THE BAPTIST STUDIES
BULLETIN
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May
2006 Vol. 5 No. 5 |
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A Monthly Emagazine, Bridging Baptists
Yesterday and Today |
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Produced
by The Center for Baptist Studies, Mercer University
Visit The Center for Baptist
Studies' Web Site at www.centerforbaptiststudies.org
Walter B. Shurden, Executive Editor, The
Baptist Studies Bulletin
Bruce T. Gourley, Editor, The
Baptist Studies Bulletin
Wil Platt, Associate Editor, The Baptist Studies
Bulletin
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Table of
Contents
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TABLE OF CONTENTS
I Believe . . .
: Walter B. Shurden
"In
Praise of Frank Horton and His Kind"
The Baptist Soapbox: Aidsand F.
Wright-Riggins, III
"What
Does the Lord Require of You?"
The Baptist University in the 21st Century:
David Sallee
"The
Challenge Facing Baptist Colleges"
Creative Ministries in the Local Baptist Church:
Stephen Jones
"Partners in Peacemaking"
Baptists, the Bible,
and the Poor: Charles E.
Poole
"No
Mystery to Hide Behind"
In Response To . . .
: Bruce T. Gourley
"In
Response to . . . Russ Moore and James Smith on the Gospel and Jimmy
Carter"
Dates to Note
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I
Believe |
"In
Praise of Frank Horton and His Kind"
By Walter B. Shurden
I believe . . .
that the sixteen million (16 million!!) students on
college and university campuses in this country constitute one of the most
important mission fields in the entire world. That mission field demands the
attention of all Christians, especially of progressive Baptists.
Fifty-one springs ago, I uttered my first public, stammering, frightened words for
Christ. I had been invited to give a devotional at the Baptist Student Union
Noon Day Worship Service at Delta State University in Cleveland, Mississippi
where I was a first-year student. Only a few weeks before in my dorm room I
had, in C. S. Lewis’s words been “Surprised by Joy.” In that dorm room that
night I first met the Holy in life.
I have absolutely no memory of
what I said at that BSU Noon Day Service. I do remember being embarrassed that
the lectern from which I spoke could not hide my trembling legs. I also
remember leaving that room almost in tears at how poorly I had done on my
maiden speech for Christ. God used that pathetic performance in the Delta
State BSU to help call me into the Christian ministry.
During the summer of 1955 I
made the decision to transfer to Mississippi College because I was told that
MC was the college where Mississippi Baptist preachers got their education. At
MC I thankfully fell into the hands of Frank Horton, the Baptist Student Union
director and the BSU of Mississippi College.
Frank Horton and BSU meant more
to me than any church I was a member of while I was in college.
It was at the BSU that I
received my first opportunity at Christian leadership during the years
1955-58.
It was at the BSU that I
received from Frank Horton some of the best vocational counseling I ever
received.
If it were still standing, I
could take you to the prayer rooms above the BSU offices on the campus of MC
where I first learned the significance of silence and the power of Holy
Scripture.
It was because of Frank Horton
and his pastoral urgings that I spent one of the most memorable summers of my
life at Ridgecrest Baptist Assembly in 1956. Frank knew, God bless him, that I
desperately needed exposure to some of the best that Baptists had to offer at
that time.
My experience is not a solitary
one. Many Baptists of my fading generation have similar stories to tell. They
are stories about the transformative impact of campus ministry on their lives
during some of the most volatile years of their lives.
Today there are 4,168 college
and university campuses in this country on which are sixteen million
students. Millions of those people need someone to do for them what campus
ministry did for me and many of you reading these words. Millions of those
sixteen million need someone to help them find a faith that will withstand the
winds of secularism, fundamentalism, and humanism. Millions of those sixteen
million need a shot at the kind of faith you think is important for your
children and grandchildren.
As a result of the controversy
within the SBC, progressive Baptists lost the historic campus ministry of BSU
to the Fundamentalist victory. Except for the states of Texas and Virginia,
campus ministry as we once knew it is pretty well gone. It will certainly be
gone when, in the next few years, the progressive campus ministers are all off
the scene.
Will we make an effort to
replace it? Who is to replace it? Local congregations? State or regional CBFs?
