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Southern Baptist Convention 6/6/91 [OA 8324] [2]
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5
THE WHITE HOUSE
Office of the Press Secretary
Internal Transcript
March 28, 1991
INTERVIEW OF THE PRESIDENT
BY RELIGIOUS MEDIA
The Roosevelt Room
1:30 P.M. EST
THE PRESIDENT: What we wanted to do here is to obviously
answer your questions -- typical of the nutty schedule we're on in
order to -- former President Reagan is appearing -- coming here at
2:15 p.m. I think it is. So I'm going to have to chop it off so I
will not be rude to the former President of the United States. But
let me say I'm very pleased you all are here. I know several have
wanted to have Q&As for some time. I think this is good. I'll try
to keep my answers relatively brief.
But one thing we did want to do -- we're into this Points
of Light. And actually it's a concept that ties into the ministries
of many people. Ties into one American helping another or
communities, a body helping another. And it's fundamental, basic,
and it is a wonderful thing. And when the government gets in it,
then the whole concept of volunteerism isn't voluntary. All we're
trying to do is stimulate the concept of volunteerism. And we have
one Point of Light office here.
But what I want to do is show you just for -- it won't
take a few seconds -- these are very short public service ads that I
think you'll enjoy. But then I'd -- after that I'd like to get to
your agenda. But this is -- I'd love to have the power of the media
represented here reflect, if you felt comfortable so doing,
commitment to this idea of neighbor helping neighbor, church helping
people in the community, which is so fundamental anyway.
But why don't we run this thing up and see if this --
this is all done pro bono. This is all done by the top -- some of
the top advertising agencies in this country. And it will be aired
in a pro bono fashion.
(Viewing of public service ads.)
That's just a cross-section of some of the public
presentations. The same time that's going on, you have the Media
Coalition Against Drugs. Their goal is to spend a billion dollars in
pro bono advertising in the fight against narcotics. And Jim Burke,
who some of you may remember, was head of Johnson & Johnson, is
heading that up. They've made their -- I would say halfway home in
terms of the commitment of money or gifts of time to do this.
So there's a lot going on. And I don't want to divert
you from questions, but it's something that church groups have been
out in the forefront for years. And I think any push that can be
given to this concept I think crosses over party lines, crosses over
political ideology; certainly transcends the denominational
differences. And it's American, it's us. It's one person helping
another. So I wanted you to see that, and there's some -- I
understand there's something in the kits on this.
But I don't know how we want to proceed now. But I
thought we'd just try to answer questions. If you get too technical
I may have to call on our able Chief of Staff or Lee Ann over here or
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Deb -- all these folks. I can't see whose around. Here we got some
pros back here -- Bob Gates, who is next to Brent Scowcroft on the
National Security Council. Who else is there -- Andy Card is the
Deputy Chief of Staff; and Dave Demarest, who's one of our top
Assistants to the President. So with no further -- have you got an
order worked out, or shall we just --
Q Oldest first. (Laughter.)
Q Sir, as you know, the Supreme Court has accepted a
case involving prayer at public school graduations. Your
administration, filed a brief asking that the court reexamine how
it's going to look at church-state issues. And I'm wondering how you
would like to see our society move in this direction? Are you
willing --
THE PRESIDENT: I'm one who believes in and have long
been committed to the concept of voluntary prayer in school. So I
would hope that the entry of the Justice Department into this -- I'm
asking that this matter be restudied and given a new look -- means
that we will be able to have invocations, prayer at a graduation. I
mean, I simply do not agree that religion has no place in something
like a graduation. So I hope that our intervention on that side will
be effective.
Q
Mr. President, Reverend James Andrews, the stated
Clerk of the General Assembly of the Presbyterian Church, recently
said that the Gulf war wasn't worth it. Other Presbyterian Church
officials have been very critical. Reverend Howard Rice, the former
moderator of the demonination, has said sending our troops to the
Middle East was sacrificing children to the god of oil. And Reverend
Eleanor Ivory, the head of the Washington office of the Presbyterian
Church, revealed the denomination was strategizing to start a
campaign against the war when your popularity dipped in the polls.
Her associates suggested that would happen when 10,000 body bags came
home. Would you share with us your feelings when you hear such
reports coming from leaders of national church groups? And would you
saying something about your own moral struggle as you dealt with the
Gulf war decision?
THE PRESIDENT: One, I think statements like that are --
come from the heart. I have no argument with somebody who differs
with me on this. And I have -- we are a country where people can say
what they think. Thank heavens it's that kind of a country. And
many religious leaders opposed me from day one; many on the grounds
that there's no such thing as a just war; many on the grounds that we
were going to have unconscionable numbers of returning body bags.
And so I start and I don't just say this because
things have worked out differently than the way some of these people
predicted. But I think we have to have a tolerance for diversity in
this country. And I saw that. Some of you may know, I met with the
presiding bishop of my own church, and he was strongly opposed to
what I was fixing to do and did do. Having said that, I think they
missed the point. There is a just war. And this, in my view, was
good versus evil. In my view, the turning back of aggression has a
moral underpinning to it that is sound.
And, you know, the toughest question was they'd say,
well, how many people are you willing to lose? How many sons and
daughters of somebody else are you willing to commit to war? They
put it in a very personal way. And my answer is not one. I'm not
willing to lose one. But sometimes in a nation's history it has to
take a stand that is moral and that is right and decent, and in the
long run will save lives. And that's what we did. And I think many
of our critics now -- some will still disagree with me, but I think
many understand that the turning back of aggression and the way in
which we did it was necessary and morally correct.
And so, my answer -- just disagree with them. And I have
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no anger about it. I have no feeling that somebody is less of an
American or less patriotic than I am. But they're wrong and I was
right. And most of the American people agree with that.
And there's no point in -- I say that I was right not
with any attempt to put somebody down, but this wasn't all that easy
to have to bring along the diplomacy and then the politics, getting
the Congress to endorse what we did, and then taking the military
action we took. But history will view it as a morally-correct
position.
So that's what has to be the answer to that.
Q
You dealt with this at the National Religious
Broadcaster's Convention -- and by the way, we published this
complete text in our magazine because we thought it was important for
our people to understand it. One of the terms that you used that
there seems to be some misunderstanding about is the matter of a new
world order. Could you give us some idea of what you have in mind by
the use of that term?
THE PRESIDENT: Yes, I will. In my view, a new world
order is one in which big countries won't bully their neighbors. One
in which the territorial integrity of countries will be respected.
One in which the new-found credibility of the United States will be
helpful in protecting the territorial integrity. And one in which,
an order in which the United States having taken the lead in this
coalition, the United States will be able to be a catalyst for
time. bringing peace to a corner of the world that hadn't had any in a long
And I'm talking about three particular areas. The
security and stability of the Gulf itself. We're seeing now restless
turmoil inside Iraq, but out of this and out of the condemnation of
aggression I think we got a better chance there. And we've got much
better credibility with the Gulf countries to do that.
Secondly, the Lebanon. Many, many Christians and many
other religions are very concerned about Lebanon. Many Muslims are
concerned about Lebanon. But I now think that we have a better
chance to restore not only the territorial integrity of Lebanon,
which means the removal of all foreign forces, but restore Lebanon to
what it was like before these days of religious strife. And I feel
very strongly about it. I know the Lebanon somewhat and I've been
over there a good deal.
And the third one, of course, is the age-old problem of
the Palestinian-Israeli question. And once again, I am hopeful that
our credibility in the Arab world, in the Israeli context, will
enable us to bring this new world order, which is peace and respect
for the other guys territorial integrity, to Israel and to the
Palestinian people.
Q
You don't see that as a one-rule government?
THE PRESIDENT: Absolutely not. And I'm very pleased
that the United Nations had a very useful role. And the reason they
had a useful role is that our relationship with the Soviet Union was
such that they did not veto this stance against aggression. But that
certainly does not mean surrendering one ounce of our sovereignty to
the United Nations.
Q
Now that we are looking, Mr. President, at the
international affairs, would you comment on the policy of the United
States as of now toward the South African government and perhaps
Liberia?
THE PRESIDENT: Well, Liberia, of course, is in a state
of turmoil. The United States has always had a very special
relationship with Liberia. Actually, it was based on Christian
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tenets. It was based on early appreciation of and support of
Christianity in both areas. That was part of the special
relationship of the United States to Liberia.
I regret that it's resulted -- that almost anarchaic
conditions have existed in Liberia. So our role will be simply to
help -- we can't dictate it, but to help restore order and help see
that the respect for human rights that has been so violated by recent
events is --
Q
Is there a possibility of our --
THE PRESIDENT: I think there's a chance that we can do
something there. Of course, we had a humanitarian role in Liberia
that went unappreciated because of Desert Storm. And that was the
evacuation of people and giving succor and sanctity to people that
could have been destroyed.
South Africa is moving towards -- at long last, away from
apartheid. And in my view, de Klerk deserves great credit for this.
The sanctions that are on South Africa will be lifted when South
Africa complies with five categories of law change and of things they
have to do, like release of prisoners. When they do that, the
sanctions under our law will be lifted. And the sanctions on our
law, in my view, should be lifted when South Africa makes -- complies
with these five categories.
So I'm encouraged. I'm in contact with Nelson Mandela.
I'm in contact -- I haven't seen him recently, but Buthelezi's been
in here many times. And, of course, de Klerk. So you have a
generation of leaders who seem to be willing to work with each other,
and that's what it's going to take.
But the United States, we're pleased that these changes
are taking place. We regret the horrible killing of black against
black in a lot of these townships. It's a terrible thing. And we
regret anything that's oppressive or supportive of apartheid. But
that's the bad news. The good news is there seems to be considerable
change in South Africa. And they want business and they want
relations with us to be on a good plane. And they know what they
have to do to get it on a good plane.
So I'm encouraged about this one. And I think we have a
chance for a much happier situation there in the elimination of this
impossible system of apartheid.
Q
As you know, Jerusalem is Judaism's Holy City. And
that's probably one of the reasons why many Soviet Jews who emigrate
to Israel now want to live there. And I know you've had some
differences with the government of Israel over that. And I'd like to
ask you what your opinion is about the right of Soviet Jews to live
-- or any Jewish emigrants coming to Israel to live in Jerusalem.
THE PRESIDENT: Well, the right of Soviet Jews to live in
Israel is a given. We have been very instrumental, incidentally, the
United States government, and I take great pride in the fact that our
administration has probably done more for the emigration of Soviet
Jews than anybody. I think the Reagan administration, of which I was
proudly a part, did pretty darn well.
But because of our relationship with the Soviet Union and
because of our zeal in bringing this question to the fore, you've
seen emigration in enormous numbers. But the problem with
settlements is a problem where we have had a difference with the
Israeli government. And we are not going to change our policy. And
our policy is beyond the so-called Green Line these settlements
should not be expanded. And we have a difference there. But I want
to see peace in the Middle East, and I want to see peace for Israel.
And I think we have the basis of peace in these resolutions that
relate to 242 and 338, so we'll press for that.
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The fate of Jerusalem or the final status of Jerusalem
should be handled in a negotiated manner and certainly will not be
any dictation to the people of Israel on how that is handled. I'd
like to hope that it would never be divided again and go back into
that city where it was rent asunder by division.
Q
There was an article today in The New York Post this
morning that said in essence that while we achieved victory, we're
having trouble handling the peace. I was one of the delegations that
went with Jim Andrews that went into -- I went into Baghdad, he went
into Lebanon. And the thing that we heard there right before the war
from clerics, both Moslem and Christian, was that even if the allies
would win this war that the peace would be hard to come by. How do
you address this? Did you anticipate this?
THE PRESIDENT: Yes.
Q
This whole question there might be a problem with
peace once the war was won.
THE PRESIDENT: Remember there was talk, let the
sanctions work, withdraw to the status quo ante. We didn't do that.
What we have done is destroy Iraq's ability to project aggression.
It's destroyed. They cannot threaten their neighbors. We have acted
on the moral principle that aggression or bullying of one country on
another isn't going to stand.
But you put your finger on a very difficult problem, and
that is the internal affairs of Iraq. We never thought there would
be a rose garden out there the minute the war was over. But we've
known about the Kurdish differences, obviously. We've known about
Shiite pressures in the south and we've known about the radicalism
and brutality of the Baath regime in Baghdad, in the center and
indeed the whole country.
If you had said to me, did you predict that you'd have
uprisings in the south and uprisings in the north, I'm not sure I'd
say no, but I don't remember having that totally in focus. Because
when we set out to fulfill our goals and to fulfill those 12
resolutions of the United Nations, they stopped short of trying to
dictate what the internal affairs of Iraq would be, what system would
come beyond. That wasn't an objective. The objective was never to
overthrow Saddam Hussein, though I hope the man will not survive
because we will not, I can tell you, as long as I'm President have
normal relations with Iraq as long as Saddam Hussein is there.
So we have turmoil now. And it is my hope that out of
this turmoil you will have an Iraq that is willing to live safely
with its neighbors; an Iraq without Saddam Hussein calling the shots
and some kind of a government that takes into consideration these
three very strong -- I don't know how to phrase it -- but these very
strong objectives or religions of the different participants. And it
is difficult.
But the idea that this comes as a big surprise is crazy.
Because it's far better, in spite of the turmoil and in spite of the
loss of life, than giving in to Saddam Hussein and compromising and
assigning him somebody else's territory to go back to the status quo
ante, which was about as brutal a regime as you possibly could have.
We tried that. We tried improving relations with Iraq only to be
smashed by this -- the hopes to be smashed by the invasion.
So I can't predict for you exactly what will happen. But
it is not the United States role to go in and try to fine-tune
whatever follows in Iraq. And it is not the United States role to
keep soldiers in there or to march into Baghdad. Our troops are
going to come out as soon as we can get the cease-fire in place and
hopefully implemented. They're not going to stay there. And I know
that some communities now say that we have an obligation to go in and
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fine-tune this, and we don't. That is not the role of the United
States.
So right now it's worrying me very much because there is
an awful lot of innocent life being lost -- children and terrible,
terrible loss of life. But we will do our best through diplomatic
channels and working with others, but we are not going to change our
goals now and go beyond the coalition objectives.
Q Mr. President, I'd just like to say thank you for
setting a time aside. It was quite a pleasant surprise. But on
another -- I have a question here regarding New York City. Recently,
I'm sure you might know, the city Board of Ed, after a large and
public fight, adopted a new program where condoms would be
distributed to students without parental consent. The Catholic
Church in the city strongly opposed the program for many reasons. I
have a two-part question here.
I'm wondering what is your opinion of such a program,
condom distribution to students without parental consent? The other
part is, because of the Catholic Church and Cardinal O'Connor. as you
know, is -- their opposition to this program, it unleashed yet the
latest wave of Catholic-bashing by gay activist groups in New York
City such as Act-Up. This Catholic-bashing has gone on in Boston,
it's gone on in churches while Masses have happened, the Host has
been defiled. John Leo in the U.S. News and World Report this week
has a very good article documenting this. My second part, though, is
-- my second question -- do you think this Catholic-bashing by gay
activist groups like Act-Up should be condemned?
THE PRESIDENT: I think Act-Up resorts to tactics that
are totally counterproductive. To the degree the AIDs question
should be treated as a health question they work against even that
because of their outrageous actions. And you're talking to somebody
who has his own meetings broken up by them, or had two or three of
them in the last year. And those tactics -- I condemn the kinds of
tactics that are offensive to mainstream Catholics, Protestants,
Jews, anybody else. It is not right. It is an excess of free speech
to use -- to resort to some of the tactics that these people use.
And I've tried to be very sensitive to the question of
babies suffering from AIDs, innocent people that are hurt by this
disease. We're trying to treat it as a health problem. But I'm
sorry, I condemn the kind of behavior that heaps ridicule on an
established, a treasured religion. In this case, you asked about
Catholicism. And I find it offensive, the attacks against Cardinal
O'Connor. I think a handful of people can be very, very hurtful in
how a nation treats a serious health problem. And they are
counterproductive in what they are doing.
And in terms of the other, I'd like to let these
communities handle this problem you mentioned about condoms, but my
own view is that we want the parents involved. We want them involved
in all kinds of counseling. We want to strengthen family, not weaken
it. You don't want to peel somebody off through some -- whatever it
is -- away from the family. So I'm one who happens to believe family
participation in decisions of that nature are very, very important.
I'm not trying to decree a federal policy here. That's not the role
of the federal government. Let one community look at it one way, one
another.
But the Bush view -- George Bush view is let's strengthen
the family. And one way you do it is through consulting, helping
your children when they have problems of this nature -- of sexual
liberty or whatever you want to call it, or pregnancy -- are all
these things that -- I'm the oldest guy at this table -- you always
used to have to whisper about these kind of things. I'm not saying
they ought to be whispered about, but I am saying there ought to be
respect for family values. And that's the way I look at it.
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Q
Mr. President, during your administration you've
shown a refreshing openness to the appeals and counsel of leaders of
organized religion. I'm aware that you've received a contingent of
United Methodist bishops last year to discuss antidrug initiatives,
and that you referred earlier to your visit with Bishop Browning
regarding the Gulf war crisis. What I'd like to know is this: as
both a world political leader and a person of faith, how much weight
do you attach to such overtures by religious leaders, honestly? And
what kinds of appeals do you find helpful? What kinds of approaches
do you consider constructive? And what are the the things that are
least likely out of the religious community to be given serious
consideration by you?
THE PRESIDENT: One, I think intervention in the nature
of a petition is appropriate. I think it's part of our American
system. I think it's historic. It's gone on a long time. And I
think a President should listen and be open-minded enough to hear.
Parker asked about the war. And I hope I was open-minded enough to
sit down with people that disagreed with me. I mentioned Bishop
Browning, and I have nothing in my heart that felt a bitterness or a
restlessness that he didn't understand where I was coming from. And
so I think it's most appropriate that there be a petition.
I obviously draw the line at separation of church and
state. I don't believe that the President ought to involve himself
in any way indicating a preference for denomination. I happen to be
an Episcopalian. I am a Christian. I go to Episcopal service across
the street when I'm not at Camp David. And there I attend
faithfully, I hope, because I think -- and I think it's important.
And if it's important -- if a family feels this way -- Barbara and I
do -- we ought to demonstrate that.
And it has a way of spilling out and I think setting,
hopefully, some kind of example for the country. Up there it happens
to be a nondenominational. It's run by the Navy. And it's like --
you all have attended Navy services. Bishop O'Connor used to be a
Navy chaplain, so you're respectful of the different denominations.
But you go. So I think a President should try to do that. But I
think you should . we draw a line.
And I've confessed to some of you all -- or some
different religious leaders that I am still not too comfortable with
what the role ought to be. I don't want to act like I'm holier than
thou, or that I want to wear my faith or my religion on my sleeve, or
that I'm the guy out there, the Philistine in the temple beating his
breast and praying the loudest. I don't want to do that. And yet, I
want to do what many that have gone before me have done, and that is
to try to amplify as best one can that we are one nation under God.
And let others determine what that God is and how that God operates.
But we're one nation under God.
And so I am trying to sort out this heretofore very
personal area of my life. And time only tell whether we're
successful in it.
I didn't answer a couple of your technical parts of your
question.
Q
I think you've indicated that you do take these
petitions seriously, that you attach weight to those coming from the
religious community --
THE PRESIDENT: I do.
Q
-- for sure. I was just interested if you would
have drawn any conclusions about what sorts of petitions, what sort
of expressions of dissent or criticism you might find least helpful,
least constructive.
THE PRESIDENT: Well, I don't know that there's any that
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are least helpful. I mean, the Catholic bishops took a position --
some of them -- early on against the war. I found it helpful to read
-- what was the Bishop's name? Mahoney or -- early on. Was it Clark?
But they sent a thing in here, different than what I felt. I wanted
to be sure I wasn't missing something. I read it a fairly
readable thing. And we got the same from other churches. As I said,
my own church, Bishop Browning came in here out of conscience, out of
what he felt in his heart. And so that kind of petition I found
extraordinarily useful. I don't find it useful when Reverend
Berrigan stands out here and throw blood on the Pentagon, which he
used to do -- hasn't done that lately in the name of God. I mean,
what view. does that have to do with a reasoned dialogue? Nothing, in my
And I didn't get offended by the demonstrators that were
out here. The only thing, I didn't like, the one beating the damn
drums out there. (Laughter.) Bam-bam-bam. (Laughter.) And they
showed up in Kennebunkport, Maine. And I'm saying what is it about
drums? Why's everybody into drums these days when they say they
don't like what I'm doing -- what the country's doing. I don't
understand it. That kind of petition that's clothed in some
religious background which this was not, the drummers -- I don't
think it's particularly helpful. It's annoying to people. I don't
think they ought to do that. People in the hotel can't sleep, so why
don't they go someplace else?
But, I mean, in terms of -- I can't think of anything
that I can think of as a petition of a religious nature other than
what I mentioned. If you're throwing blood against the Pentagon in
the name of God, I don't think it's good.
I'll give you one tiny personal example, religious.
There was this guy. I go to a little church up in Kennebunkport. In
the summer it's Episcopal church right next to the sea; in the
winter, when we're there, it's a little congregational church. And
the minister, a woman, got up and prayed, and then said, well, does
anybody else. have any special prayers? Here's a guy, nicely dressed
in a suit and he jumps up and starts yelling and screaming about the
war, and, yes, he wanted to pray for the dead babies in Iraq and all.
But he didn't really want to pray for the dead babies in Iraq; he
wanted to lecture the President of the United States.
And very candidly, he was operating, up to a point,
within his rights of free speech. But it was offensive to this tiny
community and the people in the church, some of whom disagreed with
me, maybe; and many of whom agreed with me. But that's not the
point. They were coming into this holy service, tiny, informal
though it may have been, and offensively petitioning, and doing it in
the name of the Lord. And I disapprove of that. Although, a person
has a right.
