Vol. 5 No. 9
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The Jesse Mercer Plaza
Mercer University, Macon Campus |
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Produced by The Center for Baptist
Studies, Mercer University
A Monthly EMagazine, Bridging Baptists
Yesterday and Today
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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Visit The Center for Baptist
Studies' Web Site at www.centerforbaptiststudies.org
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Table of
Contents
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TABLE OF CONTENTS
I Believe . . .
: Walter B. Shurden
"Leaving
Church, Loving Church"
The Baptist Soapbox: Gregory A. Boyd
"Trusting
God's Infinite Intelligence: Why We Need Not Fear a Partly Open Future"
Creative Ministries in the Local Baptist Church:
Mary Anderson
"Catastrophic
Needs Ministry, Woodlawn Hills Church, St. Paul, Minnesota"
Baptists and Peacemaking:
Glen Stassen
"The Sermon On the Mount Revisited"
Baptists, the Bible,
and the Poor: Charles E.
Poole
"Against Partiality in the Church"
In Response To . . .
: Bruce T. Gourley
"In Response to . . . America's Regional Gods"
Dates to Note
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I
Believe |
"Leaving Church, Loving Church"
By Walter B. Shurden
I believe . . .
in parish ministers. I really do. (I pirated and
paraphrased those two sentences from John Killinger: “I believe in the church.
I really do.”) Those local church ministers with an acute case of integrity
who have stayed in the trenches for a lifetime or for much of a lifetime are
among my most cherished heroes. I lacked the patience, the skill set, and the
spiritual courage to be a long time parish minister.
When I was a
young pastor of a very good church, I developed stomach problems. I went to
see Bill Lumpkin, an internist in our church. I told him my problems; he
talked with me for a while and checked me over. Then he said, “Buddy, your
problem is vocational.” “What do you mean?” I asked. He said, “Well, in my
work, I can tell people who bother me to go to hell; you can’t do that.”
Trapped in a
vocation where I could not tell people my fondest wishes for their eternal
destiny, I, therefore, fled to academia. Oh, of course, I have always fallen
back on the very convenient theology that said, “I felt called to other forms
of ministry.” (Barbara Brown Taylor turned her cards face up about the
pastorate when she entitled her faith memoir Leaving Church.) And I
really, honestly, truthfully (no defensiveness here) have felt called to
“other forms of ministry!” Candidly, I have enjoyedno, lovedevery ministry
position I ever had, even the administrative, the one I enjoyed the least. And
yet, despite my convenient theology of “call” and my very deep sense of joy
and gratitude for every ministry position I have ever had, I have lugged
around for four decades an unspoken tug, an unmistakable pull toward local
church ministry. And in an odd way I have been glad for that discomfort.
More than
once I have almost “surrendered” and returned to local church ministry.
Several years ago Kay and I talked with a pulpit search committee from what I
considered to be one of the very best Baptist churches in my orbit. At the end
of our conversation in Beall’s Restaurant in Macon, GA, I told them that they
needed to look somewhere else. On the way home, I said to Kay, “Well, that
settles it; if I won’t go to that pastorate, I won’t go to any.” That
experience, and my increasing age, resolved the issue for me.
Whence come
these vocational reflections? Four books and one death resurfaced the unspoken
tug and the unmistakable pull. The death on July 3 was that of W. W. Finlator,
longtime and outrageously courageous pastor of Pullen Memorial Baptist Church
in Raleigh, NC. What a priest of God! A sincere prayer for Christ’s Church:
“Oh God, give us more Bill Finlators.” The books, one novel and three memoirs,
in order of publication dates, are: Open Secrets: A Spiritual Journey
through a Country Church by Richard Lischer (2001); Gilead by
Marilynne Robinson (2004); Leaving Church: A Memoir of Faith by Barbara
Brown Taylor (2006); and Seven Things They Don’t Teach You in Seminary
by John Killinger (2006).
