most effective denomination, and related to the matters discussed. through these relationships? specifically how Baptists are organized beyond the A. Learning Methods Topic 13 Baptists and the local church. Once the course outline has Ministry 6. A need to identify and been set, with the needs of Are persons in your congregation begin to think about the learners being a strong being called into vocational ministry? trends and issues that are determining factor in the What is your church doing to assist affecting ministry and the shape of the course, then those who sense this call? How does churches. the instructor is ready to your congregation affirm and plan each class session. encourage vocational ministers? B. Use in Advanced Studies Assigned readings from the Many students at the text to be read prior to the Topic 14 Trends and Issues seminary/theology class session are extremely useful in giving the student What trends and issues are affecting school/graduate level have a beginning understanding you and your congregation? What are not had the opportunity to of the topic. Lectures, class the implications for you? How can you address the aforementioned discussions, guest speakers, assist your congregation in addressing needs at the undergraduate and tests are useful in these factors? level and must address them at this advanced level of helping the students grasp a A typical academic setting may include study. Some students at this more complete fourteen weeks of study, excluding level have dealt with the understanding of the exam times, with the instructor matters listed above at the material. Perhaps the best choosing to spend a week with each undergraduate level and are study environment will topic, using lectures, class discussions, ready to move on to meet include a combination of all and guest speakers as possible study other needs, including: these learning methods so features, depending upon the topic. A as to enhance the student’s 1. A need to develop specific small group may choose to study a opportunities for full skills in ministry. topic per session. An individual understanding of the studying with a mentor also may 2. A need to begin to find material. choose to study a topic per session, one’s place in ministry. followed by practical application with B. Outside Guests the mentor as the learning Resources for guest speakers environment and the topic allow. include local pastors and BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS 153

other church staff ministers, ensure that the setting and begin to think about associational leaders, the supervisor can meet the trends and issues that are denominational staff student’s learning needs. affecting ministry and the members, and faculty Ideally at the undergraduate churches. members from disciplines level, the supervised Appropriate settings for a study specifically related to a topic ministry experience is of this text in small groups, — for example, a church primarily an observing and whether in a local church or historian for church history discussing kind of among several churches, could sessions, a New Testament experience, while at the include any short-term study scholar for sessions on the seminary/theology module that fits the schedule of church and ministry, a school/graduate level, the the church or the group. sociologist on trends and supervised ministry Appropriate leaders could issues facing the church and experience is much more a include a pastor, other church ministry. A varied schedule skill development focus that staff ministers, Baptist of class session formats, includes actual involvement denominational workers, and including lectures and class as an associate in ministry informed lay persons who have discussions, is a key to with the supervisor. A gifts for teaching. keeping the learning valuable resource for those readiness level high among considering a supervised The study may be structured the students. ministry experience is around the meeting of the needs Experiencing Ministry mentioned above and other C. Personal “One-on-One” Supervision, edited by needs as identified by the local Instruction William T. Pyle and Mary setting. The text provides a If it is feasible, a supervised Alice Seals, available from basic outline for structuring ministry experience can be Broadman & Holman such a study, following a pattern most helpful as a Publishers, Nashville, suggested earlier for the component of such a Tennessee. academic classroom use of the course. Students can benefit text. This basic outline could be from experiencing church IV. Suggestions for Study in supplemented by topics that and ministry first-hand Small Group Settings grow out of the local setting — for example, a group may want under the careful guidance Local churches, associations of of a trained minister. As a to give particular focus to how churches, and other groups of Baptists in the association in the minimum, a weekly interested Baptists will find the conference with the immediate region have chosen volume useful. The learning to work together, looking at the supervising minister can needs will vary from setting to address course topics as they various ministries conducted by setting, but certain common the association. Guest speakers are addressed in the needs include: classroom setting. This gives representing these various the student the benefit of 1. A need to understand ministries would be useful exploring the topic or the what a church is and what additions to the study sessions. issue in both the classroom the ministry (purpose and setting and in a practical scope) of a church is to V. Suggestions for setting of everyday ministry. be. Individual Study with a As the student can expand 2. A need to understand the Mentor the supervised ministry role and responsibilities of Many persons who sense a call experience beyond the vocational ministers in the to vocational Christian ministry weekly conference to local church. are not enrolled in a Baptist include both observing and 3. A need to understand the college, university, or seminary doing ministry, the and, consequently, are not able experience can be invaluable place of Baptists in Christian history. to enroll in an academic course in helping students come to of study with the focus of this more complete 4. A need to understand text. Such persons can benefit understandings and Baptist church polity. from studying the text under applications of the various 5. A need to understand the mentorship of an topics of study. how the local church experienced minister, a college Care must be taken to select body relates to a minister, a campus student and train experienced denomination, and minister, or another minister ministers as supervisors. specifically how Baptists who is able to develop a Equally important is the are organized beyond the Barnabas/Paul (Acts 9:27-28; matching of student and local church. 11:25-26) or a Paul/Timothy supervisor, seeking to 6. A need to identify and (2 Timothy 2:1-7) encourager- 154 BAPTISTS: HISTORY, DISTINCTIVES, RELATIONSHIPS

type relationship with the Conclusion student. This volume is written with the The needs of the learner in this hope that all who give it serious student-mentor setting are quite attention will come to a fuller similar to the needs of the understanding of who Baptists learner in the formal academic are and how Baptists work setting, as described earlier. The cooperatively through local benefit of this learning setting is churches to carry out the that a study schedule and ministry and the commands of selection of topics can be Jesus Christ. This teaching formed with the unique needs guide is written with the hope of an individual, rather than that the suggestions included those of a larger group, in mind. herein will be a starting point in The format for an individual developing a teaching plan for study with a mentor could those who use this volume as a include a regular, perhaps teaching resource. The best weekly, meeting of the student teaching plan will focus on the and mentor, using the meeting specific needs of the learner(s) session for a study of a and will seek to use the best particular topic in the text. available resources for meeting Surley both mentor and student those needs. The desired will want to have read the outcome of a study of this material prior to the session. For nature is for persons to become many of the sessions, an equipped for more effective opportunity for practical ministry and service to Christ application could be helpful, and the church, so that God’s using the supervised ministry redemptive purpose for the suggestions described earlier in world can be fulfilled. this teaching guide.