Q Yes, Mr. President, in the Points of Light
Foundation Campaign, I noticed that in the ads when they addressed
issues related to blacks that they focused on the issue of crime.
And much of what comes forth in relationship to blacks has to do with
crime. And I wonder if you feel that there might be some
relationship between the fact that -- even when you ran the campaign
-- that when this administration talks about blacks, it talks about
criminal problems in our community that contributes toward police
brutality that they experience and the attitude that general society
seems to be validated that it's all right to deal in a brutal and
harsh way in the black community with folks who run afoul of the law
because that's the only way that they can be dealt with it.
THE PRESIDENT: No, I don't -- I hope that our
administration is not projecting that. When we talk about a tough
anticriminal crime legislation, I hope we're not projecting something
that's subtly racist.
Q
It comes across that way sometimes.
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THE PRESIDENT: Well, then, we've got to do better to be
sure that that's not what -- because that's not the heartbeat.
That's not the reality. And what I'm talking about when we say, give
back the streets, I'm thinking about some people whose areas are the
most heavily afflicted by crime. And some of them do happen to be
from heavily minority-concentrated areas. And we ought to be
concerned about their safety and welfare. And so some of the things
we're proposing on our crime legislation -- with which you may agree
or disagree -- in my view, can be of enormous benefit to those
communities that have the highest incidence of crime. But if we're
in any way projecting that it's racist, I reject it.
You see, I've never agreed -- I've never accepted the
charge made by some people that don't know the facts about Willie
Horton. Willie Horton was a man who brutalized people and was
condemned by the community, was sentenced to jail, happened to be
black, and was exposed after he got out of jail for doing it all over
again. It doesn't matter whether he's black or white. This is not
good for our society. And the people that won the Pulitzer Prize up
there, from a little town -- what was the paper, John?
GOVERNOR SUNUNU: Lawrence, Massachusetts.
THE PRESIDENT: Lawrence. And they brought that to the
attention of the people. And we never ran a Willie Horton ad;
although, people think we did. But the idea that a person can go out
and rape and then go into jail and then come out and do it again, and
that anybody that brings that out is racist, I'm sorry, I disagree
with that. So I've always felt a little stung by that. But if
there's a feeling abroad that anything we're talking about -- and if
you think that these ads had a racist overtone, then we've got to do
better, because there's nothing like that all. These are not done by
the administration; they're done by one of the most sensitive
advertising agencies in the country, and one of the biggest. But I
just am glad to have this opportunity to say there is no intention of
anything of that nature.
Q
What new initiatives can we expect from the
administration in terms of the larger social issues that affect black
and poor communities?
THE PRESIDENT: Education.
Q
Yes.
THE PRESIDENT: We've got a marvelous new education
program. And I hope everybody here will look at it. We've got a
great new Secretary of Education. And I hope everybody will look at
it. We've got an antidrug program: National Drug Strategy II that
followed on a successful one. And we're making some headway there.
The housing initiative I think deserves a lot of support, and it's
not getting it because a lot of people want to think the same old way
-- build more bricks and mortar. It doesn't matter that the St.
Louis projects were a disaster. We want to try again, build more
bricks and mortar. We've got a home ownership concept -- a tenant
ownership concept and it's very difficult to get it through people
that think the same old answers again up in the United States
Congress. We've got beat in a committee the other day on it.
So I think in those three areas, you have special areas
of interest to minority communities in this country. And frankly,
I'd like to see them take a look at our civil rights bill and pass
that, instead of passing a civil rights bill that I am not going to
sign if it comes down here the way the last year did, because I don't
believe in quotas. But I do believe in eliminating discrimination in
the workplace, and that's what our bill is designed to do. But I
don't think many people have read it, because we don't control any of
the committees up there.
MORE
- 10 -
But I think we've got a good program, but we need to get
it out better and get the message out better.
Q
Mr. President, you just mentioned education. The
Wall Street Journal said that you truly might go down as the -- or be
known as the Education President by virtue of your decisions to ask
David Kearns to serve as the Under Secretary of Education under
Governor Alexander. What changes do you really hope to see Mr.
Kearns -- a highly successful businessman -- bring about in the
education system? And do you think he, together with Secretary
Alexander, can really deal with the NEA and others who might resist
change and provide parents with more leeway in the choice of where
they send their children to school?
THE PRESIDENT: Yes, I think they can cope with the NEA.
And the NEA ought to think anew. They ought to do like I'm trying to
do, say this program might not work. What will work? Let's try
something different. It is a shame that we are spending more money
per capita than all but two countries on education, and we're way the
heck down in the bottom. It isn't throwing money out there is the
answer to it. And so what I think is, the national governor's met --
liberal, conservative, Democrat, Republican and agreed on a
national education strategy. Goals for the year 2000. And this in
itself was a first, getting all those people together. And a lot of
people sitting right behind me -- ooops, they've depleted the ranks
-- (laughter) -- but they get great credit for having done this.
Now we've got a first-class team to try to implement
those goals -- or help the states implement them. But the NEA ought
to start thinking over again when it comes to testing, when it comes
to educational excellence, when it comes to more math and science,
when it comes to choice. Some people think that when you talk about
choice, that works against those in the minority communities, for
example. And it doesn't. It offers them the same kind of
opportunity that I had as a rich kid, going to a darn good, rich
school because my parents could pay for it.
And so we've got a lot of new ideas. And I'm a little
tired of the establishment up there and the NEA telling me that we've
got to try the old ideas again. We've tried them. And we're not
doing well in math and science. And we're not doing well under the
old idea of mandated programs.
I have a lot more confident in Rochester being able to
take a school in the ghetto and turn it into a great experience
working with these people from industry and giving these kids a reala
chance at a real education, and thus, a job that is real with
dignity. And that's exactly what's happening through this concept of
educational excellence and choice.
And so my challenge is, let's get the old establishment
to think something different. We're trying to do it. We've tried
that old approach to just double the money for Title I, II, or III.
And now the governors, many who supported that old approach, are
saying it's not getting the job done. And do it where you have a
chance for choice and excellence, and where parents can have a
greater involvement. Where the family doesn't have a parent get him
what they call a mentor.
And so, I'm all excited about it because I really think
now we've got this war over that took about six months of almost all
my time, I want to put the emphasis to help a guy like David Kearns
and Lamar Alexander -- to make this program work. And it's going to
be tough because some people are thinking the same old thoughts. But
we're going to try very hard.
Q
Mr. President, I'm John Q. Public sitting in the
pews and my religious leader says President Bush. What context can
the Gulf war and the other -- policy -- what context do you think the
American public should put the --
MORE
- 11 -
THE PRESIDENT: Well, measure it like everybody else
does. They ought to weight that, they ought to weigh what the
political leaders say. But I mean, that's an individual choice. And
I don't think there can be any formula -- and some people can be a
member of a church and they disagree with almost everything their
presiding bishop will say. (Laughter.) And be an enthusiastic
member of the church. And some can disagree on some of the
questions, some of the social questions I know that are troubling
members of the Catholic Church, and they've got to sort that out.
But, again, I think the religious petition that Steve
asked about is an important thing. But when I hear some guy come to
me -- just take the Episcopals, for example, Episcopalians -- and say
I speak for eight million Episcopalians -- here's one that disagrees.
I don't know, there are probably others around that disagree on these
issues. The National Council of Churches will come in and say, we
represent 18 jillion people. Well, they don't represent me, and I'm
one of them. My denomination is part of it.
So I think the American people have to sort through this,
but have respect for the leaders assembled in groups like the
National Council who predictably come out with positions. But I've
learned over the years, listen, sort through it. Make your own mind
up. -- your own brain power. And then go ahead and do what you
think is right. But give it some weight, give it some prayerful
consideration.
I don't know that that's helpful to you, but that's --
everybody has got to sort it out.
Q
Mr. President, you said a moment ago, talking with
Steven, that you were sorting through this issue of how much public
endorsement you should give to the Church, and so forth. I was aware
that the National Association of Evangelicals was critical of the
fact that you didn't acknowledge that God got us through the war.
And later, of course, you announced the days of thanksgiving. Was
that something that you were wrestling with during that time?
THE PRESIDENT: No. Now, from day one, I was sustained
by faith. And from day one, I think our troops were sustained by
faith, and I know our commanders were. So there was never any doubt.
Maybe that's one piece of criticism I didn't see, because I thought
most people understood that. But when we had a national day of
prayer it was because I felt that that power should be recognized and
mobilized.
Similarly, when we declared a national day of
thanksgiving, which is coming up 10 days from now and it's across
three different days to accommodate the different religions, it was
to say thanks to God -- not for winning, just for winning the war,
but for saving lives, helping us do what was right. And it gets back
to the concept of a just war. And I believe it. So it was all a
part of that.
I think President Reagan is showing up now. I'm sorry to
cut you off, but we've got to run. (Applause.)
END
2:16 P.M. EST
1991
Page 4 A
The Columbus Dispatch
Faith in God, health
What matters to Americans
A survey conducted for the Lifetime television show The Great American
TV Poll asked Americans what they felt is the most important thing in
more important than
their lives.
None mentioned 1%
A job that pays well 2%
riches to Americans
A job that you enjoy 5%
many Americans are mainly motivat-
Faith in
A happy marriage 21%
Findings of a recent poll
ed by greed and personal ambition,
God
sociologists said.
40%
suggest greed and ambi-
Good health
"The people who are shocked
The respect of people
29%
tion aren't as significant
are those who believe this country is
in your community 2%
as popular culture depicts.
more secular than it really is," said
William McKinney, dean of Hartford
Seminary. "We're in some ways an
NEW YORK (AP) - The Age
incurably religious culture."
Telephone survey of 600 adults (300 men and 300 women) conducted by Princeton
of the Yuppie is dying. Faith in God
The telephone survey of 600
Research, Jan. 17-20. Survey has margin of error of plus or minus 4 percentage points.
is the most important part of Ameri-
adults was conducted Jan. 17-20 for
Source: Lifetime Press
Dispatch/AP graphic
cans' lives, followed by good health
the Lifetime television show The
and a happy marriage, say a poll.
Great American TV Poll. The survey
Forty percent of respondents
by Princeton Survey Research Asso-
lar way," she said.
they enjoy was most important, while
said they value their relationship with
ciates has a margin of sampling error
Fifty-eight percent of the re-
2 percent said the money they make
counted most. Two percent said the
God above all else, while only 2
of plus or minus 4 percentage points.
spondents to a 1990 Associated Press
poll said religion is very important in
respect of people in their community
percent said a job that pays well is the
Diane Colasanto, who oversaw
the survey, said it is difficult to com-
their lives, and 86 percent said it is
is most important, and 1 percent said
most important thing in their life.
either very important or fairly impor-
none of the values mentioned are
pare it to other polls because the
"That's an astounding set of fig-
tant.
most important.
question was asked in a new way. The
ures, it seems to me. It suggests a re-
question compared faith in impor-
Professional goals ranked at the
Roof, who is working on a book
orientation, a cultural shift," Wade
tance with other concerns rather than
bottom of the things Americans said
on the "Baby Boom" generation of
Clark Roof, a professor of religion
are most important, says the poll.
Americans in their 30s and 40s, said
solely addressing the importance of
and society at the University of Cali-
religion. But she said the results are
the survey results suggest the Baby
In addition to the 40 percent
fornia, Santa Barbara, said yesterday.
consistent with other surveys showing
Boomers are maturing.
who said faith in God was what they
the importance of religion.
"I see it as a kind of a shift from
The responses are part of a
value most, 29 percent cited good
a me-generation, me-first, to a more
growing body of survey data that
"My guess is that this is not a
health and 21 percent said a happy
balanced set of concerns about sel'
deflates the notion built up in popu-
new phenomenon. It's something
marriage is most important.
and others," he said. "Something"
lar culture in the '70s and '80s that
we've never looked at in this particu-
Only 5 percent said a job that
going on that's encouraging."
Believe...
Americans remain strongly committed to traditional religious norms and beliefs.
Question: Here are some statements on a different topic. Please tell how
Question: Which of these statements comes closest to describing your
much you agree or disagree with each of these statements.
feelings about the Bible?
Completely agree
Mostly agree
The Bible is the actual word of
The Bible is the inspired word
God and is to be taken literally,
of God but not everything in
word for word
it should be taken literally,
word for word
1987
60%
28%
I never doubt the
88%
The Bible is an ancient book of
Other (vol.)/don't know
existence of God
fables, legends, history, and
1990
60%
27%
87%
moral precepts recorded by men
1984
38%
47%
14%
1%
Even today miracles
1987
47%
35%
82%
1989
31%
50%
16%
3%
are performed by
the power of God
1990
49%
33%
82%
Source: Surveys by the National Opinion Research Center, latest that of February-April, 1989
We all will be called
1987
52%
29%
81%
before God at the
judgment day to
answer for our sins
52%
Question: Would you say you have made a commitment to Jesus
1990
29%
81%
Christ, or not?
Have made a commitment to Jesus Christ
I am sometimes very
1987
41%
39%
80%
conscious of the
1978
presence of God
60%
1990
45%
35%
80%
1988
66%
1990
74%
Prayer is an important
1987
41%
35%
76%
part of my daily life
1990
46%
31%
77%
Source: Survey by the Gallup Organization, latest that of June 15-17, 1990.
Source: Surveys by the Gallup Organization, 1987 and Princeton Survey Research Associates for
the Times Mirror Center for The People and The Press May 1-31. 1990
98 THE ENTERPRISE
Religion's Influence
Nearly half of Americans now feel that religion is losing its influence in American life. They don't feel that way,
though, about its role in their lives, where it serves as an important guide.
Question: At the present time, do you think religion as a whole is increasing its influence on American life or losing its
influence?
Percent
100
90
80
Religion influence is on increasing American its life
Losing influence
70
Religion is losing its influence
1962
45
31
60
1967
23
57
1970
14
75
50
1974
31
56
1976
44
45
40
1978
37
48
1980
35
46
30
1981
38
46
1982
41
45
20
1984
42
39
Religion is increasing its influence
1985
48
39
on American life
10
1986
48
39
1988
36
49
0
1989
33
49
1962
1970
1980
1990
1990
33
48
Source: Surveys by the Gailup Organization, latest that of June 15-17. 1990
Question: How important is religion in your daily life-is it extremely
Question: Do you believe that religion can answer all or most of
important, very important, somewhat important, or not at all
today's problems, or that religion is largely old-fashioned and out of
important?
date?
Not at all important
Religion is extremely
No opinion
19%
important in
19%
my daily life
Religion can
answer all or
Somewhat important
36%
Religion is out
18%
most of today's
35%
of date
63%
problems
Very important
Source: Survey by CBS News/New York Times, latest that of March 30-April 2. 1990
Source: Surveys by the Gallup Organization, latest that or June 15-17. 1990.
Question: Please tell me how much you agree or disagree with this
Question: What about a candidate who does not believe in God?
statement-"There are clear guidelines about what's good or evil that
Would you personally not vote for him for president even if you real-
apply to everyone regardless of their situation." Do you completely
ly liked him and you shared his political views? Would you say defi-
agree, mostly agree, mostly disagree, or completely disagree?
nitely not, probably not, or you might?
4% Don't know
2% Don't know
Mostly/ completely
Probably not
disagree
11%
Completely/mostly
Would definitely
agree that there are
not vote for a
clear guidelines
candidate for
27%
56%
about what's good
Might vote
president who
85%
or evil that apply
for candidate
did not believe
to everyone
in God
Source. may by the Organization, June 15-17. 1990
Source: Survey by Yanke ovion. Skelly and for Time September 20-22 1983
100 MERICAN
staffed 6/4 5:00
(Lange/Simon)
May 31, 1991
7:10 P.M.
91 MAY 31 PM [BAPTIST.DOC]
PRESIDENTIAL ADDRESS:
SOUTHERN BAPTIST CONVENTION
GEORGIA WORLD CONGRESS CENTER, ATLANTA
THURSDAY, JUNE 6, 1991
11:45 A.M.
Bennett Chapman
[[ Acknowledgements ]]
The last time I attended a Southern Baptist Convention was
in 1982. Too long ago. But never so long that I'd lose touch
with the rock-solid values of this community -- the qualities
that make it uniquely American. Strong but compassionate, proud
but not boastful, decent and giving --------- bearing an enduring belief
in freedom, and an abiding faith in the power of prayer.
Everywhere you turn, it seems, American values are ascendant
around the world. Look to Eastern Europe and the Soviet Union:
Places of worship long subdued and silent, forced underground by
the iron fist of the state - now reclaimed by the people,
joyfully emerging to proclaim their faith anew.
In Africa, in Asia, in Latin America -- your ministries
flourish and spread the word of God around the world.
Celebrator!
And even in the heat of the Persian Gulf, nearly 200
S.
Southern Baptist chaplains reported well over 1,000 conversions
May 91
among the servicemen and women of Operation Desert Storm -- with
see
file
poncho-lined holes in the sand serving as makeshift baptistries.
Southern Baptists have been doing quiet but crucial work ---
engaging in countless acts of kindness and compassion, spreading
the word of God and the undeniable value of religious freedom.
2
You've held to faith where others have lost it -- gained in
numbers where others haven't -- made a difference where others
couldn't. You prove that faith is a flower that can bloom
anywhere -- that no matter how hard the journey, no matter how
high or humble the surroundings, God's love provides.
During the Gulf crisis, Barbara and I found guidance and
comfort in prayer -- and throughout the struggle, your prayers
sustained us. So I want to thank you all -- and ask that you
keep us in your prayers.
And above all, after all the months of prayer and asking for
God's guidance -- I thought it important to thank Him for
sustaining our nation through this crisis.
You know, for too long, too many have worried that we
Americans have lost our way. That the two fundamental pillars
supporting this society -- our families, and our faith -- have
been undermined. Damaged beyond repair.
But in a real sense, America is the one place forever being
rediscovered -- renewed in faith, and reborn in freedom.
Some now sense a return to the roots -- an end to the 60's
self-centeredness, the 70's cynicism, the 80's apathy and
"thirtysomething" self-absorption. After decades of departure,
they say, we're rediscovering the core values -- our fundamental
goodness and decency, our deliverance from apathy.
Some may call this merely another trend in the cross-
current of American life -- but you know better. You know that
we are, as we have always been, a deeply religious culture.
3
Devoted to family and community. Drawing strength from our faith
in God. Not loudly, but in quiet ways and small acts of
kindness.
So while the cynics may sense some kind of "religious
resurgence" over the last two or three years, they've always been
a lagging indicator of American life. Most of us have never had
to get our faith in God back, because we never lost it.
Columbus
In a recent survey, 40 percent of Americans named "faith in
as the most important part of their lives. Only two percent
Life
poll
1991
said "a job that pays well" was most important.
Jan.
Far from being motivated only by greed and ambition,
Americans' broad river of faith runs quietly -- but deep rivers
always do. We would never claim to have a special place in God's
soul - but we are better as a people because He has a hallowed
place in ours.
The founding fathers thought long and carefully about the
see us const.
role of religion and government in our society. It's no accident
1st amendment
that among all of the freedoms guaranteed by the First Amendment
-- freedoms of speech, of the press, of assembly, of petition --
the first was freedom of religion. That's why the story of a
little girl named Monette Rethford, out in Norman, Oklahoma, is
Nat
Hentoff
getting national attention.
wash.
post
A fifth-grader in a public elementary school, Monette liked
4-2-91
to read her bible under a shade tree during recess. No teachers
involved, no disruption of school activities -- just Monette and
4
a handful of friends who joined her, voluntarily, to share their
faith and discuss how it touched their daily lives.
Yet school officials told Monette her prayer group was
illegal on school property -- an "unlawful assembly.' They
forgot that the First Amendment was written to protect people
against religious intrusions by the state -- not to protect the
state from voluntary religious activity by the people.
My friends, the day a child's quiet prayer group during
recess becomes an "unlawful assembly," law in America ceases to
make sense. 11 In that spirit, today I again call on Congress:
Pass a Constitutional Amendment restoring voluntary prayer to our
nation's schools. Let's put people first -- and allow them
the freedom to follow their faith.
Putting people first also means making sure government
allows people to make their own decisions --- and that means
giving parents and families the power to choose the kind of child
care they want for their kids.
It means giving all parents -- rich and poor, in every
community, of every kind -- the power to choose the kind of
school their children attend. 11 Every family should have the
power of an alternative -- and through our efforts for choice in
schools, we want to put power in parent's hands -- because we
trust them to make the right decisions for their kids.
And something more: we believe that kids should be safe to
walk the streets -- any streets -- free from the fear of crime
and the despair of drugs.
5
sont Sessio of
That's why, on March 6, I challenged the Congress to pass a
3/6/91 tough Crime Bill in 100 days -- to keep our streets safe. Yet
among all the items Congress put on their agenda for last month,
crime didn't even make the list.
If God created the world in six days, surely the United
States Congress can pass a crime bill in a hundred days. 11
Whatever we've learned over the last few decades, it's clear
that America is a nation that no longer lacks a moral vocabulary.
Ideals like decency and virtue are no longer subject to scorn.
And while every President learns the limits to the power of
the "bully pulpit" -- the power of your pulpits to pursuade, to
guide, to lead, is as limitless as God's love.
Southern
So I'd ask that you hold fast to the Southern Baptist ideal
Baptist
"Basic
of "a free church in a free state" to protect all of America's
Beliefs"
=
faiths, in freedom. In all we do, let us ask first -- are we
supporting that most essential unit of American life, the family?
In child care, in education, in crime legislation --- are we doing
all we can to preserve the twin pillars of faith and family?
Only then does government by the people serve the people.
While the world's challenges seem to change shape almost
daily, our fundamental values remain constant. Our principles
endure.
We are, as ever, "one nation under God." No nation better
reconciles diversity of faith with unity of purpose. Of all the
sources of this nation's strength -- our love of family, our
6
commitment to freedom -- none is more enduring or inspiring than
our faith in God.