Four very
different groups of people need to read these books. First, seminarians or
those out of seminary three years or less should have a gun held to their
heads until they have read all four. Second, those of us who “left church”
should read them to keep us focused on the fact that our task is to relate our
ministriesacademic, denominational, or administrativeto the stench as well
as to the fragrance of local church life. Thirdly, the laity desperately need to
read these books to get clued in on what keeps their ministers awake at night
and what makes them cry. And fourthly, ministers, like Bill Finlator, who have
stayed in parish ministry for all their lives, need to read these books to be
reminded that what they do day after day are among life’s most important
offerings to the Divine.
At Mercer
University we sponsor what we call the Mercer Preaching Consultations (MPC).
In a few days, John Killinger will be with us at St. Simons for MPC ’06. He
will speak three times. His topics are “Preaching as the Footnotes of
Mystery,” “Preaching That is Important is Always about the Important Things in
People’s Lives,” and “Preaching for a DecisionYours.” If you are a local
church minister, you really ought to try and make this meeting, because you
are probably like Barbara Brown Taylor. She said, “The demands of parish
ministry routinely cut me off from the resources that enabled me to do parish
ministry” (98). At MPC ’06 we will try hard to be a resource for your high
calling.
You still have time to register. If you simply must miss MPC ’06, try us
again in ’07 when Barbara Brown Taylor will be our featured presenter.
At the Mercer
Preaching Consultations we try to speak honestly of the universal temptation
we have of “leaving church” and of the unmistakable pull we have toward
“loving church.”
Table Of Contents
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John Killinger's Latest Book:
Seven
Things They Don't
Teach You in Seminary
1. “Churches are Really Institutions, Not Centers
of Spirituality”
2. “To Most Churches, Appearances Are More Important than Reality”
3. “Every Successful Minister is Drowning in a Sea of Minutiae”
4. “Pastoral Search Committees Seldom Know or Tell the Truth”
5. “Preaching to the Same Congregation Sunday after Sunday is
Extremely Hard Work”
6. “There is a Meanness in Some Church Members that is Simply
Incredible”
7. “The Calling to Be a Minister Transcends All the Problems that
Being a Minister Entails" |
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Hear John Kilinger at the
MERCER PREACHING
CONSULTATION 2006
September 24-26, St. Simons, Georgia |
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Main Presenter
- John Killinger
Featured Speaker - Fisher Humphreys
Music Leader - L.C. Lane
and many other great speakers!
View the Program here.
Limited Enrollment. The Consultation
sold out the
past two years.
Click here to register! |
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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. Gregory A.
Boyd, Preaching Pastor of the Woodlawn Hills Baptist Church in St. Paul,
Minnesota, and former professor of theology at Bethel College.
"Trusting
God's Infinite Intelligence: Why We Need Not Fear a Partly Open Future"
By Gregory A. Boyd
Open Theism is the view that God knows the future partly as a realm of what
might and might not come to pass. Since God sovereignly chose to give
angels and humans free will, this view holds, the future is partly “open.”
Defenders of this view, such as myself, argue that it is biblically,
philosophically and practically superior to the more traditional view that
holds that the future has been exhaustively settled (in God’s knowledge if
not by God’s will) from all eternity.
This view has arguably been the single most controversial issue debated among
conservative Christians for the last decade or so. As one who has followed
this debate rather closely, I’d like to take this opportunity to clear up a
foundational misunderstanding that has permeated the debate.
Without
question, the single most often repeated criticism of Open Theism raised in
the vast literature written against this view is that it allegedly diminishes
“God’s sovereignty.”
Since the God of Open Theism doesn’t know the future as exhaustively settled,
many argue that this God may be taken by surprise at what comes to pass. The
God of Open Theism therefore can’t promise to have a plan in place to bring
good out of evil, as Romans 8.28 seems to teach. Suffering might be altogether
pointless. Indeed, a number of critics have made the claim that since in the
Open View God isn’t certain of all that will come to pass, the God of Open
Theism can only guess at what might occur and hope things turn out reasonably
well. In the words of Bruce Ware, one of the foremost critics of Open
theology, the God of Open Theism is a “limited, passive, hand-wringing God.”