National CBF? Mainstream Baptists? The Alliance of Baptists? A combination of
some or all of the above? How will anything ever be done unless we first see
the gravity and the potential of the college campus? Must we not, in our local
churches and state and national organizations, reprioritize our commitments
and our limited resources? Are not the campuses in this country as crucial and
critical to the ongoing progressive Baptist witness as the global mission
fields? It is true that we cannot do everything. But isn’t it time to take
stock of where our future resides?
A small start has been
made as a result of a conference recently held at the First Baptist Church in
Decatur, GA. An interim campus ministry steering committee has been named.
Leslie Limbaugh, Minister to Students at Third Baptist Church in St. Louis,
Missouri has been named chair of the committee. If you have any
suggestions or passion for the cause, please contact Leslie at
llimbaugh@third-baptist.org;
Terry Hamrick, national CBF Coordinator for Leadership Development and one of
the sponsors of the conference, is the liasion for the committee. His
email address is
thamrick@thefellowship.info.
Of course, we need money
for the cause. But in the history of Baptists, money has most often followed
passion. We need local churches, Baptist organizations, and Baptist
individuals with passion to lead.
John
Claypool often ended his sermons with . . . “Well?”
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Baptist
Soapbox
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The Baptist Soapbox: Invited guests speak up and out on things Baptist
(therefore, the views expressed in this space are not necessarily those of The
Baptist Studies Bulletin, though sometimes they are).
Climbing upon the Soapbox this month is Dr. Aidsand
F. Wright-Riggins, III. Dr. Wright-Riggins is
the Executive Director of
National Ministries, American Baptist Churches in the USA and Chief Executive
Officer of Judson Press.
"What
Does the Lord Require of You?"
By Aidsand F.
Wright-Riggins, III
I’m
tired of being told to be nice. Niceness doesn’t change the condition of the
world very much. Niceness often requires persons trying to be nice to choke
to death on too much bile. I praise God that the most authentic baptistic
Christians the world has known were not very nice.
No matter how many times I flip
through the pages of my concordance, or type it into my handheld computer’s
Bible dictionary, I cannot find the word “nice.” For years I heard
injunctions like “Junior, be nice to your sister.” Or, “God doesn’t like
nasty, so be nice.” And, “that would be a really nice thing to do.” Raised
to be nice by really nice people myself, it feels so strange to me that the
word “nice” doesn’t appear between “Nicanor” and “Nicodemus” in Nelson’s
Complete Concordance of the Revised Standard Version Bible.
Commonly used, “nice” describes
something as pleasing and agreeable, well-executed, appropriate and fitting,
socially acceptable (i.e., well-bred), polite and kind. These are not bad
things in and of themselves. Such behaviors are required of members of
society needing standards for getting along together, and they are rightly
enjoined by parents, teachers and elders. However, they fall far short of
what is required of us in the company of Christ and his followers.
John 19: 39 tells how Nicodemus
was transformed from a secret seeker of Jesus who came to him by night into a
daring day-time disciple, laying claim to the broken body of Christ amid the
stark realities of Roman terrorism and legalistic, religious ostracism. And
then there was Nicanor, mentioned in the Acts of the Apostles (6:1-5) as one
of seven men, “wise and full of the Holy Spirit” put in charge of the food
distribution program to ensure fairness for Greek widows, discriminated
against by the early Jewish disciples. Nicanor knew that if you want peace,
you have to work for justice.
It’s no wonder “nice” does not
appear between “Nicanor” and Nicodemus!” They were not nice–they were
compassionate.
Maybe my parents called me to
niceness because the word “compassion” scared them to death. That’s the real
word that belongs between “Nicanor” and “Nicodemus.” Mama and Daddy knew
enough about what happened to people like Jesus and Jeremiah, Martin Luther
King and Fannie Lou Hamer, and Dietrich Bonhoeffer and Dorothy Day, when they
staked their lives on compassion.
Compassion, at least biblical
compassion, is not about warm, fuzzy feelings, smiles of encouragement or
periodic hand-outs. Compassion, as Linda Gaither says in her article,
“Proclaim Jubilee,” is about seeing “the dignity of every child of God, and
acting to protect and promote that dignity, even at a cost to ourselves.”