Let me close with a story about family, about faith, and
[Safiya]
about freedom. It's the story of a Kurdish family -- Mikail and
Sophia Dosky --- who escaped from Iraq over a decade ago. During
their perilous journey across the Turkish border, they became
[GAL-a-wish]
separated from their year-old daughter Gelawish. Mikail and
Sophia made it out of Iraq, but their daughter did not.
After settling in America, Mikail kept trying to get his
Dosky's
daughter out of Iraq, even traveling there himself, but to no
703
avail. Just a few weeks ago, Mikail and Sophia got a phone call
836-4327
from an American helicopter pilot in Turkey. The pilot had been
flying supplies to Kurdish refugees when he got a note from
Gelawish -- now 18 years old -- asking him to call her parents in
Bearden Buptist
Ray
America. He did -- and Mikhail asked his friends at the First
ed
1st 703-684- Burch 84-
Baptist Church in Alexandria, Virginia to help him get to Turkey
703-6 3720
and bring his daughter back. After thousands of miles, thousands
arrived
I
of days, and thousands of dollars, Mikail and Gelawish will soon
Tuesday night afternoon
were
be back in America --- where years of sorrow will be wiped away
with tears of joy.
What a testament to the power of faith, love, and hope --
all of which God provides in abundance.
In war and in peace, faith provides our solace and our
strength, our shield and our shelter. God's light leads us
forward -- bringing strength in challenge, grace in adversity,
solace in hardship, humility in achievement.
7
So today and always, let us pray for God's continued
guidance: that His grace will sustain us -- as it has throughout
our lives -- in the challenges ahead.
Thank you all for your leadership, your love, and your
prayers.
# # #
THE WHITE HOUSE
WASHINGTON
May 21, 1991
MEMORANDUM FOR DAVID DEMAREST
THROUGH:
LEIGH ANN METZGER
FROM:
LES CSORBA
SUBJECT:
1991 - Southern Baptist Convention
"THE WAR IS OVER."
"The War is over," declared the Rev. John Hewitt announcing an
end to hostilities against conservative Southern Baptists who
have won 12 straight Presidential elections. Hewitt is the newly
elected moderator of the "Cooperative Baptist Fellowship," a new
moderate/liberal splinter organization that announced it will not
challenge the conservatives this year in Atlanta. Peace has
returned to the nation's largest protestant denomination. [1]
Observers anticipate that no controversial issues will arise in
Atlanta. One church historian predicts a "love feast", while
John Dart, the religion writer for the Los Angeles Times,
predicts a "subdued meeting. [2]
Moderates gathered on May 11 for their own "shadow" convention to
follow up on a 1990 decision to set up a separate group. Some
reports have characterized this move as a "split," but it really
is a "splinter." Out of 37,900 SBC churches of the 15 million
member denomination, only 211 joined the new "fellowship" last
year. Funding to the SBC cooperative program has actually
increased by 1% in less than a year. Contributions to the new
group have only been $1.6 million of a projected budget of $4
million for FY90/91 while the conservative SBC raised $140
million and holds estimated assets of near $17 billion. [3]
In 1982, President Bush addressed his first Convention at the
height of the controversy in New Orleans, speaking at the
conservative Pastor's Conference; an event that proved crucial in
developing key evangelical relationships which bore fruit in the
1988 primary and general elections. Last year's events
surrounding the SBC invitation did little to repair a damaged
relationship with some of our strongest supporters - but this is
probably a better year anyways. 1992 would be seen as too
political and tempers were hot in 1990. But in 1991, emotions
have cooled and the theological war is finally over.
1. See "Moderate Southern Baptists Set Autonomous Group Within
Denomination." (WASHINGTON POST, May 12, 1991).
2. See "Meeting of Moderate Baptist Unit May Hold Key to
Separatist Talk" (LOS ANGELES TIMES, May 9, 1991).
3. See "6,000 Form Rival Baptist Organization." (NEW YORK TIMES,
May 11, 1991).
BACKGROUND:
THE THEOLOGICAL ISSUE IN THE SBC AND THE LABEL ISSUE
Labels are a real problem in the SBC. Some have characterized
the current leadership as "Fundamentalist" and others have
characterized the old leadership of the 60's and 70's as
"Liberal" or "Moderate." The conservatives want to be called
conservatives and the moderates want to be called conservatives
and the liberals want to be called moderates. The fact is that
most Southern Baptists are conservative people, 95% of whom
believe the Bible. [An overwhelmingly majority supported
BUSH/QUAYLE in 1988.] Nobody wants to be called a "liberal."
Some have said that Southern Baptist "liberals" are like
unicorns: Everyone knows what one looks like, but no one has seen
any. or as some quip, it is better to be called an adulterer
than a liberal among Southern Baptists. At least adulterers can
be forgiven.
The issue in the convention has always been theological. Neo-
orthodoxy or theological liberalism began to creep into America's
seminaries in the fifties and the sixties. The SBC felt its
influence in the seventies when it became difficult to find
conservative professors at the six SBC seminaries and fifty
colleges. While SBC churches remained steadfast, many of its'
seminaries and schools flirted and began to accept theological
liberalism. [The Hollyfield Thesis of 1976 of Southern Seminary
confirmed that while 100% of all entering students believed in
God, only 63% of all graduating students believed so. While 96%
of all entering students believed the miracles in the Bible, only
37% graduating students believed so. While 100% of all entering
students believed that it was necessary to believe in Jesus as
Savior for salvation, only 53% of all graduating believed so.]
Bible believing Southern Baptists began to ask a familiar
question: "Why should we continue to give our offerings to
Baptist institutions that teach and promote something which we,
the vast majority of Southern Baptists, do not believe? We need
to organize." And they did.
Instead of breaking away from the SBC, Conservatives organized
grassroot Baptists and within 12 years returned the convention to
its roots. Today the SBC is the only mainline protestant
denomination that continues to grow in membership, Sunday School
enrollment and career missionaries. (The Yearbook of American and
Canadian Churches 1979-1989).
RESS RELEASE
THE VICE PRESIDENT
OFFICE OF THE PRESS SECRETARY
For Immediate Release:
Contact: Peter Teeley
June 13, 1982
202-456-6772
Remarks of Vice President George Bush Before The Southern
Baptist Convention, New Orleans Louisianna, June 3,1982
I want to thank you for asking me to be with you this evening,
I've never spoken to 75,000 people before. I feel a little
faint actually. This is quite an event and I'm honored to be
part of it. My home is Houston, so I can speak with great
authority about Ed Young, and his marvelous influence.
I told Ed I would not be political, feeling that you didn't want
to hear about deficits, interest rates, or the missile capabilities
of the Soviet Union.
I was contemplating what I would say, I got a letter from a
friend, here tonight, saying "Baptists are wise enough to know
that America's future hopes do not rest upon the shoulders of
political parties, neither Democrat or Republican -- but upon the
shoulders of the Almighty God in whom we must trust.'
But since I do come from the world of politics or at least inhabit
that world for the time being, I thought I might say a few words
about a matter that is often in the news, and perhaps often
misunderstood.
There is a part of America that is wary of what it calls the
"Religious Right". A great many people, Republicans and Democrats
alike, including large numbers who are unquestionably conservative
on political issues, frankly fear that this Religious Right as they
call it wants to impose its moral values on American society as a
whole.
Now if that really were the aim of the people in this country who
worry about the moral drift, concern might be justified. Certainly
one can find among the statements of some individual spokesmen- of
this new movement, as among individual spokesmen for almost any
sizeable persuasion, ill-advised utterances to almost any desired
fect.
out I think careful analysis of the movement as a whole does not
justify a conclusion that the Religious Right has a serious
intention to impose its own moral activity in any way. On the
contrary, I think this awakened concern in recent years has been
an essentially healthy development in our politics. I think wisdom
counsels us not to fear it, or to condemn it, but to welcome it,
and I embrace the constructive contributions it can make to
strengthening the United States as one nation under God.
et's remember that in the first place there is nothing in
the least Un-American -- let alone unprecedented -- about
organizing politically in support of principles and policies
approved by those having a particular religious viewpoint.
The long history of the Temperance Movement, not to mention the
more recent political involvement of such famous Americans as
Reverend Martin Luther King, Reverend William Sloan Coffin --
and many Protestant and Catholic Bishops and leading Jewish
Rabbis, to say nothing of today's heartfelt concern on nuclear
weapons expressed so eloquently by many religious leaders
make it clear that the famous wall of seperation between Church
and State is there to keep the State from interfering with the
Churches, not to keep the Churches or individual religious leaders,
or ordinary church members from participating in our politics.
And, in the second place, let us recognize that the organization
of the Religious Right has been, in the strictest sense of the
word, a reaction -- many would say inevitable and some would say
belated -- to earlier, highly controversial developments in the
history of this country.
Let us remember, without in anyway attempting to judge the merits
of these various complicated issues, that only a quarter century
ago abortion was a felony in almost every State of the Union
at the use of drugs was not nearly as widespread as it is today
that pornography, while available, was sold "under the counter"
and that the public standard in matters of sexual conduct, and
with regard to marriage, was notably different than many would
consider it to be today.
In such circumstances it was surely to be expected that individuals
whose religious beliefs have been affronted by the striking social
developments of these past 25 years would band together to take
political action in defense of those beliefs.
Taught by my own church and by parents devoted to the teachings
of Christ, I for one deplore the weakening of the family and the
acceptance of the drug culture. In sum I deplore the condoning
of things I learned early on to condemn.
Others, with other beliefs, may disagree strenuously. That is
their privilege -- perhaps even their obligation. But the
process, point and counterpoint, is as American as apple pie.
It would be very dangerous for society to condemn, or to resist
unthinkingly, the fundamental impulse represented by this point of
view. For that impulse, correctly understood -- and however
mperfectly it may be expressed or applied in some cases -- is simply
CO bring this nation into a closer accord with the One from whom
all blessingsflow. Just a few months ago, our President said,
"there is a great hunger on the part of our people for a spiritual
revival in this land". Our country was born out of a spirit of
renewal. We as a people must make our country anew. It will not
- -3-
1
that same talk the President went on to say that "many people
are praying and waiting for God to do something
I just wonder
if maybe God isn't waitng for us to do something"
Looking out on such a group as this one, on this extraordinary
expression of your faith, I think the renewal is well begun.
And I think of the words of Isaiah who said "They that wait
upon the Lord shall renew their strength; they shall mount up with
wings as eagles; they shall run, and not be weary; and they shall
walk and not faint".
Thank you very much.
######
MAY-25-1991 15:05 FROM EXECUTIVE COMMITTEE SBC
TO
12024562820321
P.01
MJ
Executive Committee
Southern Baptist Convention
901 Commerce Street, Suite 750, Nashville, Tennessee 37203
Fax (615) 742-8919
TO: Carol m. Blymire (202) 456-2820
FROM: Mark Coppenger
DATE: 5-25-91
NUMBER OF PAGES (INCLUDING COVER): 6
TO REPORT ERROR IN TRANSMISSION, PLEASE CALL: (615) 244-2355
SPECIAL INSTRUCTIONS: & wasn't able to get
her fax number today.
alert her of thank you.
MAY-25-1991 15:06 FROM EXECUTIVE COMMITTEE SBC
TO
12024562820321
P.02
Executive Committee
Southern Baptist Convention
Harold C. Bennett President and Treasurer
Mark T. Coppenger
Vice-President
for Public Relations
May 25
Dear Carol,
Here's another background
piece on the SBC. It's something
of a good news update.
It was a pleasure meeting
you and the team in actanta.
Sincerely,
Mark Cympange
901 Commerce Street, Suite 750, Nashville, Tennessee 37203 (615) 244-2355
MAY-25-1991
15:06
FROM
EXECUTIVE COMMITTEE SBC
TO
12024562820321
P.03
May 1991
Power Bands
Roots: An Early Mission-
Minded Church
Reports are coming in from all around the Southern Baptist
Convention about the use of tens of thousands of power bands."
The colored beads outline the plan of salvation and serve as the
18th Century Baptist historian Morgan Edwards, describes the fruitful-
beginning point for conversation about the gospel. The state
ness of a mother church in North Carolina. By "Separate Baptist. he
Baptist papers tell of wide distribution in the churches, at state
means churches which identified with the sweeping revivals of the era.
evangelism conferences and on volunteer mission trips. They've
They distinguished themselves from the cold churches which did not stress
been used in winning thousands to the Lord.
a personal encounter with Christ. These Separate Baptists were fore-
Here's a sample interpretation of the beads: Gold (God's Love);
runners of ours.
Black (Sin); Red (The Cross); White (Cleansing); Blue (Bap-
tism); Green (Growth).
"Sandy Creek church is the mother of all the Separate Baptists. From this Zion
went forth the word, and great was the company of them who published to it. in
17 years, has spread branches westward as far as the great river Mississippi: south-
ward as far as Georgia; eastward to the sea and Chesapeake Bay: and northward
to the waters of the Potomac: it, in 17 years, is become the mother. grandmother,
and great-grand mother to 42
churches. from which sprang 125
ministers. I believe a
preternatural and invisible
hand works in the assem-
blies of the Separate Baptists
bearing down the human
mind. as was the case in the
primitive churches.
I Cor. xiv:25."
Baptisms
Last year, Southern Baptists baptized 385,031 people in the United
States. This was a 9.7% increase over the previous year, a number
equal to the population of Albuquerque, New Mexico-
MAY-25-1991
15:07
FROM
EXECUTIVE COMMITTEE SBC
TO
12024562820321
P.04
Southern Baptists at Home
I Oakland, CA
A
housing project near Oakland's True Vine
Baptist Church was SQ dangerously drug and
crime infested that police wouldn't enter it. The
church decided to march around it seven times
and pray along the way. In the months that fol-
lowed, the project opened to the gospel. The
church also began door-to-door evangelism in
their neighborhood. using Here's Hope marked
New Testaments. This resulted in 1,200 conver-
2 Burns Harbor, IN
sions, 700 in one day!
T
he Burns Harbor, Indiana, Seamen's
Center, ministered to the crew of the
freighter Capitaine Torres during their
eight-day stay at this Great Lake port. On
the way home to Taiwan, the ship sank in a
storm in the Gulf of St. Lawrence. All 23
men were lost. Except for a brief fueling
stop in Montreal, this was their last contact
with land. One man had taken a bag of
6
Sunday School quarterlies for his mother to
4
5
7
use in her teaching.
3 South Carolina
T
he six South Carolina asso-
ciations hit hardest by Hur-
7 College Station, TX
ricane Hugo saw no decrease in
their missions giving despite the
I
n 1987. Baptist Student Union
members at Texas A & M Uni-
devastation. In fact, as they wit-
versity were burdened for revival.
nessed the outpouring of Baptist
They prayed all night for a special
concern from around the nation.
touch from God. Since then.
they were inspired to give more.
almost 400 students have made
6 Birmingham, AL
At year's end their Cooperative
professions of faith, many of them
Program contributions were up
reached through one-on-one wit-
nessing and "Follow Jesus" rallies.
I
n 1986, WMU planned a Middle Eastern
23%.
Foreign Mission study for December of
They've used the names of God in
1990. At that time, they had no way of
the Bible as an outline for training
knowing that Iraq Kuwait. and Saudi Ara-
these new Christians.
bia would then be the center of world atten-
tion and that thousands of Southern Baprists
would be on military assignment there.
5 Cameron, TX
4
Texas
Cameron. Texas. was a troubled town, suffering from a four-year drought. a hospital
4
1,000 Texas Baptist youth
job cutbacks and school difficulties. A number of Christians became con-
gathered at the flag poles of
vinced that the town lay under the remedial judgment of God. Taking their cues from
over 1,000 high school campuses.
the SBC call for solemn assemblies, receiving help from the Lay Ministries Section of
There. they prayed. thanking
Texas Baptist Men. and working from II Chronicles 7:14. a number of pastors sched-
God for their schools teachers.
uled a citywide prayer meeting at the school cafeteria. The call went out over the
staffs, freedoms and churches.
radio and people of many denominations attended. That meeting and the ones that
They asked God for cleansing.
followed saw an extraordinary outpouring of the Spirit, with confession, reclamation
renewal, and the filling of the
and reconciliation. Those involved saw no accident in the fact that the rains came
Holy Spirit. interceded for their
immediately, the hospital was reopened and relief came in a variety of other sectors.
fellow students and asked the
Lord for boldness in witnessing.
MAY-25-1991
15:08
FROM
EXECUTIVE COMMITTEE SBC
TO
12024562820321
P.05
Southern Baptists Abroad
1 Moscow, U.S.S.R.
T
he Foreign Mission Board is assist-
2 Eastern Europ
ing in the establishment of a Bap-
tist seminary in the U.S.S.R. In
Notiong ago, it wa
that
response to a newly opened door,
the Berlin Wall would
Southern Baptists are contributing both
come down and that
money and personnel to help launch
new freedoms would
this historic enterprise. The seminary
flood the communist
will open in Odessa and then move to
bloc countries. South
Moscow as property becomes available.
em Baptists are scram
bling to take advantage of these astonishing opportunities. In the early going
the FMB allocated over $3 million for Bibles, literature, films, tracts. con-
struction, renovation and hunger relief. And plans were made to expand the
mission force in the region from 10 to 100.
6 Brazil
Where is God when your
plane's engine
quits over the jungle? A mission-
ary based in Brasilia discovered
3 Mombasa
His providence in what followed.
A dirt landing strip appeared
I
n the Kenya Coastal
Crusade, the Lord used
below them, and they were able
to bring the plane down safely. The engine was a loss, so they were delayed for two
missionaries, Kenyan Bap-
days in getting to their destination. If they had been on schedule. a resistant Indian
tists and nearly 600 volun
chief would have been there to block their preaching. The delay allowed them to
tcers from Baptist churche
arrive when he was away, and the gospel was preached unhindered. Romans 8:28.
in the U.S. to lead 53,000
people to Christ in a four-
week period. In that same
time, 84 new churches we
organized.
4 Kenya
F
or the Kenya Coastal
Crusade, 500,000 gospel
tracts were printed in
Swahili. Without help from
missionaries or national pas-
tors, a group of 75 Christians
/
5 Persian Gulf
emerged simply from reading
Nearly 200 Southeme among the military personnel involved in Operation
Baptist chaplains reported well over 1.000
and sharing the tracts. Since
no church existed in their area. they decided to build their own.
Desert Storm. Water-filled caskets and poncho-lined holes in the sand
They wrote a missionary asking what they should do next. He, of
served as makeshift baptistries.
course, was able to bring them literature and guidance.
MAY-25-1991 15:08 FROM
EXECUTIVE COMMITTEE SBC
TO
12024562820321
P.06
Baptistry Art
For generations, Southern Baptists have been inspired by
paintings and ornamentation on the walls above their bap-
tistries. Southern Seminary Professor William Hendricks is
now collecting and studying examples of this art form, working
from photos sent him from churches.
The art falls into groupings. Many churches have a Jordan
River Holy Land scene. In other cases, the river and its setting
more nearly resemble one in the church's locale. Some feature
the figure of Christ beside the river. Others have no river at all.
Instead they may display a dove in relief or a cross. More
recently, we're beginning to see constructions of stone and
foliage down which real water runs. The varieties are endless.
Among the notable artists in this tradition are the late Gracia
Halsted of Oklahoma, who painted more than 100 baptismal
scenes, and Phil Preddy of Louisiana, who has painted more
than 150. Here are a few representative sketches:
for your church publication files
for your church publication files
WHEN YOU
SOUTHERN
SEE THIS
BAPTISTS
80
SE
Southern heritage, global vision. Since 1963, there have
been Southern Baptist churches in every state in the
Union. And today there are Southern Baptist Missionaries
You should expect to find people who
in 121 nations. Here you see Ted Sutton, pastor of Moun-
are faithful to the Bible, faithful to Jesus
tain View Native Baptist Church in Anchorage, Alaska,
and his wife Olia.
and faithful to God's missionary mandate.
Southern Baptists:
Southern Baptists.
They're not just Southern anymore.
The Southern Baptist Celebrator! is published by the Executive Committee of the Southern Baptist Convention, 901
Commerce Street, Suite 750. Nashville, Tennessee 37203; (615) 244-2355.
THE WHITE HOUSE
WASHINGTON
May 23, 1991
MEMORANDUM FOR MARK LANGE
BOB SIMON
FROM:
CAROL BLYMIRE CMB
SUBJECT:
SOUTHERN BAPTIST CONVENTION
Hello, again! I went to Atlanta on the pre-advance on
Wednesday, May 22. Here's some background:
POTUS will arrive at Dobbins AFB; Atlanta, GA. He will
arrive at the Georgia World Congress Center at 11:15 a.m., and be
announced onstage at 11:35 a.m. There will be two speakers TBD
before him, and he will speak at 11:45 a.m. There will be a
closing prayer, and at noon, he'll depart.
There are billboards enroute to the GWCC that say:
Crossover Atlanta
Southern Baptists
Celebrating Hope with the International City
Points to keep in mind: the 1994 Super Bowl will take place
in Atlanta, in the being-built Georgia Dome (home of the Falcons),
as well as the 1996 Olympics.
There will be nearly 26,000 attendees at this function. The
room is huge, and nondescript. That's all we discussed. The
Advance team will be going down on the 29th, I think, so they'll
be able to give you a better idea about things then.
Bob, I've enclosed a convention booklet, as well as a pamphlet
describing the Baptist religion.
City/State: OHlanta GA
Event: Address Southern Baptist
Date: June 6, 1991
OFFICE OF PRESIDENTIAL ADVANCE
CONTACT SHEET
Name
Office
Phone Number
Presidential Advance Office
202/456-7565
Presidential Advance Fax Number
202/456-2820
Leo Tomeu PResidential Advance 202/456-7565
Peter Gaillard
for Press
Suzanne faulk Presidentia adv.