Such an impotent view of God understandably strikes fear, if not revulsion, in
the hearts and minds of many believers who hear it. In reality, I will now
argue, the charge could hardly be further from the truth. I will contend that
if we truly believe God is omniscient, possessing unlimited
intelligence and knowledge, there is no basis for concluding he is less “in
control” if he knows the future partly as a realm of possibilities than he is
if he knows the future exclusively as a realm of eternally settled facts. In
fact, I shall argue that any view of God which thinks God gains any
significant providential advantage simply by virtue of knowing the future
exclusively as a realm of eternally settled facts (rather than as partly
comprised of possibilities thereby concedes that it has a limited view of
God).
More specifically, ironic as it sounds, I shall argue that this charge is
premised on a denial of God’s omniscience.
To
begin, we humans obviously are less “in control” when we face a future partly
comprised of possibilities than we are when we face a future that is
exhaustively settled. This is why we experience more stress playing a
(serious) game of chess, for example, than we do when working on an assembly
line. But this is so only because we humans have a limited amount of
intelligence. The more possibilities we have to anticipate, the more we
have to divide up our limited intelligence to anticipate each one.
Unlike us,
however, God is not limited in intelligence. So far as I can see, very few
people– including most critics of the Open View of God–have adequately come to
grips with this important fact. If God has unlimited intelligence, God
doesn’t have to divide up his intelligence to cover possibilities the way we
do. Rather, a God of infinite intelligence could anticipate each and every
one of any number of possibilities as though each and every one was
the only possibility–which is to say, as though each and every one
was an absolute certainty.
In other
words, for a God of unlimited intelligence, there is no functional difference
between anticipating a possibility, on the one hand, and anticipating a
certainty, on the other. With regard to any event that comes to pass,
the open theist can say as confidently as a traditional theist: “God had been
anticipating this very event from the foundation of the world.” It’s
just that the Open Theist adds that, because agents have free will, any number
of other events could have taken place as well. Yet, because the Open Theist
believes God is infinitely intelligent, he can maintain that if any other
event had taken place he would be saying the exact same thing about
that event: “God had been anticipating this very event from the
foundation of the world.”
Though we
repeatedly read the claim that open theists deny God’s omniscience, it should
now be clear that, as a matter of fact, the God of Open Theism doesn’t know
less than the God of classical theism. To the contrary, in this view
God knows much more. The God of classical theism knows only one future
storyline as a certainty and therefore anticipates it perfectly. The God of
Open Theism knows an innumerable number of possible future storylines–but God
anticipates each and every one as though it was the only
future story-line. Far from diminishing God’s intelligence and knowledge,
therefore, the Open View greatly exalts it.
In fact, we
may go further and note that only a God who lacked infinite
intelligence and exhaustive knowledge would gain any significant providential
advantage by knowing the future exclusively as a realm of settled facts as
opposed to a realm partly composed of possibilities. Only a God of limited
intelligence and knowledge could improve his anticipatory skills by acquiring
certainty about a possible future event. In other words, only a limited God
would anticipate a certainty better than a possibility. Hence, only a limited
God could be in any way threatened by a partly open future; would have to
“guess” at what might come to pass; might be caught by surprise, and would be
put in a position where he must passively hope for the best.
Ironic as it
seems, therefore, I have to conclude that the criticism that the Open View
denies God’s omniscience that diminishes his sovereignty is itself premised on
a denial of God’s omniscience!
In closing,
when Bruce Ware informs us that the God who faces a partly open future is a
“limited, passive, hand-wringing God,” he’s actually telling us a good deal
about his own view of God–but absolutely nothing about the God of Open
Theism. Sadly, it’s evident that Bruce Ware’s God would be reduced to a
“hand-wringing” deity if he had to anticipate possibilities rather than
certainties. His God must foreknow all as a certainty (and, in point of fact,
predestine all) in order to confidently face the future. But a truly
omniscient God–a God of unlimited intelligence and knowledge–would have no
such requirements.