While niceness pursues
privileges, compassion threatens our privileges. While niceness seeks to fit
in with the prevailing cultural ethos, compassion demands that we change our
social structures. In times like these, the world doesn’t need just another
nice person. Instead, the world needs compassionate persons.
Isn’t it nice that “nice” never
made it into the concordance?
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“NEGOTIATING CONFLICT
IN THE CONGREGATION”
McAfee Institute for Healthy
Congregations
McAfee School of Theology
Center For Baptist Studies
Cooperative Baptist Fellowship of Georgia
October 26, 2006
Religious Life Center
Mercer University
Macon, Georgia
Featuring: Dr.
Dennis Burton, Workshop Leader
Certified Conflict Consultant
Director of Missions, Union Baptist Association
Monroe, North Carolina
9:30
Registration and Refreshments
9:45 Welcome and Introductions
10:00 Session 1: The Primary Drivers of Congregational Duress
10:50 Break
11:00 Session 2: The Defining Relationships Model
11:45 Lunch—University Cafeteria
1:00 Session 3: The CRN
Process—Overview
2:15 Break
2:30 Session 4: The CRN Process—Congregational
Weekend/Discussion
3:30 Adjournment
To register, mail
to Dr. Larry McSwain, McAfee School of Theology, 3001 Mercer University
Drive, Atlanta, GA 30341-4115 a check payable to McAfee School of
Theology in the amount of $39 by October 20, 2006. Registration at
the door: $49. |
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Baptist Univ. |
The Baptist University in
the 21st Century:
This special series explores the role of Baptist universities in contemporary
Baptist life, from the perspective of Baptist university presidents.
This month's contributor is David Sallee, president of William Jewell College
in Missouri. Andy Pratt, chaplain, and Milton Horne, professor of
religion assisted in the writing of this article.
"The
Challenge Facing Baptist Colleges"
By
David Sallee
The essence of the challenge facing Baptist
colleges now and in the immediate future is captured in a recent complaint I
received from the parent of a current student regarding the person we chose as
our annual science lecturer. The parent questioned the propriety of the
College’s hosting a lecturer who was an affirmed Deist to talk about a subject
of much concern to Christians—evolution. This is the gist of my response:
Our
function, to help students develop high-level intellectual skills, is not the
same as the church’s function, though it is complementary. One step in
achieving such a goal is to challenge students to think about things in a
different way. It is not our goal to shape their final perspective on a
subject such as evolution, but rather to give them the tools to eventually do
so themselves. Offering perspectives such as Dr. Wilson’s is one such
example. Offering hospitality to Dr. Wilson and hearing his perspective is
not the same as affirming that perspective or aligning the College with that
perspective. Our hope is that his talk will stimulate in-depth discussion and
thoughtful reflection on the part of our students and faculty. If it does
that, we will have moved a step closer to our goal of developing high-level
intellectual skills.
The fundamental disagreement between Baptist colleges and their partner
denominational organizations springs from a misapprehension on the part of the
denominational leaders regarding the function of the college. Establishing
both clarity of function and commitment to broad Christian principles is the
on-going challenge for colleges of the church. This relationship varies:
sometimes faith and learning reside side by side, sometimes intertwined,
sometimes separated, but always in relationship. What binds them in
relationship is the intellectual and emotional honesty of an institution that
emphasizes integrity above appearances.
Colleges engage a broad
community, of which the denomination is a part. This broad community includes
the academe of disciplines and the civil society. The college serves its
community by fostering the development of intellectual potential. In doing
so, neither the faith of faculty and students, nor the disciplines studied and
taught, are ends to be reached in themselves. They are a means to an end,
tools to be used in education. The development of intellectual potential
includes an understanding of the role faith plays in our lives and the world.
An effective Christian education should produce graduates in whom no part of
decision-making is untouched by faith and no part of faith unaffected by the
world in which they live (Westlie).