Lucy muclelman
Gordon KocL
White House Comm
202-595-6092
Larry Landrum
White House Com
202-395-4040
Glenn McEowen SBC Radio of TV
817-737-4011
Richard (Buctry) Resenbeum V.P. Bus Finance, Exec, COMMSBC 615/247-2355
Major Mike Gould
Air Force Aide to the President
202-395-1747
SpC Eyes Gmm
1.10.244.2353
With
Shin
Crem
Harrisont. Madison
Paula Mcluffy
Event Services Manage Ja. World Congress (2/04)656-7676 Cuta 404-656-7662
G.W.C.C. MACKETING Dept.
Roth a Hiffernin
Event Service Novee
(44)656-7662
Han Dauls
(wee Security
404-6567666
BILLY Sauls
SECRET SERVICE
404-331-6111
PATNICK DAVIS
Political Affairs-WH
202-456-7730
DICK Peg Hazelring RATHMELL
Pres. Advance
202/456-7565
us SECRET SERICE
202-395-4112
Carol Blymire
Presidential Speechwriting
(202)456-7750
Mark Coppenger
SBC Exec. Comm. V-P PR
(615) 244 - 2355
Harvere of
Herl Hocking 0130 registere Comm
15/24/2020
THE WHITE HOUSE
WASHINGTON
June 3, 1991
MEMORANDUM FOR THE CHIEF OF STAFF
FRED MCCLURE
DEB ANDERSON
LAURA MELILLO
PAUL BATEMAN
ROGER PORTER
TONY BENEDI
PATTY PRESOCK
PHILLIP BRADY
ED ROGERS
ANDREW CARD
SUSAN PORTER ROSE
DAVID CARNEY
BRENT SCOWCROFT
LINDA CASEY
SICHAN SIV
BRUCE CAUGHMAN
DORRANCE SMITH
CATHERINE COUGHLIN
TONY SNOW
BILLY DALE
KATHY SUPER
DAVID DEMAREST
PEGGY SWIFT
LAURIE FIRESTONE
RICHARD TREFRY
MARLIN FITZWATER
CHASE UNTERMEYER
BOYDEN GRAY
DAVID VALDEZ
JOHN HERRICK
ROSE ZAMARIA
EDE HOLIDAY
USSS/PPD OPS
TOM HUFFORD
WHCA OPERATIONS
RON KAUFMAN
WHTV
BOBBIE KILBERG
MEDICAL UNIT
WILLIAM KRISTOL
AIRLIFT OPS
THROUGH:
SIG ROGICH
ASSISTANT TO THE PRESIDENT FOR
PUBLIC EVENTS AND INITIATIVES
FROM:
JAY PARMER
SPECIAL ASSISTANT TO THE PRESIDENT AND
DIRECTOR OF PRESIDENTIAL ADVANCE
SUBJECT:
TRIP OF THE PRESIDENT TO ATLANTA, GEORGIA
THURSDAY, JUNE 6, 1991
For your use and planning purpose, the attached is a preliminary
outline schedule for the Trip of the President to Atlanta,
Georgia, June 6, 1991. Please keep in mind the following
information has not been finally approved and is subject to
change.
Attachments
PRELIMINARY OUTLINE SCHEDULE
Thursday, June 6, 1991
GUEST AND STAFF INSTRUCTIONS:
7:45 am
Vans depart West Basement en
route Andrews Air Force Base.
8:05 am
Guests and Staff with own
transportation should arrive
Distinguished Visitor's Lounge,
Andrews Air Force Base at this
time for check-in.
8:35 am
MARINE ONE departs White House en route Andrews
Air Force Base.
(Flying Time: 10 Minutes)
8:45 am
MARINE ONE arrives Andrews Air Force Base.
8:50 am
AIR FORCE ONE departs Andrews Air Force Base en
route Dobbins Air Force Base, Atlanta, Georgia.
(Flying Time: 1 Hours 30 Minutes)
(Time Change: No)
(Interchange: No)
10:20 am
AIR FORCE ONE arrives Dobbins Air Force Base,
Atlanta, Georgia.
10:25 am
MOTORCADE departs Dobbins Air Force Base en
route Central Presbyterian Church.
(Drive Time: 25 Minutes)
10:50 am
MOTORCADE arrives CHild Development Center,
Central Presbyterian Church.
*
TOUR CHILD DEVELOPMENT CENTER
(10:55 am - 11:10 am)
- Expanded Pool Coverage
11:15 am
MOTORCADE departs Central Presbyterian Church
en route Georgia World Congress Center.
(Drive Time: 5 Minutes)
11:20 am
MOTORCADE arrives Georgia World Congress Center.
*
STAFF PHOTO
(11:25 am - 11:35 am)
-Closed Press
-25 Photos
*
ADDRESS SOUTHERN BAPTIST CONVENTION
(11:40 am - 12:15 pm)
-Open Press
-26,000 Attendees
-Remarks
-Teleprompter
12:20 pm
MOTORCADE departs Georgia World Congress Center en
route Dobbins Air Force Base.
(Drive Time: 20 Minutes)
12:40 pm
MOTORCADE arrives Dobbins Air Force Base.
12:45 pm
AIR FORCE ONE departs Atlanta, Georgia en route
Andrews Air Force Base.
(Flying Time: 1 Hour 25 Minutes)
(Time Change: No)
(Interchange: No)
2:10 pm
AIR FORCE ONE arrives Andrews Air Force Base.
2:15 pm
MARINE ONE departs Andrews Air Force Base
en route White House.
(Flying Time: 10 Minutes)
2:25 pm
MARINE ONE arrives White House.
Southern Baptists
In Convention
Disturbed by denominational trends,
the conservatives mobilized
By LES CSORBA
I
T WAS THE evening prior to what
Reagan in 1980 was prospering within
would be the most historic vote
the 14.7 million member Southern Bap-
taken in the nation's largest Protestant
tist Convention. Conservative South-
denomination, the Southern Baptist
ern Baptist leaders responded to what
Convention. It was a simple prayer
they viewed as a destructive 20th cen-
meeting, but one that most members
tury "neo-orthodoxy" movement
of the press dream of partaking; I was
which destroyed the forces of evan-
ushered quickly into the San Antonio
gelism. They helped organize a
hotel room meeting. It wasn't your
strategy that would sweep the prom-
conventional backroom political meet-
inent presidential post, penetrate the
ing: There wasn't a cloud of smoke,
hefty bureaucracy, and govern with
a drop of alcohol, any arguments or
exceptional effectiveness. Southern Bap-
profanities. Then again, the assem-
tists by the mid-1980s had positioned
blage really wasn't political - some-
themselves as one of the major forces
thing else was going on here. Those
behind the spread of Christian evan-
present were devout men of God, fiery
gelism around the world.
Baptist preachers meditating on the
direction of their theological cause.
Salty Saints In A Sick Society
It is a cause with enormous political
Referred to as "salty saints in a
ramifications.
sick society" by their former pres-
Relatively unnoticed, an enduring
ident Adrian Rogers, the Southern Bap-
remnant of the conservative tide that
tist Convention, the denomination of
surged with the election of Ronald
Billy Graham and Jimmy Carter, is
unique in size and in scope: 37,286
Les Csorba is a trustee member of the
churches in all 50 states; with 20 agen-
Public Affairs Committee (PAC) of the
cies, including six seminaries; and an
Southern Baptist Convention.
annual budget of over $145 million.
December, 1988
71
CONSERVATIVE DIGEST
SOUTHERN BAPTISTS
Adrian Rogers presided during the
ology taught in their religion class at
mined to see a greater focus on "soul-
em Baptists experienced both a growth
San Antonio prayer meeting that even-
Baylor University, a Southern Baptist
winning" and an end to abortion.
in career missionaries as well as in
ing of June 13, 1988. It was in 1979
institution. Pressler promised God he
membership during the 1970s, evi-
that the conservatives captured the pres-
would do something about it.
A Grass Roots Strategy
dence was mounting that some semi-
idency of the Convention, and several
We rested our knees on the carpet
Shortly after Judge Pressler became
naries were promoting "neo-ortho-
former conservative presidents, includ-
that evening and began praying, audi-
concerned with the direction of his
doxy," which Vines defines as a philo-
ing Charles Stanley, Jimmy Draper,
bly. The men surrounding me prayed
denomination, he and Dr. Patterson,
sophy espoused by those who use
and Bailey Smith, counseled and ex-
that God's will be done for reconcili-
president of the W.A. Criswell Center
"our vocabulary but not our diction-
horted that evening. Their candidate,
ation between opponents and for a
for Biblical Studies, met in New
ary."
Jerry Vines, a Georgia country preach-
greater evangelical fervor in their
Orleans. The discussion dwelt on what
The account of Adam and Eve in
er, sat quietly. The two "architects"
denomination. Hours later, Jerry Vines
both men viewed as a creeping
Genesis, the Flood, and even the resur-
of the conservative resurgence, Dr.
was elected President, awarding con-
liberalism in the Convention and what
rection of Jesus Christ had been denied
Paige Patterson and Judge Paul Press-
servatives their tenth consecutive vic-
specifically could be done to stop it.
by some seminary professors, includ-
ler, stood silent, leaning against a wall.
tory in so many years. Besieged by
They were determined to halt it before
ing one missionary fired by the Con-
It was Judge Pressler, a sixth gen-
reporters, Pressler, a portly and jovial,
the damaging effects could fully con-
vention's Foreign Mission Board. Por-
eration lawyer and an eighth genera-
but distinguished looking fellow,
taminate Southern Baptist institutions.
tions of scripture were characterized
tion Baptist, who, in 1978, carefully
glided through the press room smiling
Between 1960 and 1979, accord-
as "saga or legend." In essence, the
constructed the strategy for conserva-
ear to ear. Evangelical leaders Ed
ing to the Yearbook of American and
neo-orthodoxy school argued that the
tive victory and predicted further that
MacTeer and Tim LaHaye, both South-
Canadian Churches 1981, the Epis-
Bible is only partially inspired. How-
it would take ten consecutive con-
ern Baptists, were seen in the con-
copal Church lost 430,000 members,
ever, like Clement of Rome, Augus-
servative victories to consolidate the
vention hall breathing a sigh of relief
the Lutheran Church in America,
tine, Calvin, and other prominent Chris-
"course correction." Pressler was edu-
as Vines won by less than 700 votes
130,000; United Presbyterian Church,
tian apologists who all held the Bible
cated at Phillips Exeter Academy and
out of 31,274 ballots cast, but the
770,000; and the United Methodist
to be infallible and authoritative,
Princeton where he first tasted "theologi-
victory, as the New York Times put it,
Church 1,150,000 members. During
Pressler and Patterson argued that the
cal liberalism." While a 16 year old
was decisive. The Washington Post
the last fifteen years, the Presbyterian
Holy Scriptures lose their immediacy
at Exeter, he explained the "plan of
and USA Today reported that the close
Church (USA) lost more than a quar-
and power when myth or ambiguity
salvation" to his own pastor. He was
margin demonstrated resurging "mod-
ter of its members. United Methodists
are allowed to prosper. Their con-
a law school student at the University
erate" strength.
have seen Sunday School attendance
cerns and views, they found, were
of Texas when he was elected to the
What they failed to report was that
drop from 4.2 million to 2.1 million
widely shared within the Convention.
state legislature as a Democrat and
Vines' opponent, Richard Jackson, is
in the past 20 years. More recently,
As the lawyer, Pressler decided to
later became a respected Texas jurist.
a"conservative-fundamentalist" and,
Harvard scholar William Hutchin-
study the structure and bylaws of the
Soon Pressler became concerned about
in fact, the theological spectrum of
son, reported that Presbyterian, Meth-
Southern Baptist Convention, which
accounts that his denomination was
the convention had shifted significantly
odist, Episcopal, and other mainline
he found to be remarkably democratic.
beginning to accept the same theologi-
to the right in the last decade as
church bodies dropped from 76 per-
As the bright theologian (fluent in
cal liberalism that many of the other
moderate and liberal Southern Bap-
cent of America's Protestant popula-
Greek and Hebrew) Patterson accu-
mainline denominations had accepted
tists had little choice but to support
tion in 1920 to 53 percent in 1984.
mulated evidence that "neo-orthodoxy"
in the early 20th century. The straw
theological conservatives. Those resist-
Hutchinson found that many of the
had crept into Southern Baptist insti-
that broke the camel's back was when
ing would have to face the "convic-
mainline churches lost members to a
tutions; he challenged modernistic
students in his Bible study class ap-
tional" conservatives like Pressler,
secular society at twice the rate of
theologians to debate the issue of "in-
proached him with modernistic the-
Rogers, and Vines who were deter-
conservative churches. While South-
fallibility." To succeed, they both
72
December, 1988
December, 1988
73
The Silver Spike:
SOUTHERN BAPTISTS
The Coming Surge In Silver Prices
knew they would need to motivate
tion is entitled to one messenger, but
And How You Can Profit From It
grass roots opinion, majority at the
most can send a maximum of ten
grass roots level, 90% of which they
depending on how much they con-
felt was theologically conservative.
tributed to the cooperative program.
Nearly a decade ago, a remarkable thing
The Silver Spike will tell you
But it was also this same group that
Pressler saw that more than 70 per-
happened. The "Insiders" lost control of
what silver investments look best
did not realize that the "destructive
cent of the 37,286 participating South-
precious metals prices.
to us now
which ones will be
criticism" was prevalent in institutions
ern Baptist churches were eligible to
A lot of people made a lot of money, as
powerful "buys" as this move
that they were, in fact, subsidizing
send the full slate of 10 messengers.
gold exploded upward to $800 and silver
gets underway
and which
ones you should avoid like the
through church offerings or cooper-
Their attendance at the conventions
skyrocketed to $50.
plague under any circumstances.
ative funds.
But here are two things about that
could go as high as 250,000; Pressler
incredible period you may not remember:
We tell you what to look for
what
With the issue defined and the
was quick to see the source of his
(1). When the jump in metals prices took
to look out for
how to select a dealer
evidence accumulated, Pressler hit the
winning strategy. "We saw the hand-
place, silver roared ahead far more than gold.
and how to get the very best prices on your
road with a fanatical travel schedule
writing on the wall and started early.
Gold nearly tripled in price. But silver went
purchases. (This section alone could be
that had him leaving Houston on Thurs-
We sought to work within the system
up almost 1,000 percent!
worth a fortune to you!)
day evenings after hearing oral argu-
instead of tearing it down," he wrote.
(2). The people who made a ton of money
on that move weren't "Insiders" or even
Half-Price Offer
ments in his court, and returning on
Soon, Pressler, Patterson, and South-
friends of "Insiders." Instead, they tended to
In a few weeks, we are going to launch
Wednesday evenings with opinions he
ern Baptist patriarch, W.A. Criswell,
be conservative, anti-Big Government "gold
a major marketing campaign for The Silver
had written in hotel rooms. He deliv-
who leads the strong 25,000-member
bugs" - people the "Insiders" hate.
Spike. When we do, the price will be $79
ered as many as 50 speeches a week
First Baptist Church of Dallas, began
We believe gold and silver prices are about
per copy. And frankly, even at $79 we think
to groups ranging from only a few
to shift their strategy to focus on the
to break out of the narrow, artificial, contrived
it will be a bargain.
pastors to over 1,000 laymen. By
trading pattern they've been in for months.
But right now, you may order an advance
presidency. It was nearly 10 years
When that happens, both gold and silver
copy of The Silver Spike for less than half
appealing to the "brethren," Pressler
earlier, in Houston in 1979, that the
prices will shoot up explosively, making
that amount. Just $39 per copy is all it costs;
was convinced that he could mobilize
eloquent and passionate Adrian Rogers
many new fortunes in the process.
we'll even pay for shipping and handling.
the greatest Southern Baptist move-
of Memphis agreed to be nominated
You can be among the huge winners - if
You're protected by our engraved-in-
ment in history.
for the presidency at a prayer meeting
you know how to get properly positioned
stone money-back guarantee. If you're ever
held just hours before the vote.
now.
unhappy with anything we publish, just
The Power Source
Although there were five candidates,
"The Silver Spike"
return it to us and we'll immediately refund
Pressler soon realized the source
every penny you paid.
Rogers was elected on the first ballot.
The subtitle of this important new report is,
To order your copy of The Silver Spike,
of power within the structure of Con-
Conservatives were ecstatic, but
"The Coming Surge In Silver Prices And How
send your check or money order for $39 to:
vention: These were the "messengers"
Pressler urged restraint and called on
You Can Profit From It." This is the first special
Insider Report
sent from cooperating Southern Bap-
conservatives not to claim victory. His
report issued by Larry Abraham's INSIDER
REPORT since last October's stock market
P.O. Box 84903
tist churches. Messengers elect the
viewpoint and advice was firm: An
crash, so you know we think it's important.
Phoenix, AZ 85071
presidents at each Convention, and
unbroken line of at least 10 con-
What will you learn in The Silver Spike?
For even faster service, call toll free
the president appoints a committee
servative presidents needed to be elec-
For starters,
1-800-528-0559 and charge The Silver Spike
that in turn nominates almost 1,000
ted to appoint the right people to the
How (and why) the "Insiders" have kept
to your bank credit card.
trustees who govern the 24 Southern
committees and agencies, who could
precious metals prices artificially low.
Baptist agencies and boards, includ-
then bring back the Convention to the
Why we believe the price of silver (and to
Here's your chance to beat the
"Insiders" at a game they thought they had
ing the important seminaries which
"faith of our fathers."
a lesser extent, gold) is about to explode
upward.
rigged against you.
produce the pastors who shepherd the
Rogers chose not to run in 1980
The safest, smartest, highest-return ways
Order your copy of The Silver Spike
churches. Each cooperating congrega-
in St. Louis, leaving it open to the
you can profit when this happens.
today!
December, 1988
75
CONSERVATIVE DIGEST
SOUTHERN BAPTISTS
stormy Bailey Smith, who won in St.
with over 1,000 speaking engagements
suspicious of liberalism. It is said that
tist Convention as executive director
Louis and won again in Los Angeles
in 40 different states during a 10-year
Southern Baptist "liberals" are like
of the Texas Christian Life Commis-
in 1981. (Southern Baptist Convention
period. He kept the grass roots moti-
unicorns: Everyone knows what one
sion. In Washington, he also served
presidents can serve only two years
vated to turn out at conventions and
looks like, but no one has seen any.
as a trustee of People for the Ameri-
consecutively, but may serve at a later
met hundreds of new people who were
As some quip, "It is better to be called
can Way (PAW), promoted PAW par-
time.) The gentle Jimmy Draper of
brought into the movement. Southern
an adulterer than a liberal among South-
ticipation in a video production attack-
Texas won in New Orleans in 1982
Baptists were returning to their theologi-
ern Baptists. At least adulterers can
ing prominent Southern Baptists,
and in Pittsburgh in 1983. The enor-
cal roots.
be forgiven." When Criswell addres-
testified in Congress against school
mously popular Charles Stanley won
sed the convention in San Antonio,
prayer, and refused to do anything to
in Kansas City in 1984 and in Dallas
Unicorn Liberals
he brought the crowd immediately to
fight abortion on behalf of Southern
in 1985. Adrian Rogers was reelected
Adrian Rogers was angry. In his
its feet when he announced that he
Baptists. Dunn particularly infuriated
in Atlanta in 1986 and in St. Louis
last sermon as president, he described
was going to speak on "the curse of
the Southern Baptist denomination
in 1987. In 1988, the witty country
January 22, 1973 as the "blackest day
liberalism." In 1986 President Reagan
when he referred to President Reagan
preacher Jerry Vines made it 10 in a
in American history" when "nine-
sent a popular greeting to Southern
as a "despicable demagogue," and
row.
robed U.S. Supreme Court justices
Baptists proclaiming that "liberalism
when he was quoted later as calling
From 1977 to 1988, the numbers
made their infamous ruling that
has been thrown on the defensive."
Gary Bauer (of the White House) and
of messengers attending the conven-
pre-born babies are not human be-
We still have a long way to go, Reagan
Dr. James Dobson (of Focus on the
tions had swelled enormously. At the
ings." Since 1973, "the nation has
said, in restoring "protection for the
Family) "crazies" for opposing the
Houston convention, in 1979, their
unborn" and the "right for our chil-
Civil Rights Restoration Act.
attendance was 15,700, but by 1985
dren to pray
[but] I'm counting
Church messengers in St. Louis
in Dallas, 45,579 messengers reg-
Since 1973, "the nation has
on people like you to continue to work
decided to move against the BJCPA
istered making it the largest parlia-
been stained and flooded
until these things have been reme-
in 1987 when they voted to create a
mentary church business meeting in
with the blood of 20 million
died."
new Public Affairs Committee (PAC)
American history if not the largest in
In spite of President Reagan's
dominated by conservatives like Con-
the history of Christendom. Pressler's
pre-born babies," compared
exhortation, conservative Southern Bap-
gressman Albert Lee Smith, State
grass roots following had worked, and
to 1.4 million killed in all
tists have been frustrated by the indus-
Judge Samuel T. Currin, and Richard
those opponents who had acknowl-
of America's wars.
trious efforts of some liberals who
Land, a former top aide to Texas Gov-
edged his skills, also realized they
were "misrepresenting" Southern Bap-
ernor Bill Clements. (Land was
had underestimated his tenacity and
tist concerns in Washington. One such
recently appointed to head the Chris-
the genuine concerns of the Baptist
been stained and flooded with the
person is James Dunn, who heads the
tian Life Commission, the Southern
laity.
blood of 20 million pre-born babies,"
Baptist Joint Committee on Public Af-
Baptist agency that deals with social
Conservative leaders, however,
compared to 1.4 million killed in all
fairs (BJCPA). The BJCPA is the
and moral concerns.)
began to question the theory that
of America's wars, Rogers yelled out
Washington agency representing nine
The PAC immediately went to work
simply winning the presidency would
at the gathering. He paused while emo-
Baptist denominations, including the
blasting the BJCPA for the "left-wing
return the denomination back to its
tional silence lingered. Rogers exhorted
Southern Baptist Convention. The
bias" of its publications and then en-
conservative theological roots. The real-
this huge Christian army to affect
BJCPA has been closely connected
dorsed Judge Robert Bork for a seat
ization was that governing was quite
change in the political arena and be-
with the political left in America. It
on the Supreme Court. The BJCPA,
different from winning elections.
come once again "salty saints in a
is reported that Dunn supported Jimmy
in an administrative decision, disal-
Pressler, in response, escalated his
sick society."