My
encouragement to Bruce and to the numerous other critics who dread the
consequences of a partly open future would be: Have faith in God’s
infinite intelligence! If you do, you’ll see you have nothing to fear
about a partly open future.
Table Of Contents
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Quotes on the right
are from
Taylor's
website.
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Baptist Studies Bulletin Recommends
Leaving
Church: A Memoir of Faith
by Barbara Brown Taylor
"In the tradition of the writings of Kathleen Norris and Anne Lamott,
Taylor gives an account of her journey. From city to country, from full
time parish minister to college professor, from urban dweller to
part-time farmer, Taylor discovers that life with God entails "a
wondrous uncertainty" despite our best laid plans. After ten years in a
big urban church, Taylor arrives in Clarkesville (population 1,500)
thinking her dream has come true. And it has. But five and a half years
later, Taylor realizes that in order to keep her faith she must now
leave the church--that, in fact, God is leading her into a new
direction, one she could not have imagined when she was first ordained.
Anyone who has experienced doubts about his or her chosen vocation, or
those drawn to worship God in a community but who have a hard time
finding their place in church, will find a kindred spirit in Taylor."
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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 emphasis focuses on the Catastrophic Needs
Ministry of Woodlawn Hills Church,
St. Paul, Minnesota. Associate Care Pastor
Mary Anderson discusses the impact of this ministry within the Woodlawn Baptist
fellowship.
"Catastrophic
Needs Ministry, Woodlawn Hills Church, St. Paul, Minnesota"
By Mary Anderson
A short time ago we had some devastating things happen
to people at Woodland Hills and our ministry structures could only do a small
amount to help them recover. One of our Children’s Ministry pastors took a
tragic fall while helping friends put a new roof on their home. The final
conclusion was that irreparable damage was done to his spinal cord and he was
paralyzed from the waist down. Others had serious illnesses that threatened
to wipe out finances and were taking a toll on them and their family members.
We have a congregation numbering over 4,000 and it became apparent that many
people were not aware of many of the needs of others, especially those that
were catastrophic in nature. The church’s benevolent fund can only handle a
certain amount of these cases and can only offer a small amount of financial
assistance.
As an answer to this
problem we created what we call our Catastrophic Needs Ministry. This
ministry allows people who are facing imminent financial or emotional crisis
due to a serious event in their life to communicate their needs to our church
body for the purpose of obtaining support. They may choose to hold a
fundraising event or just have a trust account set up to which people can
donate. In addition, the church facility may be used without cost for the
fundraising event. The situations that have been targeted for aid are:
* An accident or serious injury
* Serious illness that would be life-threatening or chronic long term (where
finances
would be impacted)
* Death (the effects on those left behind, financially especially)
* Natural disasters such as tornado, fire, flood, etc.
In addition, we communicate these needs through our weekly bulletin, Web site
and on-site kiosks in our Gathering Area. We want to be sure plenty of
exposure is given with details about how people can help show the love of
Christ to those in their midst.
We are happy to report
that the first fundraiser that was held for our Children’s pastor was very
successful. They were able to raise more than enough to meet their needs, one
of which was equipping a vehicle for him to drive to and from work. It is
truly amazing to see how God will work if we just make a way. He is blessed
when we pull together for the good of another.
Our prayer is that we
will not use this ministry much in the future. But if we need to, we know new
structures are in place and that God and others in the body will make a strong
statement to those whose lives are forever altered by tragic circumstances.
Table Of Contents |
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“NEGOTIATING CONFLICT
IN THE CONGREGATION”
McAfee Institute for Healthy
Congregations,
McAfee School of Theology,
Center For Baptist Studies and
Cooperative Baptist Fellowship of Georgia
October 26, 2006 @ Religious Life Center,
Mercer University,
Macon, Georgia
Begins at 9:30 AM, Concludes at 3:30 PM
Featuring: Dr.