In his paper, “An Alternative
Vision for the Christian University,” Ralph Wood cites Robert Wilkin’s
observation that “early Christians turned the Mediterranean world upside down
for three reasons: because of their radically ascetic life of prayer and
devotion, because of their enormous care for each other and all others who
were either emarginated or abandoned, and because of their brilliant
philosophical and theological thinking about the pressing intellectual
questions of the day.” It is primarily the third dimension that expresses the
need for colleges. In recent years, the denomination has consistently pressed
colleges to function like churches, increasing the emphasis on the first two
dimensions and actively discouraging emphasis of the third dimension. If this
third dimension is diminished, there is simply no need for Christian colleges,
as the third dimension most clearly defines the way in which the college
differs from the church.
To be great Baptist colleges
means we must first be great centers of intellectual challenge. We serve the
church best in that role; indeed, there is no other institution to serve the
church in such a way.
Sources:
Westlie, John; from an unpublished paper at
William Jewell College, “College Mission, Christian Mission, and Academic
Mission,” October 2005.
Wood,
Ralph; “An Alternative Vision for the Christian University,” a panel presented
at NABPR, November 2004.
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Local Church |
Creative Ministries in
the Local Baptist Church:
This series highlights local churches who are
intentionally creative in their approach to ministry. This month's
featured local church ministry is Partners in Peacemaking of First Baptist
Church of Seattle, of which Stephen Jones is pastor.
"Partners in
Peacemaking"
By Stephen Jones
Seattle First Baptist Church has been an historic peace church throughout most
of the 20th Century. Before and during World War II, our
pulpit was occupied by two different leaders who opposed the war and were
avowed pacifists. During this war, the church had 260 men and women
serving in the armed services. Support for them had to be separate from
dissent about the war.
The church formed a
Peace Action Fellowship during those years that continues today in a group
called Partners in Peacemaking. The group advocates for peacemaking in many
ways, including an opposition to the current war in Iraq. In 2004, Seattle’s
main anti-war protest began in the sanctuary of Seattle First Baptist Church
and proceeded to the city’s waterfront with thousands filling ten city
blocks. In 2005, the church hosted a variety of peace choirs in Seattle in a
city-wide concert to raise awareness and celebrate peace in a time of war.
The church’s pastor
at the time of the Vietnam War also expressed his active opposition. One of
the church’s most pronounced positions on peacemaking was during World War II
when Seattle’s large Japanese community came under suspicion by the majority
population. This led to the eventual forced internment of the Japanese and
the loss of their personal property and farms in and around Seattle. An
entire Japanese neighborhood just two blocks from Seattle First Baptist Church
was confiscated and never returned. The church’s pastor objected
strenuously. Many church members began patronizing Japanese businesses at the
very time others were boycotting these businesses. The youth group of the
church gave blood to a young Japanese man facing surgery in a nearby
hospital. The pastor visited the internment camps and offered communion.
Many church members secretly stored household valuables of the Japanese, an
action that would have been viewed as aiding and abetting the enemy.
In 2005, Justice
Charles Z. Smith received the coveted Dahlberg Peace Award at the American
Baptist Biennial in Denver. Justice Smith recently retired from the Washington
State Supreme Court and is a member of Seattle First Baptist Church. He has
devoted his life to peacemaking in terms of racial justice, advocacy for the
marginalized, and legal justice.
Partners in Peacemaking
engages in legislative advocacy, education of the congregation around peace
issues, peace vigils, and recently adopted a Peacemakers Room in the church to
lift up the church’s celebrated history in peacemaking.
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Baptists
Bible and Poor
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Baptists, the Bible, and the Poor: Charles E. Poole is a Baptist minister with Lifeshare
Community Ministries in Jackson, Mississippi where he delights in
ministering alongside the poor. "Chuck" Poole, a provocative
preacher and servant pastor, served Baptist churches for twenty-five years. Among
the churches he has served are First Baptist Church, Macon, GA, First Baptist
Church, Washington, DC, and Northminster Baptist Church, Jackson, MS.
"No Mystery to Hide Behind"
By Charles E. Poole
How do you know when you’ve crossed the line that separates living with
mystery from hiding behind mystery?
Living with mystery
is a necessary dimension of a mature Christian life. When it comes to
creation, salvation, eschatology, prayer, human suffering and a long list of
other wonders, the capacity to live with mystery is a sign of real maturity.