Carter's Presidential campaign in 1980
lowed a PAC "staff evaluation" of its
already intense schedule on the road
Southern Baptists have always been
while on the payroll of the Texas Bap-
activities and orientation and thus, in-
76
December, 1988
December, 1988
77
CONSERVATIVE DIGEST
dicated it was not accountable to the
about what he referred to as the New
PAC. The PAC responded by recom-
Right "threat," but said nothing about
mending a dissolution of ties with the
Dunn's political affiliations with the
BJCPA which eventually resulted in
left. Moyers further criticized the PAC
a 14% cut in funds appropriated for
for endorsing Judge Bork, but failed
1988-1989 for the now floundering
to mention the National Council of
BJCPA. The PAC is currently pub-
Churches or the Progressive Baptist
lishing its own publications, planning
Association, both of which opposed
for its first annual conference, and
Bork's nomination.
thinking about staffing its own office
Except for Missouri Synod Luther-
in Washington, D.C. "This is a new
ans who fought off creeping "higher
day," remarked Norris Syndor, a black
criticism" in their main seminary in
conservative pastor who serves on the
1974, the conservative movement in
Public Affairs Committee.
the Southern Baptist Convention
This rising conservative strength
represents the only other such suc-
within the Baptist congregation has
cessful effort in the history of Ameri-
prompted numerous attacks from the
can Christianity to push back liberal
secular media. On December 16, 1987,
theological thought. But conservative
Bill Moyers, a former Southern Bap-
leaders within the Southern Baptist
tist and personal friend of Dunn, nar-
Convention are now looking forward
rated a PBS documentary titled "Bat-
to the day when their successful grass
tle for the Bible," which attacked the
roots strategy might be utilized as a
conservative Southern Baptist resur-
model by other conservative move-
gence and attempted to tie Pressler
ments sprouting up in other Christian
with the New Right. "Their [Press-
denominations. "Our victory should
ler's] Biblical agenda and the social
give hope to other conservatives who
agenda of the New Right has become
are surrounded by institutional liberal-
indistinguishable," Moyers editorial-
ism, whether it is political or theologi-
ized, ignoring the well-orchestrated
cal," said Pressler after the conserva-
political agenda of the religious left
tive victory in San Antonio. "No mat-
in America over the last few decades.
ter how deeply liberalism is entrenched
Surreptitiously, he omitted mention
in a denomination, if the grass roots
in the airing of his own membership
are supportive of your views, they
with the liberal United Church of
can be mobilized to correct the im-
Christ. Moyers interviewed Dunn
balances."
XXX
HALF-WIT AT WORK. A used-car dealership in Allentown, Pennsylvania,
boasts: "Insist On Our 50/50 Warranty. If Any Of Our Cars Break In Half, You
Get To Keep Both Pieces."
78
December, 1988
Section 9
BAPTIST FAMILY
*589*
including Isaac Backus, who became an outstanding
589*
theologian and historian. The Separatist movement spread,
SOUTHERN BAPTIST CONVENTION
but the Separatists were not for a long time accepted by
% Executive Committee
many Baptists, in part because of their acceptance of those
460 James Robertson Pkwy.
baptized but not immersed. In 1801, a union was effected
Nashville, TN 37219
between the Regular and Separate Baptists. Some
Separatists did not accept the union, and continued to
exist west of the Allegheny Mountains. In 1912, several of
History. The Southern Baptist Convention was formed in
1845 by the Baptist congregations in the southern United
these associations came together as the General
Association of Separatist Baptists.
States. Underlying the separation of the southerners were
the variety of tensions that would fifteen years later divide
the nation and lead to the Civil War. Some of those
The Separatist Baptists are similar to the Regular Baptists.
tensions had become focused in the American Baptist
A mild Calvinism is generally held. There is no
Home Mission Board which many felt had neglected the
universally accepted creed. Footwashing is an ordinance.
south and southwest in the appointment of missionaries.
Immersion is the only form of baptism. The government is
The immediate occasion for the separation of the southern
congregational. Sunday schools and home missionary
Baptists was the refusal in 1844 of the American Baptist
work are supported on a local level. Education is more
Foreign Mission Board to appoint a slaveholder as a
highy rated than with the Regular Baptists.
missionary and American Baptist Home Mission Board to
appoint a slaveholder to a mission in Georgia. These
Membership: In 1982 the Separate Baptists reported 8,800
refusals seemed to violate longstanding practice and the
members, 100 congregations, and 160 ministers.
agreement of the Triennial Convention (the meeting of the
foreign mission board), that cooperation in the foreign
Periodicals: The Messenger.
mission enterprise would sanction neither slavery nor anti-
slavery.
*588*
Delegates met in Augusta, Georgia in May 1845 to form
SOUTH CAROLINA BAPTIST FELLOWSHIP
the convention which would in turn coordinate and direct
% Rev. John R. Waters
the churches as a whole in the propogation of the gospel.
Faith Baptist Church
A constitution was adopted and both a foreign and
1600 Greenwood Rd.
domestic mission board established. Thus, from the
Laurens, SC 29360
beginning, the southerners, without infringing upon
traditional Baptist emphases upon congregational polity,
provided a more unified approach in structuring their
The South Carolina Baptist Fellowship was formed at a
denominational work. After several attempts to establish a
meeting in 1954 in Greenville, South Carolina, called by
publishing concern failed, a Sunday school board was
the Rev. John R. Waters and the Rev. Vendyl Jones. It
created in 1891. It provided a single set of materials for
was known as the Carolina Baptist Fellowship until its
the churches' educational program, a major force in
incorporation in 1965. Eleven independent Baptist pastors
unifying southern Baptist thought.
were present at the 1954 meeting. Rev. Waters was editor
of The Baptist Bible Trumpet, and in 1955 at the
Fellowship meeting, it was adopted as the official organ.
Significant in the life of the convention was the adoption
Doctrine is fundamental and premillennial; polity is
in 1925 of the Cooperative Program by which all the
congregational. Meetings of the Fellowship are held
boards, commissions and programs (with the exception of
monthly. Some are affiliated with International Council of
the Sunday School Board) supported by the church came
Christian Churches and the Southwide Baptist Fellowship
under a unified budget. The program provided stable
or Baptist Bible Fellowship. Missions are supported
financial support for all the church's ministries and
through independent fundamentalist faith mission
eliminated competitive fund-raising among the
organizations such as Baptist Mid-Missions.
congregations.
Membership: In 1987 there were over 285 churches with a
Beliefs. Southern Baptists inherited the Puritan-Reformed
membership of approximately 50,000 affiliated with the
theological tradition which had been passed through the
fellowship, though no formal membership list is kept.
Baptist confessions of London (1677 and 1689),
Philadelphia (1742) and New Hampshire (1833). The New
Educational facilities: Approved educational facilities: Bob
Hampshire Confession was slightly revised and adopted by
Jones University, Greenville, South Carolina; Tennessee
the convention as the Baptist Faith and Message in 1925,
and it was again slightly revised in 1963. These
Temple University, Chattanooga, Tennessee, and
Tabernaele Baptist College.
statements, which place Southern Baptists clearly within
the Reformed theological tradition, are balanced on the
one hand by the frequently articulated belief in the
Periodicals: The Baptist Bible Trumpet, 1607 Greenwood
freedom of the individual to interpret Scripture not bound
Rd., Laurens, SC 29360.
by any creedal statement, and on the other hand by the
465
589
ENCYCLOPEDIA OF AMERICAN RELIGIONS, 3rd Edition
dispensational theological perspective of fundamentalism
of Churches, the National Council of Churches or the
which has the support of many Southern Baptist leaders.
National Association of Evangelicals.
During the twentieth century, the convention has been
Membership: In 1982 the Convention reported 13,991,709
embroiled in a series of battles between those who have
members, 36,246 congregations, and 61,600 ministers.
championed a variety of innovative perspectives that the
more conservative elements of the convention have seen as
Educational facilities: Seminaries: Golden Gate Baptist
deviating from traditional Bap tist standards of doctrine.
Theological Seminary, Midwestern Baptist Theological
The controversy over evolution which began before the
Seminary, Kansas City, Missouri; New Orleans Baptist
turn of the century sharply divided Baptists during the
Theological Seminary, New Orleans, Louisiana;
1920s but gradually gave way to an accomodation to the
Southeastern Baptist Theological Seminary, Wake Forest,
several forms of theistic evolution as a means of
North Carolina; Southern Baptist Theological Seminary,
reconciling science with Genesis. During the early 1960s,
Louisville, Kentucky; Southwestern Baptist Theological
conservatives attacked The Message of Genesis, a book by
Seminary, Fort Worth, Texas. Colleges and Universities:
Midwestern Baptist Theological Seminary professor Ralph
Baptist College at Charleston, Charleston, South Carolina;
H. Elliott. Elliott advocated a critical view of Genesis
Baylor University, Waco, Texas; Belmont College,
which sees it as a compilation of various documents rather
Nashville, Tennessee; Blue Mountain College, Blue
than a unitive volume written by Moses. In the resulting
Mountain, Mississippi; Bluefield College, Bluefield, West
controversy, Elliott was forced out of his teaching
Virginia; California Baptist College, Riverside, California;
position.
Campbell University, Buies Creek, North Carolina;
Campbellsville College, Campbellsville, Kentucky; Carson
Newman College, St. Louis, Missouri; Cumberland
Crucial to Baptist thought has been the authority of the
College, Williamsburg, Kentucky; Dallas Baptist College,
Bible. The Baptist Faith and Message declares the Bible to
Irving, Texas; East Texas Baptist College, Marshall,
be divinely inspired with God as its author. In recent
Texas; Furman University, Greenville, South Carolina;
decades that belief as been interpreted by some in terms of
Gardner-Webb College, Boiling Springs, North Carolina;
Biblical inerrancy. Among conservatives that has led to
Grand Canyon College, Phoenix, Arizona; Hannibal-La
debates on exactly how inerrancy is to be defined. More
Grange College, Hannibal, Missouri; Hardin-Simmons
moderate and "liberal" positions have rejected errancy as
University, Abilene, Texas; Houston Baptist University,
a means of defining Biblical inspiration.
Houston, Texas; Howard Payne Unoversity, Brownwood,
Texas; Judson College, Marion, Alabama; Louisiana
Organization. The Southern Baptist Convention has a
College, Pineville, Louisiana; Mars Hill College, Mars
congregational polity. Congregations are related
Hill, North Carolina; University of Mary Hardin-Baylor,
sucessively to three levels of copperative affiliation.
Belton, Texas; Mercer University, Macon, Georgia;
Associations operate on the county level. State
Mercer University in Atlanta, Atlanta, Georgia; Meredith
conventions organize churches in one or more states.
College, Raleigh, North Carolina; Mississippi College,
Nationally, the annual convention is composed of from
Clinton, Mississippi; Missouri Baptist College, St. Louis,
one to ten messengers from each congregation which
Missouri; Mobile College, Mobile, Alabama; Oklahoma
cooperates that the work of the convention and
Baptist University, Shawnee, Oklahoma; Ouachita Baptist
contributes to its support. The national convention has
University, Arkadelphia, Arkansas; University of
direct oversight of the national boards and commissions:
Richmond, Richmond, Virginia; Sanford University,
the Foreign Mission Board, the Home Mission Board, the
Birmingham, Alabama; Shorter College, Rome, Georgia;
Sunday School Board, the Christian Life Commission, the
Southwest Baptist University, Bolivar, Missouri; Stetson
Education Commission, the Historical Commission, the
University, De Land, Florida; Tift College, Forsyth,
Radio and Television Commission and the Stewardship
Georgia; Union University, Jackson, Tennesssee; Virginia
Commission. It also oversees the several seminaries.
Intermont College, Bristol, Virginia; Wake Forest
Broadman Press, one of America's major publishers of
University, Winston-Salem, North Carolina; Wayland
religious literature, is officially the Sunday School Board's
Baptist College, Plainview, Texas; William Carey College,
publishing arm. The mission program has over 2,000
Hattisburg, Mississippi; William Jewell College, Liberty,
missionaries in over 50 countries.
Missouri; Wingate College, Wingate, North Carolina.
The Southern Baptist Convention has not been among the
Periodicals: The Baptist Program, 460 James Robertson
most active church bodies in the twentieth-century
Pkwy., Nashville, TN 37219; Home Missions, 1350 Spring
ecumenical movement that has drawn so many of the
St., Atlanta, GA 30303.
larger denominations into cooperative actions. It has
preferred to work cooperatively within the larger Baptist
Sources: C. Brownlow Hastings, Introducing Southern
family and has been active in the World Baptist Alliance
Baptists, Their Faith and their Life. New York: Paulist
and has helped fund and staff the Baptist Joint Committee
Press, 1981; Robert A. Baker, ed., A Baptist Source Book.
on Public Affairs. It has, however, refrained from
Nashville, TN: Broadman Press, 1966; Albert McClellan,
participation in such organizations as the World Council
Meet Southern Baptists. Nashville, TN: Broadman Press,
466
Chapter 9
Baptist Family
Directory listings for the groups belonging to the Baptist Family
may be found in the section beginning on page 453.
The Baptist churches are free churches, called "free" to show
powerful ones, have laboured hard to cut off the Baptists
that they are free associations of adult believers. Other free-
from this common retreat. They have often asserted and
churches include those in the European free-church family,
taken much pains to prove that the people now called
discussed in the previous chapter, and those in the
Baptists originated with the mad men of Münster, about
independent Fundamentalist family, discussed in the next
1522. We have only to say to this statement, that it is not
chapter. A cursory examination might suggest that the
true. And not withstanding all that has been said to the
Baptists are a subgroup of the European free-church family,
contrary, we still date the origin of our sentiments, and the
which includes the Mennonites, the Amish, the Brethren, and
beginning of our denomination, about the year of our Lord
the Quakers. The Baptists, like that family, are anti-
twenty-nine or thirty; for at that period John the Baptist
authoritarian, lay-oriented, nonliturgical, noncreedal; they
began to immerse professed believers in Jordan and Enon,
oppose state churches, and they baptize adult believers, not
and to prepare the way for the coming of the Lord's
infants.
Annointed, and for the setting up of his kingdom" (David
Benedict, A General History of the Baptist Denomination in
But the size of the Baptist churches and their continued
America and Other Parts of the World [Boston: Lincoln and
growth suggest significant differences between the Baptists
Edmunds, 1813], 1:92).
and the European free-church family. The Baptists make up
the second largest family on the American religious scene,
Followers of this school generally deny that the term
second only to Roman Catholics. One difference between the
Protestant has any reference to them because, they say, they
Baptists and the smaller European free churches is historical.
predate Luther. They are also concerned with an "apostolic
The Baptists are related to British Puritanism, whereas the
succession" of Baptist congregations and take great pains to
European free churches are related to the continental radical
define and locate it.
reformers. Second, Baptists are free from some hindrances to
growth that characterize the European free churches. These
A second group of scholars criticized the first group for
hindrances include pacifism, the ban (a form of
seeking a continuity of organization and called upon them to
excommunication), and prohibitions against participation in
seek rather a continuity of doctrine. The second group tended
public life such as voting, holding public office, and serving
to locate Baptist organizational origins in the Anabaptist
in the armed forces. The Baptists are free of such provisions
wing of the Reformation. (Anabaptists called for an adult
that tend to limit membership. Finally, the Baptists'
believer's baptism, which necessitated the rebaptism of those
evangelistic revivalistic lifestyle has attracted many followers.
baptized as infants.) This second view was theologically, if
All of these factors help explain why great numbers of people
not historically, attractive for a church that sought to
find the Baptist churches appealing.
recreate the first century church. As Thomas Armitage put
it:
HISTORY. History is a problem for the Baptists. When and
where did the Baptists originate? Baptist scholars give widely
"If it can be shown that their churches are the most like the
divergent answers to that question,
Apostolic that now exist, and that the elements which make
One school, the earliest to appear in Baptist circles, holds to
them so have passed successfully through the long struggle,
what one scholar calls the "Jerusalem-Jordan-John theory."
succession from the times of their blessed Lord gives them
These scholars believe that the Baptists can be dated to John
the noblest history that any people can crave. To procure a
the Baptist and his baptism of Jesus in the Jordan River.
servile imitation of merely primitive things has never been
David Benedict, writing in the second decade of the
the mission of Baptists. Their work has been to promote the
nineteenth century, expresses this view:
living reproduction of New Testament. Christians, and so to
make the Christlike old, the ever delightfully new. Their
"All sects trace their origin to the Apostles, or at least to the
perpetually fresh appeal to the Scriptures as the only warrant
early ages of Christianity. But men, and especially the
for their existence at all must not be cut off, in a foolish
59
ENCYCLOPEDIA OF AMERICAN RELIGIONS, 3rd Edition
attempt to turn the weapons of the hierarchy against itself.
fellowship. Baptism was not an issue; extemporaneous
The sword of the Spirit must still be their only arm of
preaching was. Smyth's congregation became heavily
service, offensive and defensive. An appeal to false credentials
influenced by the Dutch Mennonites and in the winter of
now would only cut them off from the use of all that now
1608-09, Smyth and about 40 people were rebaptized.
remains undiscovered and unapplied in the word of God. The
Continued Anabaptist influence led to schism, however, and
distinctive attribute in the Kingdom of Christ is life; not an
Smyth, whose congregation was absorbed by the Mennonites,
historic life, but a life supernatural, flowing eternally from
returned to England. The schism resulted from the collision
Christ alone by his living truth" (Thomas Armitage, A
of the Calvinists' belief in predestination and the Mennonites'
History of the Baptists [New York: Bryan, Taylor and Co.,
belief in free will. Thomas Helwys, the leader of the
1887], 11-12).
schismatic group, tried to reject both by adopting an
Arminian theology. He also rejected any attempt at tracing
The final school of thought on Baptist origins, which gained
the Apostolic succession of the true church.
ascendency in the twentieth century, looks to seventeenth
century England for the beginnings of the Baptist movement.
John Smyth founded the first Baptist Church on English soil
Robert Torbet, the contemporary exponent of this view,
in 1611. In England and later in America, the first Baptists
points out in relation to the first school:
were Arminian in their theology instead of Calvinist. That
means the first Baptists believed in a "general" atonement-
"To say, however, that any single one of these early segments
salvation is possible for all-not in the "particular"
of the Christian church may be identified definitively with
atonement or limited atonement-predestination-of the
the communion we now know as Baptists is to make an
Calvinist Baptists. Thus the first Baptists were called General
assertion which lacks convincing historical support. That
Baptists; the Calvinist Baptists were called Particular
there are similarities of teaching between each of these groups
Baptists. The growth of Smyth's church and local squabbles
and the Baptists is not to be denied. Yet, although it is not
among Baptists led to the founding of five more churches in
possible to trace a clear lineage of Baptists as an historical
England by 1630 and 41 more by 1644.
entity back to the early church, Baptist history may certainly
be traced from the stirring days of the Protestant
The founding of the second main grouping of Baptists, the
Reformation" (Robert G. Torbet, A History of Baptists
Particular Baptists, came about through the Puritans' move
[Chicago: The Judson Press, 1950], 15).
toward a Baptist position in the 1630s. In 1638, a group in
the church at Southwark pastored by Henry Jacob rejected
Torbet also refutes the Anabaptist theory by holding up the
Congregational Church baptism because it was of the Church
difference between Baptist and Anabaptist theology:
of England. Anabaptism began to emerge; dismissals led to
"Baptists have not shared with Anabaptists the latter's
the formation of a Calvinistic Baptist church pastored by
aversion to oath-taking and holding public office. Neither
John Spilsbury.
have they adopted the Anabaptists' doctrine of pacifism, or
Among these Calvinistic Baptists (or Particular Baptists), the
their theological views concerning the incarnation, soul
issue of immersion as the correct mode of baptism was
sleeping, and the necessity of observing an apostolic
raised. In 1644, they promulgated the London Confession of
succession in the administration of baptism." (Torbet, 62).
Faith, which provided for immersion and incorporated
One could also note the lack of vital intercourse and familial
Calvinist theology with a call for religious freedom. This
attachment between the contemporary Baptist churches and
confession outlined the major issues which were to separate
the contemporary Anabaptist churches (i.e., the Mennonites,
Baptists from other Christian bodies. Baptists would be
Hutterites, and Amish) and the lack of Anabaptists in Baptist
congregationally governed but completely separated from the
ecumenical bodies.
state. While being orthodox Christians, they would hold to
adult baptism by immersion as the Apostolic, hence correct,
Henry C. Vedder is cited by Torbet as an able exponent of
mode of baptism. They would divide among themselves on
the third school. Vedder believed that "after 1610 we have an
Calvinist and Arminian lines.
unbroken succession of Baptist Churches" (Torbet, 201).
Further support for this third school is found in the theology
A third Baptist group believed that Saturday was the true
of the early Baptists: they continued to operate out of their
Sabbath. This belief arose as early as 1617. Seventh-day
basic Calvinist theology, deviating at two points-the
Baptists have never made up a large percentage of Baptists,
sacraments and the church-rather than adopt a Mennonite
overall, but have persisted as one of the oldest continually
theology which was adjusted for their use. While they differ
existing Baptist bodies, and have been the source of almost
with their Presbyterian and Congregationalist forefathers on
all Sabbatarian teaching in the United States.
two issues, they disagree with the Anabaptists on a number
of issues.
In rejecting affiliation with the state and asserting the
sovereignty of the local congregation, Baptists took the major
English Baptists can trace their history to Holland where
step toward their typical form of congregational government.