Dennis Burton, Workshop Leader
For more information and to
register, contact Dr. Larry McSwain. |
Baptists
and
Peace-
Making |
Baptists and Peacemaking:
A noted theologian and ethicist, Glen
Stassen is the Lewis B. Smedes Professor of Christian Ethics at Fuller
Theological Seminary in Pasadena, California. Prior to his current
position, he taught at Southern Baptist Theological Seminary for 20 years.
He has been a visiting scholar at Harvard University, Duke University and
Columbia University.
"The Sermon on the Mount
Revisited"
By Glen Stassen
We are in an
age of intermingling. Many religions and faiths, immigration, email and TV
connections with what's happening all over, trade and economic globalization,
pluralistic interconnection of cultures, the rise of denominationally
independent churches—all these intermingle in our awareness. And we are
experiencing a loss of confidence in Enlightenment claims to know the
universally rational truth. Rationality is not universal; it is pluriform.
Many people
have only secular individualism where faith, commitment, covenant, and purpose
should provide meaning. Many just believe in doing their own thing for their
own desires. Life is mostly devoid of any larger purpose. What remains is lust
for money and shopping.
Many react
against secular individualism and flee to authoritarian reactionaryism. They
want an authority to tell us what is right and to tell us we should be
imposing authority and punishing or at least blaming people with different
beliefs or lifestyles.
The
authoritarians claim to be Christians and react against the secular
individualists. (Revelation 13—they dress up with horns like a lamb and tell
us to bow down to the ruling beast.) The secular individualists react against
the authoritarians and think the authoritarians speak for Christianity. So
they reject Christian faith. It's a vicious cycle. It's doing us damage. And
it could still do worse. Fritz Stern's book, The Politics of Cultural
Despair, tells how authoritarian reaction against secular individualism
prepared many Germans to support nationalism, authoritarianism, and
militarism, and eventually they got Hitler.
But Baptists
and believers'-church people have a third way. We are baptized into Jesus
Christ—into death to sin with Christ and into resurrection to live in Christ.
That's not authoritarianism in the name of Christianity and it's not secular
individualism. We have a guiding star—Jesus Christ is Lord. We can find our
identity neither in secularism nor authoritarianism, but in the way of Jesus.
But the way
of Jesus has been thinned down and accommodated to culture. So people praise
Jesus but don't get the guidance Jesus truly gives. The way of Jesus gets
reduced to the culture war between individualism and authoritarianism.
Clarence
Jordan, Howard Rees, Helen Johnson, and W. W. Adams inspired me to dig into
the Sermon on the Mount to recover my believers'-church identity. I discovered
that the Sermon on the Mount has been badly misinterpreted by a tradition of
individualistic idealism as if it were "high ideals" or even "hard teachings."
It's not high
ideals; it is the way deliverance from secularism on the left and
authoritarianism on the right.
So I have
researched and prayed and dug and meditated, and found a whole new
interpretation of the Sermon on the Mount that recovers it as the guiding way
for our lives. Actually, it's not a "new" interpretation; it's Jesus' and
Matthew's interpretation. Or at least a whole lot closer to it. It's based on
the discovery that the Sermon is not at all "antitheses," and is never just a
prohibition of something impossible to prohibit, like anger.
It's not
prohibitions at all, but transforming initiatives of grace-based deliverance
from our vicious cycles.
Jossey-Bass
has just now published the result: Living the Sermon on the Mount:
Practical Hope for Grace and Deliverance. Jossey-Bass gets its books in
stores like Barnes and Noble and Borders, where ordinary people buy books. I
wrote it for people, for church members, for study groups, for Sunday School
classes, not just for scholars.