As our Baptist friend Cecil Sherman once said, “It is unbecoming of us to
claim to see through a glass clearly when no less a giant than the apostle
Paul confessed to seeing through a glass darkly.” As usual, Cecil nailed
it. It’s true. There is much mystery that simply lies beyond our knowing.
Better to struggle with hard questions that forever go unanswered than to
snuggle with easy answers that forever go unquestioned. There is a lot of
mystery, and when we encounter it, we need to be careful to embrace it, live
with it and resist the temptation to say more than we know in an effort to
explain it.
On the other hand, we
must be equally careful not to hide behind mystery where none exists. Take the
whole matter of the church and poverty, for example. There is no mystery here.
From front to back, the Bible speaks with one clear, consistent, unambiguous
voice about the responsibilities of those who have enough to those who
struggle. As much as we Baptists cringe to admit it, the Bible speaks with
more than one voice on many subjects, even on the critical question of how we
enter eternal life. (By grace in Ephesians 2:1-10, by works in Luke 18:18-22.)
But when it comes to how the people of God should respond to the poor, the
Bible speaks with one clear, unambiguous voice, all the way from Leviticus
19:9-10 (“When you harvest your fields, you shall not reap all the way out
to the edges, but you shall leave the edges for the poor.”) to I John 3:17
(“How does God’s love abide in anyone who has this world’s goods and sees a
brother or sister in need and yet refuses to help).”
But what about John
12:8, where Jesus says, “The poor will always be with you”? Even there,
Jesus is quoting from a passage that calls us to care for the poor,
Deuteronomy 15:11, “Since the poor will always be with you, I command you
to open your hand to the poor and needy.”
The truth is,
when it comes to the church’s response to the poor, there is no mystery
concerning our calling. There is enormous complexity concerning the causes of
poverty; complexity which includes the issues of race and education and
government roles and personal responsibility and a long list of other rugged
difficulties. The causes and cures of poverty are weighed down beneath many
layers of complexity. But our calling is clear. No mystery here: “Bring the
homeless poor into your house” (Isaiah 58:7) “Give to anyone who begs
from you” (Matthew 5:42) “When you have a dinner, invite the poor”
(Luke 14:13) “Those who have much should not have too much, so that those
who have little will not have too little” (II Corinthians 8:15). When it
comes to our churches, the Bible and the poor, there is no mystery behind
which to hide. We can say we don’t always know how to help, but we cannot say
we aren’t sure if care for the poor should be central to the life of our
church. Especially we Baptists cannot say that. After all, we are people of
the Book, and the Book, which is teeming with mystery on many things, offers
us no questions behind which to hide when it comes to poverty. We can say,
“We won’t go.” But we cannot say, “We don’t know.”
Table Of Contents |
In
Response To ...
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"In
Response To
. . . Russ Moore and James Smith on the Gospel and Jimmy Carter"
By Bruce T. Gourley
Enough has been written about Baptist fundamentalism in recent years that the
subject is in danger of being oversaturated, it would seem. And yet these
modern-day legalists continue to outdo themselves as they rush headlong into
the religious chasm of the oldest heresy of all: pretending to be God’s
authoritative mouthpiece to the world.
Like the
Pharisees in Jesus’ time, today’s fundamentalists disdain anything Jesus says
that opposes their self-centered world view. Recently, Baptist leaders
from across the theological spectrum, called together by former president
Jimmy Carter and representing a large segment of Baptists in America, met to discuss ways
they could work together for the Kingdom of God. From this historical
gathering came a pledge to be obedient to the Gospel of Jesus Christ as the
Baptist leaders “committed themselves to their obligations as Christians to
promote peace with justice, to feed the hungry, clothe the naked, shelter the
homeless, care for the sick and the marginalized, welcome the strangers among
us”−Jesus’ own salvation criterion in Matthew 25.