Separatists had located after the execution of some of their
The next step came in the 1600s when various issues led local
leaders in 1593. John Smyth's congregation and another led
congregations to associate together in order to present a
by John Robinson arrived in Holland in the first decade of
united front on an issue. As early as 1624, General Baptists
the seventeenth century. In a short time Smyth issued a tract,
issued a common document against the Mennonites. In 1644,
The Differences of the Churches of the Separation (1608), in
Particular Baptists issued the London Confession. These
which he explained why the two congregations could not
united-front gatherings eventuated into associations-regular
Chapter
9
BAPTIST FAMILY
structures for affiliation of congregations. As a rule, General
The confession's very brief statement on the relation of
Baptists began to move toward strong associations with more
Christians to civil government is similar to the position of
centralized authority, while Particular Baptists tended toward
both Presbyterians (Westminster Confession) and Mennonites
a very loose organization.
(Dordrecht Confession) in affirming a proper role of civil
government and the duty of the Christian to obey it in all
BELIEFS. Baptists have generally been among those
matters not opposed to the will of God. Not mentioned, but
churches which professed a 'noncreedal' theology. This
assumed from earlier statements, the confession denies the
postion does not imply an absence of either doctrinal
Mennonite positions on bearing arms, oaths, and holding
standards nor creedal statements. Rather, it suggests that
government office.
Baptists assign a secondary role to creeds in the life of the
church, that they recognize their subordination to the Bible,
The sacraments are central to the differences between
and that they attempt (by no means always successfully) to
Baptists and the other groups of the Puritan milieu out of
refrain from calling individuals to account for their dissent
which the Baptists emerged. Baptists have generally rejected
from any particular creedal formulation. In that tone, the
the notion of sacrament in their consideration of the common
Baptists have continually produced confessions of faith with
Christian rites of baptism and the Lord's Supper. They have
the purpose of acknowledging consenus internally and of
termed these rites ordinances, by which they affirm that they
informing the world of their stance in relation to other
are followed out of obedience to God's command (in
churches.
Scripture). Baptists deny that they have in and of themselves
any supernatural effects. The Lord's Supper is considered a
Among the first of the Baptist confessions were the London
memorial meal. Baptism by immersion is seen as an emblem
Confessions of 1644 and 1677, the latter a revision of the
of the believer's faith. It is limited to adults, those old
Presbyterian's Westminster Confession, a second edition of
enough to make a profession of faith.
which appeared in 1688. In the United States, the
Also at issue between the Baptists and other Puritans was the
Philadelphia Confession of 1742, based upon the English
doctrine of the church and its relation to the state. The
Baptists' confessions, circulated widely until the middle of the
Baptist rejected both episcopal (leadership by bishops) and
nineteenth century. Then it began to be superseded by the
presbyterian (leadership by elders) forms of polity in which a
New Hampshire Confessions, which would subsequently
leadership beyond the local church is in authority. To
assume importance as the most used and revised statement of
Baptists, the local church is the main focus of church life and
belief for American Baptists. The confession was approved in
authority. Each local church is autonomous and affiliated
1833 by the Baptist Convention of New Hampshire and
with other churches for fellowship, common endeavors, and
represented a modification of the strict Calvinism of the older
advice. Neither another local church nor a judicatory higher
British confessions whose authors were trying to affirm their
than the local church should be given the power to dictate to
close theological ties to the Presbyterians and
any local congregation. While Congregationalists also favored
Congregationalists.
the power of the local church, Baptists rejected the
Congregationalists' attempts to tie themselves to the state.
The New Hampshire Confession might have become a mere
The Congregational Church, when given the opportunity in
relic had not J. Newton Brown inserted it in the 1853 edition
the Massachusetts colony, tried to establish itself as the one
of The Baptist Church Manual , issued by the American
true church, with the state's backing. Under
Baptist Publication Society. From there it passed into other
Congregationalist rule, Baptists suffered greatly from the
church manuals used by National (i.e., black), Southern, and
associated intolerance.
Landmark Baptists. It was also found acceptable by some of
the fundamentalist Baptists. (For a copy of the text of the
IN AMERICA. Some Baptists came to America from
New Hampshire Confession see the Encyclopedia of American
England; some emerged from the established British churches
Religions: Religious Creeds.)
in the colonies. The earliest Baptist churches were founded
by Roger Williams and John Clarke in Rhode Island. First
Briefly, the confession summarized the traditional Christian
Church in Providence, founded by Williams, dates to 1639,
affirmations of the much longer and more detailed London
and Clarke's Newport congregation to 1648. Apart from the
and Philadelphia confessions. Following the practice of the
Rhode Island churches, the early Baptists were persecuted
Westminster Confessions, it begins with an affirmation of the
for not allowing their infants to be baptized. This persecution
authority of Scripture, followed by paragraphs on the Trinity,
was all but ended in 1691 with the Americanization of the
the role of grace in the salvation of sinful humanity, and the
British government's 1689 Act of Toleration.
nature of Christ as the mediator between God and humanity.
In the 1680s, Baptists began to enter the middle colonies. A
The major emphasis of the confession is salvation and the
Christian life, in which the confession reflects a middle
short-lived congregation was founded in 1684, and, in 1688,
ground between the two major groupings [Calvinist
the Pennepack Church in Philadelphia opened. Because of
(predestination) and Arminian (free will)] within the larger
the lack of established churches in the middle colonies, the
Baptist community. The confession affirms both Calvinist
Baptists were to thrive here in a way not possible in the
emphases such as the depravity of humans, the absolute need
Northeast or South until after the Revolutionary War.
of God's grace, and the preseverance of the saints, as well as
In 1707, the first Baptist association in the colonies was
Arminian emphases such as the free gift of salvation to all
formed. The Philadelphia Association was patterned on an
and the role of human free agency.
English model. It was a very loose association acting only as
61
ENCYCLOPEDIA OF AMERICAN RELIGIONS, 3rd Edition
an advisory body. To it was left the task of disciplining the
between the Newlights and the more staid traditional
ministers and of acting as a council of ordination. In 1742,
Congregationalists and Presbyterians, with the Newlights
the association adopted the London Confession of Particular
moving to form independent Separatist congregations. Into
Baptists of 1689, thus identifying American Baptists with
this situation stepped Henry Alline (1748-1784), devoted
Calvinist doctrine. Benjamin Griffith and Jenkin Jones added
Newlight preacher. His efforts throughout the New England
a statement on the relation of churches and the association
settlements brought many Presbyterians and almost all of the
"based on theological agreement."
Congregationalists into the Newlight Separatist camp. As in
the United States, these Separatist congregations eventually
In the South, Baptists arrived in the late 1600s and formed
identified themselves as Baptists, and, by the time of the
the first Baptist church in 1714. The earliest Baptists were
merger between the Newlights and the older Baptists, the
Arminians, which means they opposed strict Calvinist views
former actually constituted the bulk of the Baptist movement
on predestination and instead believed people were given free
in the Maritimes.
will so they could choose whether or not to follow the
gospel. From the Arminian Baptists would come the Free-
There were enough Baptists in Nova Scotia and New
Will Baptist associations.
Brunswick by 1798 to form an initial association. As the
work extended, the other associations formed. These
In the early 1700s the Great Awakening began to affect the
associations came together in 1846 to constitute what is
Baptists. Their number increased tremendously, but they also
known to today as the Baptist Convention of the Maritime
found themselves involved in new controversy. Among the
Provinces.
Particular Baptists arose the Separatist Baptists, whose
membership requirement was the personal experience of
A decade after the first Baptists arrived in Nova Scotia, other
regeneration (in modern terms, the "born again" experience,
Baptists slipped across the American Border into Ontario and
involving an awareness of Jesus as personal savior). The
Quebec. The migration increased with the influx of Loyalists
Separatist Baptists separated themselves from those who
after the American Revolution. However, the first
practiced anything less. Among both the Particularists (now
congregation was not formed until 1788, at Beamsville on the
called Regulars) and the Separatists, divisions arose on the
western tip of the peninsula in southern Ontario. From this
emotional appeal of revivalism. The New Lights were for it
early church established by Jacob Beam Sr., the Baptist
and the Old Lights against it. A final union of the various
movement spread through Ontario. The first congregation
Particular groups was effected in 1801. The 1700s also saw
formed in Quebec was a rural church established in 1794.
the rise of Particular Baptists to predominance over the
Baptist growth was small in the province. The first
General Baptists in most areas.
association was formed in 1836 in the Bay of Quinte area.
Other associations including a missionary association, were
The 1800s were a time of significant growth for Baptists, who
formed over the century. Finally in 1888, the Baptist work
were beginning to structure themselves and develop the
came together as the Baptist Convention of Ontario and
adjuncts of a succesful church-a publishing concern, a
Quebec.
missionary arm, and institutions of higher education. In
1824, the Triennial Convention was formed. This meeting
Further west, Baptist settlement began in 1862 when John
was, at its inception, a convention of associations called
Morton began to farm some 600 acres of what is now
together for missionary concerns. "The General Missionary
downtown Vancouver. The Reverend McDonald, a home
Convention of the Baptist Denomination in America" was
missionary, initiated work in 1873 in the prairie provinces
the official designation, but the meeting every three years was
from his residence in Winnipeg. As the railroad was laid,
popularly called the Triennial Convention. While missionary
congregations were formed in the communities along the rail
in its base, it became the forum in which many issues would
line. Many of the churches were built around converts from
be argued and out of which most schisms would come. Most
the various ethnic groups which moved onto the new farm
Calvinistic Baptists, in the beginning, related themselves to
land. Consolidation of the western work led to the formation
the convention.
of the Baptist Union of Western Canada in 1909.
IN CANADA. Baptists in Canada had three separate starts,
The three Baptist conventions, joined by a small group of
each essentially unrelated to the others, which are currently
French-speaking Baptists in Quebec, came together in 1946
reflected in the three large regional conventions which make
to form the Canadian Baptist Federation. The federation is a
up the Canadian Baptist Federation. The first Baptists in
loosely organized body and much of the work of the
Canada came from New England to Nova Scotia around
denomination was retained by the several member
1760 to move onto land vacated because of the government's
conventions.
expulsion of the Arcadians. Ebenezer Moulton arrived from
Massachusetts in 1761 and founded the first Baptist church
THE GROWTH OF THE LARGER BAPTIST BODIES
at Horton (now Wolfville). Though Moulton left the ministry
IN THE UNITED STATES. The founding of the Triennial
and Canada two years later, his congregation survives and is
Convention was a signal for other cooperative efforts to form.
the oldest Baptist church in the country.
The American Baptist Publication Society began in 1824, the
American Baptist Home Mission Society in 1832, and the
Coming with the Baptists were a number of
American Foreign Bible Society in 1837. A number of state
Congregationalists and Presbyterians, among whom were
societies and conventions were also organized. These were the
some who had accepted revivalism and its associated
building blocks out of which a national group consciousness
phenomena. They were called Newlights. A break began
could grow and from which a national convention or the
62
Chapter
9
BAPTIST FAMILY
equivalent of a national denomination eventually could
As a rule, ecumenical participation by Baptists has been
emerge. It is difficult to say just when that national
hindered by both the extreme congregational polity and the
consciousness emerged, but it was certainly before 1907,
demand for doctrinal unity with those with whom they
when the American Baptist Convention was formed. That
fellowship. There is a Baptist World Alliance, with which
convention represents a gradual move toward centralization.
many Baptists associate, however, the larger Baptist bodies
Proceedings in the Triennial Convention moved in the 1830s
have tended to refrain from affiliation with the National and
from missions to educational leadership and publications. In
World Council of Churches or the National Association of
the 1840s, however, a new issue emerged-slavery. In April
Evangelicals. In Canada the Canadian Baptist Federation
1840, an "American Baptist Anti-Slavery Convention" was
joined, then withdrew, from the Canadian Council of
organized to press the issue which had been resisted earlier as
Churches.
a topic for consideration.
CONSERVATIVE BAPTIST MOVEMENT. In the early
At the 1841 Triennial Convention, the Southerners, led by
decades of the twentieth century, the Northern Baptist
Richard Fuller, protested the abolitionist agitation and
Convention, like other large Christian bodies, was rent
argued that, while slavery was a calamity and a great evil, it
asunder by the fundamentalist-modernist controversy. Among
was not a sin according to the Bible. The Savannah River
the Baptists, the Fundamentalist movement focused on the
Association threatened to withdraw cooperation unless the
issues of social action and the deviation from doctrine by
abolitionists were dismissed from the board of managers. The
missionaries. The Fundamentalists opposed the post-World
debate began a controversy that would result in the gradual
War I policies which seemed to involve unsuitable social
withdrawal of the Southern Baptists from participation in
activism, and they opposed the sending of missionaries who
convention activities and from support of the Missionary
did not hold a strong conservative Baptist position. When the
Magazine and missions.
convention turned away from their demands, the members of
the Fundamentalist Fellowship organized, in 1920, the
The 1844 session proved decisive; the Southern delegates
Conservative Baptist Fellowship (CBF) to continue their
showed up in force with several test cases. The Alabama
understanding of the gospel.
Convention sent a query to the Board of Foreign Missions
asking "whether or not slaveholders are eligible and entitled
For many years, the CBF continued within the Northern
equally with nonslaveholders to all the privileges and
Baptist Convention, but during World War II, plans for
immunities of the several Unions." The Georgia Baptists
separation were pursued. Over the years, at least five new
chose a slave-owner as a missionary and forwarded his
Baptist denominations have resulted from splintering
appointment to the Home Mission Society as a test case. The
associated with the CBF.
convention dodged the issues by referring them to the
The Conservative Baptist Movement must also be seen as a
respective subsidiary boards.
reaction to the centralization signaled by the formation of the
Because the issue of slavery was raised in the nomination
Northern Baptist Convention, itself, in 1907. An extreme
from Georgia, the board ruled that it was not at liberty to
congregational polity exists in churches belonging to the
consider it. The Alabama query was answered in the
Conservative Baptist Fellowship. Congregations associate
negative. Appointment of a slaveholder would make the
freely. Mission work is carried on by separate but approved
Northern brethren responsible for an institution they could
mission agencies; schools tend to operate similarly.
not conscientiously sanction. The situation of the mission
PRIMITIVE BAPTISTS. In the years following the
board was further complicated by the formation of a Free
American Revolution, a great wave of enthusiasm for
Mission Society, which refused "tainted" Southern money. In
missions swept across the American church. Among the
the face of these two issues, the Southern members decided to
Baptists, this enthusiasm was occasioned by the acceptance of
withdraw, and in 1845, they formed the Southern Baptist
the Baptist view on immersion by two Congregationalist
Convention.
missionaries on their voyage to the mission field in India.
The split brought to the forefront a second issue between
Having lost the support of the American Board of
Southern and Northern Baptists, organizational
Commissioners for Foreign Missions, Adoniram Judson and
centralization. The Southern Baptist Convention became a
Luther Rice turned to the Baptists to support their work.
single organization overseeing all the activities which were
In response to Rice's appeal, a new structure, "the General
separated in the Northern boards and conventions. Some 300
Missionary Convention of the Baptist Denomination in the
churches entered the new church convention, which met
United States for Foreign Missions," was created in 1814. In
every two years.
1815, Elder Martin Ross presented to the Kehukee
The Northern and Southern churches are similar in church
Association meeting at Fishing Creek, North Carolina, a
government, both being congregationally oriented, and in
report on the new mission board. Elder Ross had already
doctrine, both accepting the New Hampshire Confession of
built up a reputation for missionary zeal. In 1803, he had
Faith. The Southern church, in fact, is more centralized in its
placed his concern before the association in the form of a
aggressive mission activity, and has expanded northward in
query:
the twentieth century. The Northern church has been much
"Is not the Kehukee Association, with her numerous and
more open to modern theological trends, the ecumenical
respectable friends, called on in Providence, in some way, to
movement, and social activism, and it tends to be more
"liberal" in its outlook.
step forward in support of that missionary spirit which the
great God is so wonderfully reviving amongst the different
63
SBC the only
May 22, 1991
Bob:
Here is some material for you. I have additional stuff at home
and will be glad to bring it in tomorrow.
Although the SBC has been rocked with dissension for the last 15
years or so, there are a number of principles that Southern
Baptists are generally united about:
1. While there might be some disagreement on the ordination
of women and whether God really created the world in
seven days or not, the overwhelming majority of Southern
Baptists believe and love the Bible. "The Bible
speaks with authority because it is the word of God."
(Baptist Ideals)
2. Southern Baptists have long been advocates of the
religious liberty and the separation of church and
state. "Baptists cherish freedom of conscience and full
freedom of religious for all persons." (Baptist Ideals)
3.
Southern Baptists are mission minded people. The SBC
has the world's largest Christian foreign mission
effort. "Co-operation in world missions is imperative
Every Baptist is a missionary, no matter where he lives
or where he lives or what his position or vocation my be.' "
(Baptist Ideals)
4. The autonomous nature of each Southern Baptist Church.
The Southern Baptist Convention is not a Church. Unlike
other mainline denominations, the SBC is not a Church.
We are familiar with the Presbyterian Church, USA or
the United Methodist Church, the Episcopal Church or
the Catholic Church. The SBC is a convention that has 37,900
cooperating churches that can send "messengers" to annual
conventions, only if they contribute to the Cooperative
Program which distributes funds for mission projects, the
seminaries and other Baptist agencies. The President of the
SBC is not the head of the Church like other denominations.
Christ is the Head of the church and all Southern Baptists
will insist on it.
5. Southern Baptists all believe that the home is God's
basic unit in society. "The building of enduring
Christian homes should be of primary concern to all
CC
believers in Christ. Such homes are built upon the
union of a Christian man and a Christian women who are
pro-fam-plicis
emotionally, spiritually, and physically mature,
and who are bound by a deep and genuine love
=
thing
strangh
we
(The Baptist Ideals)
Some of the issues that might be covered in the text could
include:
- President's faith during the Gulf War:
Cite the two days of prayer that the President proclaimed
during the crisis and then the proclamation of thanksgiving
after the war. The fact that the President gave God the glory
for the quickness of the war and the relatively low casualty
rate was very popular among Southern Baptists. Also, many
Southern Baptist parents had sons and daughters in Desert
Shield and Desert Storm. Honoring them, of course, is a must.
- Child Care:
The President won passage of comprehensive child care
legislation that guarantees parental choice that can be
used by churches and mothers who stay home.
- Fight against Pornography:
The Justice Department's aggressive activity against
pornographers. The President won passage of anti-
pornography legislation that prohibits possession of
child pornography.
- Sanctity of Human Life:
Vetoes of abortion legislation and encouragement of
adoption instead of abortion.
- Choice in Education:
Fighting hard for vouchers and choice in education.
- Support of Democracy and Religious Freedom around the
world:
Religious freedom is now thriving in Central and Eastern
Europe where Southern Baptist missionaries are becoming
more and more active. [Bob, I think it significant that I
was in fact allowed to take leave from the White House
for two weeks in April to participate in a Southern Baptist
mission in Hungary, especially since many evangelicals
erroneously believe that the President has hardly any
evangelicals on his staff. His own evangelical liaison, Leigh
Ann Metzger is a Southern Baptist].
fel
615-371-1956
Vat Hentoff
804-978-3888
Playground Bible Bust
we
4-2-91
In Norman, Okla., Monette Rethford, an
who had been meeting with Monette during
Larry Crain, who became Monette's attor-
context in a public school, where impression-
Free Speech clause get along-and how they
1-year-old fifth-grader at the public Lake-
recess and instructed them to tell their chil-
ney in this dispute, wrote to the principal and
able fifth-graders are not able to distinguish
got into the Bill of Rights in the first place.
iew Elementary School, was in the habit of
dren not to associate with Monette in these
suggested that instead of litigation his client
between student-initiated religious activities
Monette is now in federal district court in
eading the Bible under a shade tree in the
unlawful assemblies.
would accept an apology along with some
and those that are school-sponsored. So seeing
Oklahoma City, calling for recognition of her
layground during recess. No teacher was
Monette's father, Stanley Rethford, a postal
written assurance to the youngster and her
Monette and her friends clustered around the
constitutional right of free speech, free associ-
nvolved. It was just Monette and her friend,
worker, was summoned to meet Lynn Miller
parents that "Monette is free to engage in
Bible at recess, they will think the school has
ation and equal protection under the laws. She
April Jones.
and the direc-
such voluntary
given that religious assembly its imprimatur.
also points out that as a result of the principal
Once a week, they read and talked about
tor of princi-
religious activ-
Larry Crain's answer is that "only when a
having discouraged other parents from allow-
he Bible as it affected their daily lives. They
pals, John
SWEET LAND OF LIBERTY
ity so long as
school official becomes involved does separa-
ing their children to associate with her, she
would end with prayers for themselves, their
Scroggins.
she does not
tion of church and state become an issue." The
has suffered "humiliation, embarrassment and
parents, teachers and school authorities.
The father
materially and
only valid argument the Lakeview Elementary
mental anguish."
Eventually, they invited four classmates to
was also told that his daughter was breaking
substantially interfere with the requirements
of appropriate discipline in the operation of
School could have against religious conversa-
She is asking for compensatory damages "in
oin them in these weekly talks, and those
the law. After the meeting, Stanley Rethford
tions by the students during recess, he says,
excess of $10,000" against the defendants—
other students voluntarily agreed.
received a letter ordering Monette to no
the school."
The letter was answered by Robert Pendar-
would be if they disrupted school activities.
Principal Lynn Miller, Director of Principals
All of this was student-initiated. The school
longer discuss religious matters with her
And there is no evidence of that.