But it has
gotten major affirmation from the scholars; see my long, technical article in
the most authoritative scholarly journal, The Journal of Biblical
Literature (summer, 2003). And the endorsements on the back of the book by
Jim Wallis, Ron Sider, Amy Laura Hall, Richard Rohr, Willard Swartley, and
Cheryl Bridges Johns say things like "This is the most helpful analysis of the
Sermon on the Mount that I have ever studied."
I hope you
find it a guiding star in a time of confusion, and I hope you get your friends
to read it!
Table Of Contents |
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.
"Against Partiality in the
Church"
By Charles E. Poole
Congregations who order their lives by the rhythms of the common lectionary
are hearing portions of the book of James read each Sunday this September. On
Sunday, September 10, the lectionary assigned the church to read James 2:1-10,
an admonition against partiality toward the wealthy in church. James chapter
two prohibits making distinctions in church between those who have much and
those who have little (James 2:2-4).
There may be no single passage
of scripture we Baptists ignore so blissfully as that. We usually get more
excited when wealthy, prominent people join our churches than when poor people
join. We sometimes make special appeals to people of wealth when we are in
“capital campaigns;” courting big givers with “kick-off” banquets and printing
pledge packets that designate our need for so many gifts of this size, so many
of that size, etc. We have even been known to relocate our churches from “bad”
neighborhoods to “nice” neighborhoods.
All the while, we continue to
profess to be “people of the Book,” despite our glib dismissal of what that
Book says.
I repent. I ask you to join me.
Table Of Contents |
In
Response To ...
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"In Response to . . . America's Regional Gods"
By Bruce T. Gourley
Rather than one nation under God, America is one nation under four Gods
according to a newly-released, hallmark study of religious beliefs and
attitudes throughout the nation, conducted by Baylor
University and the Gallup organization and entitled, “American Piety in the 21st
Century: New Insights into the Depth and Complexity of Religion in the United
States.” The study, although intriguing, offers little context in the way of
today’s Baptist scene or in regard to the history of Christianity in America,
a shortcoming which I have taken it upon myself to remedy.
The God of the
South, for example, is the Authoritarian God, a deity who is personally
involved in the lives of individuals and the nation, but is ever ready to
unleash thunderbolts of judgment on the unfaithful and the ungodly. This God,
worshipped by 43.5% of all southerners from Kentucky to Texas, is the God for
which Jerry Falwell, Pat Robertson, Richard Land and Albert Mohler act as
spokespersons. 9/11?
God’s wrath on America because of homosexuals and liberals,
according to Falwell and Robertson. A war against Iraq based on lies? The
lies don’t matter, according to Land,
as the southern God is a God of war. Should America
be a democracy or a theocracy?
How about a 20% theocracy, Mohler suggests. In
short, in this land of revivalism, biblical inerrancy, gender hierarchy,
poverty, racial tensions and political and social conservatism, the
Authoritarian God allows no (sexual) sin to go unpunished and no other Gods to
have even half as many followers as He. (As if to prove the point about
the South's judgmental God, a separate study has determined that
American life expectancy is lowest in the South.)
Speaking of New
England, according to the Baylor/Gallup survey, today’s Easterners from West
Virginia to Maine have the most balanced view of the American Gods. All four
of these Gods – Authoritarian, Benevolent, Critical and Distant – are nearly
equally represented in the East. The one-fourth who pay homage to the
Authoritarian God represent the remnants of 17th century New
England Puritanism and the First Great Awakening; the one-fourth who believe
in the Distant God (an indifferent cosmic force) reflect the influence of 18th
century Deism, itself a product of the Enlightenment; the one-fifth who worship a Benevolent God (a forgiving God who
is quick to forgive and expects his followers to lend a helping hand to the
oppressed and needy) have roots in the social conscious movements of the 19th
century and the the Social Gospel of the early 19th
century; and the one-fifth who believe in the Critical God (a somewhat
judgmental yet very distant God) likely reflect the world of academia that
characterizes Ivy League New England.