However, a
commitment to the Gospel is not good enough for some Baptists. Within days of
the release of the
North American Baptist Covenant, fundamentalist
Southern Baptists dismissed the signers as liberals and heretics … in much the
same that six years ago they dismissed Jesus as the criterion for
interpreting Scripture in the Baptist Faith and Message 2000, declaring that too often Jesus is viewed as a
liberal. Russ Moore, dean at Southern Baptist Theological Seminary, seemed
particularly upset that some Baptist leaders dared pledge themselves to obey
the (liberal) commandments of Jesus: “the
Baptist left is the only side of the spectrum interested in these kind of
manifestos. I would have been outraged had conservative Southern Baptists
signed on to such a thing,” he fumed.
James Smith,
executive editor of the Florida Baptist Witness, also condemned the statement
and signatories.
According to Smith, the NABC is void of “basic
doctrinal truths” and at least three of the participating Baptist leaders are
heretics and/or “theologically suspect.”
One cannot
help but wonder how anyone who calls himself or herself a Christian
(much less a Baptist) could voice such disdain for the Gospel of Jesus and
towards persons committed to obeying the Gospel! Who, then, are the real
heretics? Jimmy Carter, perhaps more than any other Baptist in the world
today, lives out the teachings and principles of the Gospel, while Moore and
Smith mock the commandments of Christ and teach others to do likewise. "Woe
to you experts in the law, because you
have taken away the key to knowledge. You yourselves have not entered, and you
have hindered those who were entering" (Luke 11:52), Jesus said of the
fundamentalists of his own day.
The apostle Paul offers insight into why religious
legalists find the Gospel unsatisfying: they have a low view of grace, an
elevated view of law and self, and a resulting distaste for freedom in Christ.
“You who are trying to be justified by law have been alienated from Christ;
you have fallen away from grace” (Galatians 5:4), Paul admonished as he
preached grace and freedom as the basic doctrinal truths of the Gospel of
Christ.
Ultimately,
if the Bible is to be believed, the very Gospel which Moore and Smith are so
quick to reject will be the judge of all: the Gospel that separates the
faithfully obedient from the smooth-talking pretenders who set up shop as the
voice of God.
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that high school students graduating in 2006 or 2007 enter the religious
liberty essay writing contest sponsored by the Baptist Joint Committee
of Washington, D.C. Win a $1,000 and a trip to Washington!
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Dates to
Note
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Dates to Note
June 1-3, 2006, Baptist
History and Heritage Society annual meeting, First
Baptist Church of Washington, D.C. The meeting will be hosted by the Baptist
Joint Committee for Religious Liberty. The theme for the meeting will be “The
Contributions of Baptist Public Figures in
America.”
For more information,
visit the society’s website or e-mail Pam Durso at
pdurso@tnbaptist.org.
June 21-24, 2006, National Cooperative Baptist
Fellowship General Assembly, Georgia World Congress Center, Atlanta, GA.
For more information, go to
http://www.thefellowship.info/CL/GeneralAssembly/2006.icm.
July 12-15, 2006, International Conference on Baptist Studies IV, Acadia
University, Wolfville, Nova Scotia, Canada.
The Fourth International
Conference on Baptist Studies will help to mark the centennial celebrations of
the Convention of Atlantic Baptist Churches. The theme is "Baptists and
Mission," which includes home and foreign missions, evangelism, and social
concern. For
more information, contact Professor D.
W. Bebbington, Department of History, University of Stirling, Stirling FK9
4TB, Scotland, United Kingdom (e-mail:
d.w.bebbington@stir.ac.uk).
September 24-26, 2006, The Mercer Preaching
Consultation, St. Simon's Island, GA. Sponsored by the McAfee School of
Theology and The Center for Baptist Studies. Headline speaker: John
Killinger.
Click here for more information.
October 26, 2006, Negotiating Conflict in the
Congregation, Religious Life Center, Mercer University, Macon, GA.
Sponsored by McAfee Institute for
Healthy Congregations, McAfee School of Theology, The Center For Baptist
Studies and Cooperative Baptist Fellowship of Georgia. To register, mail
to Dr. Larry McSwain, McAfee School of Theology, 3001 Mercer University Drive,
Atlanta, GA 30341-4115 a check payable to McAfee School of Theology in the
amount of $39 by October 20, 2006. Registration at the door $49.
For a full calendar of Baptist events, visit the
Online Baptist Community Calendar.
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