John Scroggins and the Norman Public School
had nothing to do with it. There was no
classmates during recess.
vis, the school's attorney, who rejected the
disruption of school activities under the shade
A friend told Monette's father about the
proposal. Pendarvis claims that Monette's ille-
Also, I would think that if the principal is
System.
tree.
gal activity consists of violating the Establish-
concerned that the other fifth-graders might
She might also have asked that the defen-
Rutherford Institute, which delights in taking
First Amendment religious-liberty cases.
ment Clause of the First Amendment. (The
be confused by what was going on under the
dants take a remedial course in constitutional
When a parent complained, principal Lynn
Based in Charlottesville, Va., it can call on
state-or its agency, a public school-cannot
shade tree, she could clarify it for them.
law as it applies to schools. It is no wonder
Miller told Monette that her activities during
recess were illegal on school property and
attorneys around the country. And, like the
give support to any or all religions.)
Indeed, not many fifth-graders around the
that students across the country know so little
would have to cease immediately. The princi-
American Civil Liberties Union, the Ruther-
Monette, he says, has a right to free speech
country get to understand how the Free Exer-
about the Bill of Rights and the 14th Amend-
pal also contacted the parents of the students
ford Institute does not charge for its services.
under the First Amendment, but not in this
cise clause, the Establishment clause and the
ment-considering who runs the schools.
Services of Mead Data Central, Inc.
PAGE
2
1ST STORY of Level 1 printed in FULL format.
Copyright (c) 1991 The Washington Post
May 11, 1991, Saturday, Final Edition
SECTION: EDITORIAL; PAGE A19; FREE FOR ALL
LENGTH: 547 words
(Hentoff
HEADLINE: Constitutional Rights During Recess
SERIES: Occasional
BODY:
Criticism of the press by the press can be valuable. I say this even as the
target of such criticism. In an April 2 op-ed column, "Playground Bible Bust, I
wrote of an 11-year-old fifth-grader in Norman, Okla. -- Monette Rethford --
who liked to read her Bible in the playground during recess. A friend would join
her, and four other classmates eventually became part of the weekly discussion
of how the Bible intersected with their daily lives.
School officials -- according to that column -- ordered the Bible reading to
stop even though it had been initiated by a student and carried no school
imprimatur. This exercise of religious speech, said school officials, was
illegal. A lawsuit followed.
Another reporter, Walter C. Rodgers of ABC News, went to Norman and found a
story "quite different" [Free for All, May 4] from the one I wrote.
Rodgers's account presents --- as in a Stephen King movie -- the 11-year-old
as so fierce and threatening a soldier of the Lord that she scared her
classmates and was responsible for one of them having nightmares.
This fiery apostle -- armed with the Truth by her /undamentalist father
said, according to Rodgers, that children who did not join the prayer group were
"followers of Satan and full of the devil."
Oddly, none of these charges was made when the attorney for the child and her
family initially met with school officials. "If they had shown any proof that
Monette was disruptive in sharing her religious views," says the attorney, Larry
Crain, "we would never have filed the suit." And in court, "the only evidence
offered was that Monette discussed her religious views only after a discussion
of the subject was initiated by the classmate."
There is never a free-Speech or free-exercise-of-religion exception when it
comes to disciplining students who disrupt school activities.
But during the entire period Monette was reading the Bible and talking about
it at recess, her report card showed "excellent" grades and conduct.
This story is another illustration of how some principals and school boards
do not understand that the Establishment Clause of the First Amendment can only
be violated by the state as in the introduction of organized prayer by school
authorities. What Monette was doing -- if she was not turning into Jimmy
Swaggart --- was protected speech under the First Amendment.
LEXIS'NEXIS'LEXIS'NEXIS
Services of Mead Data Central, Inc.
PAGE
3
(c) 1991 The Washington Post, May 11, 1991
Yet Walter Rodgers of ABC News says that "according to school officials" with
whom he spoke, Monette's right to read the Bible and pray during recess was, in
any case, "never challenged."
Rodgers may not have seen the official letter sent -- before the lawsuit
began -- to Monette's lawyer by Robert Pendarvis, attorney for the school board.
Pendarvis says not a word about the alleged frightening threats by Monette in
the schoolyard. But he does very clearly insist that because of the
Establishment Clause, she does not have the right to "free speech and the free
exercise of religion" in the schoolyard.
So, Monette's First Amendment rights had indeed been thumpingly challenged by
school officials. And she did not - contrary to Rodgers -- drop her suit. It
was settled, and only now can it be said that school officials no longer
challenge her right to read the Bible and pray at recess. -- Nat Hentoff
TYPE: LETTER
LEXIS NEXIS'LEXIS'NEXIS
Services of Mead Data Central, Inc.
PAGE
4
2ND STORY of Level 1 printed in FULL format.
Copyright (c) 1991 The Washington Post
May 4, 1991, Saturday, Final Edition
SECTION: EDITORIAL; PAGE A21
LENGTH: 446 words
HEADLINE: 'Playground Bible Bust'
SERIES: Occasional
BODY:
Nat Hentoff's column "Playground Bible Bust" Cop-ed, April 2] dealt with the
case of Monette Rethford, an 11-year-old fifth-grader in Norman, Okla., whose
"habit of reading the Bible under a shade tree in the playground during recess"
got her in trouble with the authorities at her public school.
The idea of a girl and her friends being ordered to cease and desist Bible
reading and discussion got me interested enough to go to Norman and do a report
on the controversy for ABC News. The story I found there turned out to be quite
different from the one Hentoff presented in The Post.
In fact, it seemed to me, after I had looked into it, that the Monette
Rethford case had less to do with religious freedom than with intimidation and
bullying on a school playground by some very determined religious zealots.
What had occurred, according to some of the parents I talked to in Norman,
was a very aggressive kind of proselytizing by Monette in which she cited
Scripture in ways that scared many of her classmates. One parent, Carolyn Moore,
complained that Monette told her 10-year-old daughter that her "spirit was
dying" and if she was not "saved immediately she would go to hell." The mother
said her daughter now has nightmares about the school gym turning into a church.
Another mother, Debbie Baskeyfield, said Monette told her daughter, "If you
don't believe in my way, then there is no way." The Baskeyfield child was told,
according to her mother, that she and her friends who did not attend the recess
prayer group were "followers of Satan and full of the devil."
The school's principal, Lynne Miller, said she blames Monette's father,
Stanley Rethford, for urging his daughter to carry on missionary work at school.
She said he is conducting a campaign to force prayer back into the public
schools.
Rethford did not dispute this allegation. He complained to me that
"satanism, humanism and atheism" are now being taught in the schools and said
that fundamentalist Christianity should be introduced in them to combat these
influences.
Monette's parents have dropped their case and agreed that their daughter will
not frighten other children or write disruptive notes in class (the
passing-around of notes about "Armageddon and the end of the world" was one of
the incidents that led school authorities to act). She also will not proselytize
if a student indicates an unwillingness to be exposed to her religious views.
LEXIS' NEXIS'LEXIS NEXIS
Services-of Mead Data Central, Inc.
PAGE 5
(c) 1991 The Washington Post, May 4, 1991
Monette can still bring her Bible to school and pray during recess, rights
which, according to school officials I spoke with, were never challenged
Walter C. Rodgers The writer is a correspondent in Washington for ABC News.
TYPE: LETTER
LEXIS`NEXIS'LEXIS'NEXIS
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Feb 27 191
USA Today Norman, OK
Sch dis. didn t Niolate rights by teltus
5thgr. pupil Monet Buth to 8 top holding
Bittle studies during recesses, sch officials
said
School will fights parents suit,
catolist , '62 fed. constdecition
banning Drayles from school
outweight students right to free
speech.
Baptist
Ideals
Published by
THE SUNDAY SCHOOL BOARD
of the
SOUTHERN BAPTIST CONVENTION
Nashville, Tennessee
You May Purchase Additional Copies
of This Tract from
TRACT EDITOR
BAPTIST SUNDAY SCHOOL BOARD
127 Ninth Avenue, North
Nashville, Tennessee 37203
Prices are $12.00 per thousand;
$1.20 per hundred; and 2c per
single copy. Cash with order, please.
919
11-075
BAPTIST IDEALS
agencies should defend and protect the right of
our people to question and to criticize construc-
1. AUTHORITY
tively.
1. Christ as Lord
Healthy self-criticism will center on basic issues
and will thus save us from the disintegrating
The ultimate source of Christian authority is
effects of accusation and recrimination. For one to
Jesus Christ the Lord. His lordship springs from
criticize does not necessarily mean that he is dis-
his eternal deity and power-as the anointed Son
loyal; his criticism may stem from a deep com-
of the sovereign God-and from his vicarious re-
mitment to the welfare of the denomination.
demption and victorious resurrection. His au-
Such criticism will aim at growth toward full ma-
thority is the expression of righteous love, infinite
turity both for the individual and the denomina-
wisdom, and divine holiness. This authority ap-
tion.
plies to the totality of life. It supplies integrity
and unity to Christian purpose, strength to Chris-
Every Christian group, if it is to remain healthy
tian commitment, and motivation for Christian
and fruitful, must accept the responsibility of con-
loyalty. It demands willing obedience to Christ's
structive self-crilicism.
commandments, dedication to his service, fidelity
to his kingdom, and the utmost devotion to him
This is a reprint of the material prepared for the
as living Lord.
1964 celebration of the one hundred and fiftieth an-
The ultimate source of authority is Jesus Christ
niversary of the organization of the first Baptist na-
the Lord, and every area of life is to be subject to his
tional organization in America. It was prepared by
lordship.
Committee on Baptist Ideals (Ralph A. Herring,
chairman, and eighteen Southern Baptist Convention
2. The Scriptures
leaders and scholars. )
The Bible speaks with authority because it is
the word of God. It is the final rule for faith and
practice because it is the inspired and trustworthy
witness to the mighty acts of God in self-revela-
tion and redemption, all brought to fulfilment in
the life, teachings, and saving work of Jesus Christ.
It reveals the mind of Christ and teaches the
meaning of his lordship. In its unique and uni-
fied disclosure of the will of God for mankind, the
Bible is the final authority in pointing persons to
Christ and in guiding them in all matters of
Christian faith and moral duty. The responsibil-
ity must be accepted to study the Bible with an
open and reverent mind, to seek the meaning of its
message through research and prayer, and to
bring one's life under the discipline of its instruc-
tion.
2
19
thing less than the highest academic standards.
The Bible as the inspired revelation of God's will
At the same time, they should provide a distinc-
and way, made full and complete in the life and teach-
tive type of education-an education thoroughly
ings of Christ, is our authoritative rule of faith and
infused with the Christian spirit, permeated by
practice.
the Christian perspective, and dedicated to
3. The Holy Spirit
genuine Christian values.
The Holy Spirit is God actively present in the
Our Christian schools have a responsibility to
world and, particularly, in human experience. He
train and inspire men and women for effective lay
is God revealing himself and his will to man. The
and vocational leadership in our churches and in
Spirit therefore is the voice of divine authority.
the world. The churches, in turn, have a respon-
He is the Spirit of Christ, and his authority is the
sibility to support adequately all their educa-
will of Christ. Inasmuch as the Scriptures came
tional institutions.
into being as men inspired by the Spirit spoke for
The members of our churches should be in-
God, the truth of the Bible expresses the will of
terested in those who teach in their own institu-
the Spirit and is apprehended by the illumination
tions and in what they teach. It should be re-
of the Spirit. He convicts men of sin and of
cognized that there are limits to academic free-
righteousness and of judgment, thus making ef-
dom; it should also be recognized that teachers in
fective for individual salvation the saving work of
our institutions should have adequate freedom
Christ. He abides in the heart of the believer
for creative scholarship. This freedom can be
acting as man's advocate with God and God's in-
and should be balanced by a deep sense of per-
terpreter to man. He calls the believer to trust
sonal responsibility to God, to the truth, to the
and obedience and thereby produces in his life the
denomination, and to the constituency they serve.
fruits of holiness and love.
Christian education grows out of the relation of
The Spirit seeks to achieve God's will and pur-
faith and reason and calls for academic excellence and
pose among men. He empowers Christians for the
freedom that are both real and responsible.
work of ministry and sanctifies and preserves the
9. Self-Criticism
redeemed for the praise of Christ. He calls for a
free and dynamic response to the lordship of
Both the local church and the denomination, if
Christ and for a creative and faithful obedience to
they are to remain healthy and fruitful, must ac-
the Word of God.
cept the responsibility of constructive self-criti-
cism. It would be damaging to our churches and
The Holy Spirit is God actively revealing himself
to our denomination to deny the right to differ or
and his will to man. He therefore interprets and
to consider that our methods and policies are final
confirms the voice of divine authority.
and perfect. The work of our churches and of our
II. THE INDIVIDUAL
denomination needs frequent re-evaluation to pre-
vent the sterility of traditionalism. This is par-
1. His Worth
ticularly true in the area of methods, but it also
The Bible reveals that each human being is
applies to historic principles and practices as they
created in the image of God-is unique, precious,
relate to contemporary life. This means that our
and irreplaceable. Created a rational being, each
churches and denominational institutions and
person is morally responsible to God and his fel-
18
3
low man. Man as an individual is distinguish-
able from all other persons. As a person, he is
7. Teaching and Training
bound with others in the bundle of life, for no one
Teaching and training are central in Christ's
lives or dies to himself.
commission to his followers. The nature of the
The Bible also reveals that Christ died for all
Christian faith and the nature of Christian ex-
men. The fact that man was created in the image
perience constitute a divine imperative to teach
of God and that Christ died for him is the source
and train. Teaching and training are necessary to
of his worth and dignity. He has the God-given
the development of Christian attitudes, the de-
right to be recognized and accepted as an indi-
monstration of Christian virtues, the enjoyment
vidual regardless of race, color, creed, or culture;
of Christian privileges, the fulfilment of Christian
to belong with dignity and respect to his com-
responsibilities, and the achievement of Christian
munity; and to have the full opportunity to achieve
certainty. Teaching and training should begin at
his potentiality.
birth and continue throughout life. They are
divinely ordained functions of the home and the
Every individual is created in the image of God and
church. They are the way toward Christian
therefore merits respect and consideration as a person
maturity.
of infinite dignity and worth.
Since faith must be personal and every response
2. His Competence
to the lordship of Christ must be voluntary, teach-
The individual, because he is created in the
ing and training are prerequisites to responsible
image of God, is responsible for his moral and re-
Christian discipleship and to a vital Christian wit-
ligious decisions. He is competent under the
ness. This means that the educational task of a
leadership of the Holy Spirit to make his own re-
church is central. The test of the teaching and
sponse to God's call in the gospel of Christ, to
training ministry is the extent to which it results
commune with God, and to grow in the grace and
in Christ-likeness and in the ability to deal ef-
knowledge of our Lord. With his competence is
fectively with the moral, social, and spiritual is-
linked the responsibility to seek the truth and,
sues of the contemporary world. We must teach
having found it, to act upon it and to share it with
and train that persons may know the truth that
others. While there can properly be no coercion
makes them free, experience the love that makes
in religion, the Christian is never free to be
them servants of mankind, and achieve the faith
neutral in matters of conscience and conviction.
that imparts hope in the kingdom of God.
Each person is competent under God to make his
The nature of Christian faith and Christian ex-
own moral and religious decisions and is responsible
perience and the nature and needs of persons make
to God in all matters of moral and religious duty.
teaching and training imperative.
3. His Freedom
8. Christian Education
Baptists cherish freedom of conscience and full
Faith and reason stand together in true know-
freedom of religion for all persons. Man is free to
ledge. Genuine faith seeks intelligent under-
accept or reject religion; to choose or change his
standing and expression. Christian schools should
faith; to preach and teach the truth as he sees it,
keep faith and reason in proper balance. This
always with due regard for the rights and con-
means that they should not be satisfied with any-
4
17
group acts and attitudes towards those of other
victions of others; to worship both privately and
nations, races, and religions are part of our testi-
publicly; to invite others to share in services of
mony for or gainst Christ. Our witness in every
worship and church activities; and to own pro-
realm and relationship of life must lend credence
perty and all needed facilities with which to
to our proclamation that Jesus Christ is Lord of
propagate his faith. Such religious liberty is
all.
cherished not as a privilege to be granted, denied,
Missions seeks the extension of God's redemptive
or merely tolerated-either by the state or by any
purpose in all the world through evangelism, educa-
religious body-but as a right under God.
tion, and Christian service and calls for the utmost
Every person is free under God in all matters of
dedication on the part of Christians to this task.
conscience and has the right to embrace or reject
6. Stewardship
religion and to witness to his religious beliefs, always
Christian stewardship is the responsible em-
with proper regard for the rights of other persons.
ployment under God of one's life, talents, time,
III. THE CHRISTIAN LIFE
and material substance in the proclamation of the
gospel and in Christian service. In the sharing of
1. Salvation by Grace
the gospel, stewardship finds its highest meaning.
Grace is God's loving and merciful provision for
Stewardship is based on the acknowledgment that
the need of lost man. Man in his natural state is
all we are and have comes from God as a sacred
self-centered and proud; he is in bondage to Satan
trust.
and spiritually dead in trespasses and sins. Be-
Material possessions in themselves are neither
cause of his sinful nature, man is helpless to save
good nor evil. The love of money rather than
himself. But God is graciously disposed toward
money itself is the root of all kinds of evil. In
all men in spite of their moral corruption and
Christian stewardship, money becomes the means
spiritual rebellion. Salvation is not the result of
to spiritual ends both for the one who gives and for
human merit or achievement but of divine purpose
those who receive. Accepted as a sacred trust,
and initiative. It is not by means of sacramental
money becomes not a threat but an opportunity.
mediation or moral training but by divine mercy
Jesus was concerned that man be free from the
and power. Salvation from sin is the free gift of
tyranny of material things and that man use ma-
God through Jesus Christ, conditioned only upon
terial things to serve his own needs and the needs
repentance toward God and trust in and commit-
of others.
ment to Christ the Lord.
The responsibility of stewardship applies not
only to the individual Christian but also to each
Salvation, which comes by grace, through faith,
local church, convention, agency, and institution
brings one into a vital life-changing union with
of the denomination. What is intrusted to each
Christ, which is characterized by a life of holiness
individual or institution is not to be hoarded nor
and good works. The same grace by means of
which one has been saved is the assurance of God's
spent selfishly but administered wisely in the
service of mankind and to the glory of God.
continuing forgiveness and help in living the
Christian life.
Christian stewardship conceives the whole of life
as a sacred trust from God and requires the respon-
Salvation from sin is the free gift of God through
sible use of life, time, talents, and substance-per-
Jesus Christ, conditioned only upon trust in and
sonal and corporate-in the service of Christ.
commitment to Christ the Lord.
16
5
2. The Demands of Discipleship
Personal and mass evangelism, church-centered
Christian discipleship begins with a commit-
evangelism, the use of sound methods and every
ment to Christ as Lord. It develops as one abides
worthy medium, the witness of personal piety and
in Christ and obeys his commands. The disciple
a Christlike spirit, agonizing intercession for the
learns the truth of Christ only as he becomes obe-
mercy and power of God, and utter dependence on
dient to it. This obedience demands the sur-
the Holy Spirit point the way to the kind of
render of selfish ambitions and purposes and re-
evangelism desperately needed for this critical
quires obedience to the will of the Father. Obe-
time.
dience led Christ to the cross and requires that
Evangelism which is primary in the mission of the
each disciple take up his own cross and follow him.
church and the vocation of every Christian, is the pro-
Cross-bearing or self-denial will be expressed in
clamation of God's judgment and grace in Jesus
many ways in the life of the disciple. He will seek
Christ and the call to accept and follow him as Lord.
first the kingdom of God. His supreme loyalty
5. Missions
will be to Christ. He will be faithful to the com-
mission of Christ. His personal life will manifest
Missions, as we use the term, is the extension of
self-discipline, purity, integrity, and Christian
God's redemptive purpose through evangelism,
love in every relationship. Christian discipleship
education, and Christian service beyond the local
is all-inclusive.
church. The lost masses of the world constitute a
stirring challenge to Christian churches.
The demands of Christian discipleship, based on
the recognition of the lordship of Christ, relate to the
Since Baptists believe in the freedom and com-
whole of life and call for full obedience and complete
petence of each person to make his own decisions
devotion.
in matters of religion, it is our responsibility
under God to see that each individual has the
3.- The Priesthood of the Believer
knowledge and opportunity to make the right de-
Every man is competent to go directly to God
cision. We are under the compulsion of the divine
for forgiveness through repentance and faith. He
commission to proclaim the gospel to every person
needs neither individual nor church to dispense
of every race and nation. The urgency of the
salvation: There is but one mediator of God and
present world situation, the aggressive appeal of
man, Jesus Christ our Lord. After one has be-
competing faiths and ideologies, and our concern
come a Christian, he has direct access to God
for the lost call us to dedicate our utmost in men
through Christ. He has entered into a royal
and money to proclaim the redemption of Christ
priesthood and is privileged to minister for Christ
to the world.
to all men. He is to share with them the faith
Co-operation in world missions is imperative.
he cherishes and to serve them in the name and
We must use every means at our disposal, includ-
spirit of his Lord. The priesthood of believers,
ing the modern media of mass communication, to
-therefore, means that all members serve as equals
give Christ to the world. We cannot rely ex-
under God in the fellowship of a local church.
clusively on a small, specially trained and dedi-
"Each Christian, having direct access to God through
cated group of missionaries. Every Baptist is a
Christ, is his own priest and is also under obligation
missionary, no matter where he lives or what his
to become a priest for Christ in behalf of other persons.
position or vocation may be. Our personal and
6
15
Churches are responsible under God for those
4. The Christian and His Home
whom they ordain. They should maintain high
standards for those seeking ordination as to
The home is God's basic unit in society. The
Christian experience, Christian character, and the
building of enduring Christian homes should be of
conviction of a divine call. They should also en-
primary concern to all believers in Christ. Such
courage those ordained to seek adequate training
homes are built upon the union of a Christian.
for their work.
and a Christian woman who are emotionally,
Every Christian is under obligation to minister or
spiritually, and physically mature, and who are
to serve with complete selfgiving, but God in his wis-
bound by a deep and genuine love. The two
dom calls many persons in a unique way to dedicate
should share similar ideals and ambitions and
their lives to a full-time church-related ministry.
should be dedicated to the rearing of their child-
ren in the instruction and discipline of the Lord.