In the
Midwest, on the other hand, the Authoritarian and Benevolent Gods dominate,
vying for allegiance in a region that stretches from Ohio to the Dakotas.
Here was the birthplace of fundamentalism in Baptist life in the early 20th
century, yet here also is the industrial heart of America that symbolized
the promise and perils of capitalism in the late 19th and 20th centuries.
Headquarters (until recent years) of the Billy Graham Evangelistic
Association, Midwestern religion is nonetheless rooted more in the faiths
transplanted by 19th century European immigrants than traditional
Baptist views North or South. In the “heartland of America,” the tug-o-war
between the Authoritarian and Benevolent Gods has yet to be resolved.
Finally, the
far West embraces a God that seems befitting of the wide open spaces of the
lower West and eastern Montana, Wyoming and Colorado, the progressive views
and technological savvy of the West Coast, and the independent mindset of the Rocky Mountain region – the Distant God.
Nearly one-third of Westerners prefer this cosmic force of a deity who is
otherwise disengaged with the world he created. Just over a fourth of
westerners embrace the Benevolent God, perhaps reflecting the rural western
understanding of the need of community in order to survive the harsh elements
and loneliness that marks much of the region. Ironically, Mormon theology
contributes to both understandings of God – although founded upon a belief in
multiple gods hovering over far-away planets, Mormonism places great emphasis
upon community here on earth. Finally, the Authoritarian and Critical Gods
have much smaller followings, although the former presumably claims many
adherents in the Colorado Springs region under the guidance of prophet James
Dobson.
So there you
have it: one nation under four Gods. And if you don’t like the God of your
region, you can always pack up the U-Haul and relocate to the land of one of
those other Gods.
Visit Bruce's personal website
at www.brucegourley.com.
Table Of Contents
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Recommended Online Reading
for Informed Baptists
Compiled by Bruce Gourley
Faith Matters
Jim Evans
Jim Evans, pastor of First Baptist Auburn and longtime author of the
insightful "Faith Matters" column which appears in numerous Alabama
newspapers, now has his own website featuring past issues of his column.
The site contains some 300 columns written over the past six years.
Baylor Study:
American Piety in the 21st Century
Oxford Press
No longer is America "one nation under God;" Democrats are
roughly religious as Republicans; and one in five Americans has read Rick
Warren's Purpose Drive Life or one of the Left Behind volumes. These and
many other conclusions emerge from a massive, hallmark Baylor religious survey
of contemporary religious life in America. |
Dates to
Note
|
Dates to Note
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 2-3, 2006, A Theological Discussion, "A
Theology of Ministerial Leadership," featuring William E. Hull and David W.
Hull. Knoxville, Tennessee.
Click here for more information.
October 8-10, 2006, Candler School of Theology
Fall Conference, "Faith, Politics, and Policy."
Click here for more information.
October 12-13, 2006, Conference on Ethics in
Ministry, "How to Be a Good Minister," featuring Tony Campolo. McAfee
School of Theology, Atlanta, Georgia.
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.
November 5-6, 2006, CBF/GA Fall Convocation, "A
Gift Too Good to Keep!" First Baptist Church of Christ of Macon.
Speakers: Rob Nash, CBF National Global Mission Coordinator, and Bill
Underwood, Mercer University President. For more information, visit
www.cbfga.org.
December 29, 2006 - January 2, 2007, Antiphony,
"Call and Response." Hyatt Regency, Atlanta, Georgia. For more
information, visit
www.antiphonyonline.org.
February 7-10, 2007, Current Retreat, "Let
Justice Roll." First Baptist Church, Austin, Texas. Registration cost is
$100 for ministers and lay leaders, $55 for seminary students.
Click here for more information.
February 19-20, 2007, Self Preaching Lectures,
McAfee School of Theology, Atlanta, Georgia. Speaker: Tom Long.
For more information, email
Diane Frazier.
For a full calendar of Baptist events, visit the
Online Baptist Community Calendar.
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