4. Evangelism
This calls for regular Bible study and family wor-
Evangelism is the proclamation of God's judg-
ship in the home. In such homes, the spirit of
ment on sin and of the good news of God's grace in
Christ permeates all the relationships of the
Jesus Christ. Evangelism is the response of
family.
Christians to persons in the bondage of evil and to
the charge of Christ that his followers are to be
Churches are under obligation to guide and pre-
his witnesses to all men. It declares that the
pare young people for marriage, to train and aid
gospel and the gospel alone is the power of God for
parents in their responsibilities, to help parents
salvation. The task of evangelism is primary in
and children face adequately the tests and crises of
the mission of the church and in the vocation of
life, to assist those who suffer from broken homes,
every Christian.
and to help the bereaved and aged to find continu-
Evangelism thus conceived calls for a firm the-
ing significance in life.
ological foundation and for unfailing emphasis on
The home is basic in God's purpose for human well-
the basic doctrines of salvation. New Testament
being, and the development of Christian family life
evangelism is evangelism by means of the gospel
should be a supreme concern of all believers in Christ.
and by the power of the Spirit. It aims at the
saving of the whole man. It confronts the lost
5. The Christian as a Citizen
with the cost of discipleship and the claims of the
The Christian is a citizen of two worlds-the
lordship of Christ. It magnifies divine grace, vol-
kingdom of God and the political state-and
untariness of faith, and reality in the experience of
should be obedient to the law of the land as well as
conversion.
the higher law of God. If a choice must be made,
Invitations to unsaved persons should never
the Christian must obey God rather than man.
minimize these imperative realities. The manip-
He should be respectful to those who interpret and
ulation of individuals, use of the tricks of mass
enforce the law; and he should participate actively
psychology, cheap substitutes for conviction, and
in the life of the community, seeking to permeate
all vainglorious schemes are a sin against God
social, economic, and political life with Christian
and a sin against lost persons. The constraining
spirit and principles. The Christian's steward-
love of Christ, the doom of the unsaved, and the
ship of life includes such citizenship responsibil-
strength of sin constitute a compelling urgency.
ities as paying taxes, voting, and supporting
14
7
worthy legislation. He should pray for those in
giving. It is not merely a religious service but
authority and should encourage Christians to ac-
communion with God in the reality of praise, in
cept civic responsibility as a service to God and
the sincerity of love, and in the beauty of holi-
man.
ness.
The Christian is a citizen of two worlds-the king-
Worship becomes most meaningful when in re-
dom of God and the. state-and should be obedient to
verence and orderliness it combines the inspiration
the law of the land as well as to the higher law of God.
of the presence of God, the proclamation of the
gospel, and the freedom of the Spirit. The result
IV. THE CHURCH
of such worship will be a stronger awareness of
the holiness and majesty and grace of God, greater
1. Its Nature
devotion to him, and fuller commitment to his
In the New Testament the term church desig-
will.
nates God's people in their totality or in local as-
Worship-which involves an experience of com-
sembly. The church is a fellowship of persons
munion with the living and holy God-calls for a new
redeemed in Christ Jesus, divinely called, divinely
emphasis on reverence and orderliness, on confession
created; and made one under the sovereign rule of
and humility, and on awareness of the holiness and
God. The church as a local body-an organism
majesty and grace and purpose of God.
indwelt by the Holy Spirit-is a fellowship of
baptized believers, voluntarily banded together
3. The Christian Ministry
for worship, study, mutual discipline, Christian
The church and all of its members are in the
service, and the propagation of the gospel at home
world to serve. In one sense, every child of God
and abroad.
is called to minister as a Christian. However,
The church, in its inclusive sense, is the fellowship
there has been widespread failure to emphasize
of persons redeemed by Christ and made one in the
adequately the uniqueness of the call to vocational
family of God. The church, in its local sense, is a
Christain service. An emphasis at this point is
fellowship of baptized believers, voluntarily banded
particularly pertinent in view of the pressure on
together for worship, nurture, and service.
highly competent young people to enter scientific
and related fields and also because of the de-
2. Its Membership
creasing number of young people who are respond-
The church in local embodiment is a fellowship
ing to God's call to vocational Christian work.
of regenerated and baptized believers associated
Those who have been called by the Lord into
by covenant in the faith and fellowship of the
the Christian ministry should realize that their
gospel. Properly, one qualifies for church mem-
basic call is a mandate to serve. They are in a
bership by being begotten of God and by volun-
special sense slaves of Christ and are his ministers
tarily accepting baptism. For such persons
in the churches and to the people. They should
membership in a local church becomes a holy
magnify their responsibilities rather than their
privilege and a sacred duty. Simply to be en-
special privileges. Their distinctive functions are
rolled in the membership of a church does not
not for the purpose of vainglory but are means
constitute membership in the body of Christ. The
whereby they serve God, the church, and their
utmost care should be exercised to see that per-
fellow men.
8
13
1. Centrality of the Individual
sons are accepted into the fellowship of a church
Baptists historically have placed emphasis on
only on reasonable evidence of regeneration and
the worth of the individual, giving him a central
true commitment to Christ as Lord.
place in the work of their churches and denomina-
Membership in a church is a privilege properly
tion. This distinctive, however, is endangered
extended only to regenerated persons who voluntarily
in this day of automation and pressures to con-
accept baptism and commit themselves to faithful dis-
formity. Alert to these dangers within their own
cipleship in the body of Christ.
ranks as well as in the world, Baptists should make
3. Its Ordinances
sure that the individual's integrity is preserved.
The individual's high value should be reflected
Baptism and the Lord's Supper are the two or-
in our worship services, evangelistic work, mis-
dinances of the church. They are symbolic, but
sionary labors, stewardship emphasis, teaching
their observance involves faith, confession, self-
and training program, and Christian education.
examination, discernment, gratitude, dedication,
fellowship, and worship. Baptism is to be ad-
Programs are justified by what they do for per-
sons reached by them. This means, among other
ministered by the church under the authority of
the triune God and is the immersion in water of
things, that the individual should never be used as
those who by faith have received Jesus as Saviour
a mere means, never manipulated, and never
treated simply as a statistic. This requires,
and Lord. In that act the believer is portrayed
as buried with Christ and raised with him to walk
rather, that we give primary consideration to his
in newness of life.
supreme worth, his moral freedom, his urgent
needs, and his potential for Christ.
The Lord's Supper, observed through the sym-
The individual and his worth, his needs and moral
bols of the bread and the cup, is a sober searching
of one's heart, a thankful remembrance of Christ
freedom, and his potential for Christ should have pri-
mary consideration in the life and work of our churches.
and his sacrificial death on the cross, a blessed as-
surance of his return, and a joyous fellowship with
2. Worship
the living Christ and his people.
The worship of God, whether personal or corpo-
Baptism and the Lord's Supper, the two ordinances
rate, is the highest expression of Christian faith
of the church, are symbolic of redemption, but their
and devotion. It is supreme both in privilege and
observance involves spiritual realities in personal
in duty. Baptists face an urgent need to improve
Christian experience.
the quality of their worship so that they may ex-
4. Its Government
perience corporately a renewal of faith, hope, and
love from communion with a great and loving God.
The controlling principle of government for a
local church is the lordship of Christ. The auto-
Worship must be in keeping with the nature of
nomy of the church rests upon the fact that Christ
God as the Holy One. Therefore, it must be an
is present in and is the head of each congregation
experience of adoration and confession expressed
of his people. The church cannot, therefore, be
with reverential awe and humility. Worship is
subordinate to the rule of any other religious body.
not mere form and ritual but an experience of the
Autonomy, thus, is valid only when exercised
living God through holy meditation and self-
under the lordship of Christ.
12
9
Democracy, or congregational government, is
must take seriously and practice consistently the
proper to the extent that, led by the Holy Spirit, it
principles which it declares should govern the re-
provides and calls for free and responsible partici-
lation of church and state.
pation in the deliberations and work of the church.
Church and state are both ordained of God and are
Neither a majority nor a minority, nor even un-
answerable to him. They should remain separate,
animity, necessarily reflects God's will.
but they are under the obligation of mutual recogni-
A church is an autonomous body, subject only to
tion and reinforcement as each seeks to fulfil its divine
Christ, its head. Its democratic government, proper-
function.
ly, reflects the equality and responsibility of be-
lievers under the lordship of Christ.
6. Its Relation to the World
5. Its Relation to the State
Jesus Christ came into the world, but he was not
Both church and state are ordained of God and
of the world. He prayed not that his people be
are answerable to him. Each is distinct: each has
taken out of the world but that they be kept from
a divine purpose; neither is to encroach upon the
evil. His church, therefore, is to be responsibly in
rights of the other. They are to remain separate,
the world but not of the world. The church and
but they are to stand in proper relationship with
individual Christians must oppose evil and work
each other under God. The state is ordained of
toward the elimination of all that corrupts or de-
God for the exercise of civil authority, the main-
grades the life of man. It must take a positive
tenance of order, and the promotion of public wel-
stand for righteousness and work earnestly to
fare.
bring about mutual respect, brotherhood, justice,
The church is a voluntary fellowship of Chris-
and peace in all the relationships of men and races
and nations. It looks forward with confidence to
tians, joined together under the lordship of Christ
the ultimate fulfilment of God's purpose in Christ
for worship and service in his name. The state is
for the world.
not to ignore God's sovereignty or reject his laws
as the basis for moral order and social justice.
The church is to be responsibly in the world; its
Christians are to accept their responsibilities for
mission is to the world; but its character and ministry
the support of the state and for loyal obedience to
are not to be of the world.
civil authority in all things not contrary to the
V. OUR CONTINUING TASK
clear will of God.
The state owes the church protection and full
These ideals, which have brought to focus the
freedom in the pursuit of its spiritual ends. The
distinctive witness of Baptists, impinge on the cur-
church owes the state moral and spiritual rein-
rent situation with crucial significance. Forces
forcement for law and order and the clear procla-
in the world challenge them. Trends in our
mation of those truths which undergird justice and
churches and in our denomination endanger them.
peace. The church is responsible both to pray
If these ideals are to inspire Baptists with a sense
for the state and to declare the judgments of God
of mission worthy of the present hour, they must
as they relate to government, responsible citizen-
be related with dynamic reality to every aspect
ship, and the rights of all persons. The church
of our continuing task.
10
11
Meet Southern Baptists!
Basic Beliefs
your Saviour and Lord and experiencing believer's
baptism by immersion.
You become a Southern Baptist by uniting with a
Southern Baptists have prepared a statement of
Southern Baptist church, one in friendly cooperation
generally held convictions called the Baptist Faith
with the general Southern Baptist enterprise of
and Message. It serves as a guide to understanding
reaching the world for Christ. Typically church
who they are. Copies are available at Southern
membership is a matter of accepting Jesus as
Baptist churches. Here is a brief summary.
The Scriptures
God
God the Son
"The Holy Bible was written by men
"There is one and only one living and true
"Christ is the eternal Son of God. In
divinely inspired and is the record of God's
God
The eternal God reveals Himself to
His incarnation as Jesus Christ He was
revelation of Himself to man
It has
us as Father, Son, and Holy Spirit, with
God for its author, salvation for its end, and
distinct personal attributes, but without
God the Father
conceived of the Holy Spirit and born of the
division of nature, essence, or being."
virgin Mary
He honored the divine
truth, without any mixture of error, for its
"God as Father reigns with providential
law by His personal obedience, and in His
matter
The criterion by which the
care over His universe, His creatures, and
death on the cross, He made provision for
Bible is to be interpreted is Jesus Christ."
the flow of the stream of human history
the redemption of men from sin."
Salvation
according to the purposes of His grace
God is Father in truth to those who
"Salvation involves the redemption of
God the Holy Spirit
the whole man, and is offered freely to all
become children of God through faith in
Jesus Christ."
"The Holy Spirit is the Spirit of God
who accept Jesus Christ as Lord and Saviour,
God's Purpose of Grace
He exalts Christ. He convicts of sin, of
who by His own blood obtained eternal
"Election is the gracious purpose of
righteousness and of judgment
He
redemption for the believer. In its broadest
God, according to which He regenerates,
enlightens and empowers the believer and
sense salvation includes regeneration,
Man
sanctifies, and glorifies sinners
All
sanctification, and glorification."
the church in worship, evangelism, and
true believers endure to the end. Those
"Man was created by the special act of
service."
whom God has accepted in Christ, and
God, in His own image, and is the
sanctified by His Spirit, will never fall
crowning work of His creation
By his
Baptism & the Lord's Supper
away from the state of grace, but shall
free choice man sinned against God and
The Church
brought sin into the human race
The
persevere to the end."
"Christian baptism is the immersion of
sacredness of human personality is evident
"A New Testament church of the Lord
a believer in water
It is an act of
in that God created man in His own image,
Jesus Christ is a local body of baptized
obedience symbolizing the believer's faith
and in that Christ died for man; therefore
believers who are associated by covenant in
in a crucified, buried, and risen Saviour,
The Kingdom
every man possesses dignity and is worthy
the faith and fellowship of the gospel
the believer's death to sin, the burial of the
"The Kingdom of God includes both
of respect and Christian love."
and seeking to extend the gospel to the
old life, and the resurrection to walk in
His general sovereignty over the universe
ends of the earth
This church is an
newness of life in Christ Jesus.
and His particular kingship over men who
autonomous body
The New
"The Lord's Supper is a symbolic act of
willfully acknowledge Him as King.
Testament speaks also of the church as the
obedience whereby members
Particularly the Kingdom is the realm of
body of Christ which includes all of the
memorialize the death of the Redeemer
The Lord's Day
salvation into which men enter by trustful,
redeemed of all the ages."
and anticipate His second coming."
"The first day of the week is the Lord's
childlike commitment to Jesus Christ
Day
It commemorates the
The full consummation of the Kingdom
resurrection of Christ from the dead and
awaits the return of Jesus Christ and the
Evangelism & Missions
should be employed in exercises of worship
end of this age."
Last Things
and spiritual devotion
"God, in His own time and in His own
"It is the duty and privilege of every
way, will bring the world to its appropriate
follower of Christ and of every church of
end
Jesus Christ will return
the Lord Jesus Christ to endeavor to make
Stewardship
personally and visibly the dead will be
disciples of all nations
to seek
The Christian &
"God is the source of all blessings,
raised; and Christ will judge all men in
constantly to win the lost to Christ by
righteousness. The unrighteous will be
the Social Order
temporal and spiritual; all that we have and
personal effort
are we owe to Him. Christians have a
consigned to Hell
The righteous
"Every Christian is under obligation to
spiritual debtorship to the whole world, a
will receive their reward and will dwell
seek to make the will of Christ supreme in
holy trusteeship in the gospel, and a
forever in Heaven with the Lord."
Education
his own life and in human society
binding stewardship in their possessions.
The Christian should oppose in the spirit
They are therefore under obligation to
"The cause of education in the
of Christ every form of greed, selfishness,
serve Him with their time, talents, and
Kingdom of Christ is co-ordinate with the
and vice
material possessions
Cooperation
causes of missions and general benevolence
"Christ's people should
organize
there should be a proper balance
such associations and conventions as may
between academic freedom and academic
best secure cooperation for the great
responsibility
The freedom of a
Peace & War
Religious Liberty
objects of the Kingdom of God. Such
teacher in a Christian school, college, or
"It is the duty of Christians to seek
Church and state should be
organizations have no authority over one
seminary is limited by the pre-eminence of
peace with all men on principles of
separate. The state owes to every church
another or over the churches
Jesus Christ, by the authoritative nature of
righteousness. In accordance with the spirit
protection and full freedom in the pursuit
Cooperation is desirable between the
the Scriptures, and by the distinct purpose
and teachings of Christ they should do all in
of its spiritual ends
A free church in a
various Christian denominations
for which the school exists."
their power to put an end to war
free state the Christian ideal
HOLD
Canada
51
New Hampshire
9
washington
68
Vermont
maine
13
37
10
34
North Dakota
17
66
Montana
south Dakota
Tungssta
118
massachusetts
47
137
60
Oregon
Idaho
whyou
New york
27
34
Rhode
52
Pennsylvania
91
23
Island
lowa
Connecticut
wyoming
DD
109
32
Ohio
NewJersey
68
Nebraska
23
46
91
156
107
Illinois
97
Indiana
69
9
Delaware
11
Nevada
utah
maryland
Kansas
36
62
Colorado
Kentucky
Virginia
California
70
52
85
56
North
37
Jennessee
Carolina
86
arizona
eahoma
32
88
Arkansas
41
308
52
South Carolina
New Mexico
110
244
24
alabama
Georgia
110
Texas
95
*Legend*
Number of home
slouds
missionaries
58
in each state
50
Hawaii
42
217
alaska
Rico
Virgin
Islands
3
2
Home Missions
Bold Mission Thrust
Southern Baptists field 5,070 missionaries
in the United States, Puerto Rico, Canada,
Southern Baptists have set before
American Samoa, and the Virigin Islands.
themselves the aim of reaching the world
Among their tasks are church planting,
with the Gospel by the year 2000. Included
evangelism, literacy training, hunger relief,
in this planning are goals in baptisms,
and prayer for spiritual awakening.
church planting, Sunday School
enrollment, missionary appointments
and short term volunteer mission work.
1608/9
1638/9
1696
1707
1792
1814
the first
the first
the first
the first
British Baptist
the first
Baptist Church
Baptist Church
Baptist Church
Baptist
Missionary
national
(Amsterdam)
in America,
in the South,
association,
Society
Baptist body
(Providence)
(Charleston, SC)
(Philadelphia)
organized
in U.S.
1611
1692
King James
1620
1776
1814
Salem
Translation
Pilgrims land
Declaration of
Star Spangled
Witchcraft
of the Bible
at Plymouth
Independence
Banner written
Trials
Organization
Each church is self-governing under
the Lordship of Jesus. The churches elect
messengers to the meetings of the various
denominational assemblies. The
messengers determine the course of the
many programs and institutions of these
Baptist bodies.
Foreign Missions
From the beginning, Southern
Baptists have been a missionary
sending denomination. Today they
support 3,780 foreign missionaries in
121 nations. These countries are
represented by regions on this map.
Association
State
SBC
Regions of
administrative responsibility
The Americas (1392)
Africa (972)
Europe, the Middle East
and North Africa (383)
Asia and the Pacific (942)
^
1977
1821
1833
1845
1905
1925
1963
SBC adopts
first State
New Hampshire
Southern
Baptist
Cooperative
Constitution of
Bold Mission
Baptist
Confession of Faith
Baptist
World Alliance
Program
Vermont church
Thrust to reach
Convention
(basis for Baptist
Convention,
formed
adopted
means an SBC church
entire world
(S. Carolina)
Faith & Message)
(Augusta, GA)
by SBC
in every state
by year 2000
1903
1975
1825
1836
1844
1861
Wright Brothers
1917
1929
1945
1968
Viking
Erie Canal
Battle of
Telegraph
Civil War
flight at
U.S. enters
Stock Market
Atomic Bomb
Tet Offensive
Spacecraft
opens
the Alamo
invented
begins
Kitty Hawk
WWI
Crash
at Hiroshima
in Vietnam
lands on Mars
Southern
Baptist
Midwestern Baptist
Theological Seminary
New Orleans Baptist
Entities
Kansas City, MO (1957)
Theological Seminary
New Orleans, LA (1917)
and Related
Woman's
Radio and Television
Missionary Union
Commission
Organizations
Birmingham, AL (1888)*
Fort Worth, TX (1946)
Southern Baptist
Foundation
Nashville, TN (1947)
Commission on the
American Baptist
NOTE: Of these entities, all but the Baptist
Theological Seminary
Annuity Board
Sunday School Board and the Woman's
Nashville, TN (1924)
Seminary
Dallas, TX (1918)
Missionary Union receive funds from the
Extension
Cooperative Program, Southern Baptists' plan of
Nashville, TN (1951)
unified giving from the churches, through the
POCLAIN
State Conventions to denominational causes.
Baptist Joint Committee
on Public Affairs
*Associated organizations
Washington, DC (1939)*
Christian Life
Commission
Nashville, TN (1913)
Brotherhood
Southern Baptist Convention
Commission
Executive Committee
Nashville, TN (1917)
Memphis, TN (1918)
Stewardship
Commission
Baptist Sunday School Board
Nashville, TN (1891)
Nashville, TN (1960)
Historical
HMB
Home Mission Board
Commission
Atlanta, GA (1845)
Foreign Mission Board
Nashville, TN (1951)
Richmond, VA (1845)
Southwestern Baptist
Golden Gate Baptist
Theological Seminary
Fort Worth, TX (1908)
Theological Seminary
Southeastern Baptist
Baptist World
Mill Valley, CA (1944)
Theological Seminary
Alliance
Wake Forest, NC (1951)
McLean, VA (1905)*
Southern Baptist
Education
SOUTHERN
Theological Seminary
Commission
Louisville, KY (1859)
Nashville, TN (1915)
Last year Southern Baptists gave
$718,476,262 to
denominational
Last year, 385,031 people
causes. These
were baptized in Southern
dollars laid end
to end would
Statistics
Baptist churches in the
circle the
U.S. 208,381 were
earth over two
baptized in SBC related
and a half times
churches overseas.
This meant one
at the equator.
Southern Baptists are starting an average of
baptism every 53 seconds.
three churches or church-type missions a day.
Some churches, of course, close, but overall
Published by the Executive Committee
there is a significant increase in churches from
of the Southern Baptist Convention
year to year.
Standing
901 Commerce, Suite 750
There are now
Nashville, TN 37203-3699
shoulder to
37,974
(615) 244-2355
© April 1991
shoulder, the
Southern
more than
Baptist
15,000,000 Southern
churches.
Baptists would reach
from Miami to Juneau.