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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TABLE OF CONTENTS
I Believe . . .
: Walter B. Shurden
"Baptist
Freedom is Not Recklessness"
The Baptist Soapbox: Jimmy Allen
"The
Importance and Urgency of the New Baptist Covenant Celebration"
The Spirituality of Baptist Leaders in Seventeenth
Century America:
Wm. Loyd Allen
"The Spirituality of William Screven
(1629-1713)"
My Six Favorite Books on
Southern Religion:
Wayne Flynt
Walter Rauschenbusch, A Theology of
the Social Gospel
In Response To . . .
: Bruce T. Gourley
"Julie Pennington-Russell and Dorothy Patterson"
Dates to Note
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I Believe |
"Baptist Freedom is Not Recklessness"
By Walter B. Shurden
I believe . . .
that the Baptist freedom that many Baptists
unapologetically exalt is not a synonym for recklessness. Rather, “freedom” is
the essential DNA of the Baptist organism.
I am sure there are
exceptions, but I am very honest when I say to you that I don’t know any
Baptist who has lobbied for “freedom” who has also equated that freedom with
irresponsibility. The most progressive Baptists that I have ever known or read
understood that there is a Statue of Responsibility beside the Statue of
Liberty in the Baptist house.
We know that
freedom in Christ mandates service for Christ. The
best definition of church that I have ever heard is “All who love Christ in
the service of all who suffer.” Those of us who call for Baptist freedom know
that.
So contrary to what
some seem to allege, “Soul Freedom” is not a Baptist mantra of liberalism,
drunk on self-indulgence. The entire theological spectrum, from fundamentalist
to liberal and all that is between, requires freedom. Without it nonenot one
of us!has a permanent place to stand.
So, “Freedom” is
not a nasty little slogan designed to dodge serious discipleship. Freedom is
the only path that leads to a serious following of the Carpenter. And that is
what the voluntary nature of Baptist life is all about! Serious
discipleship! When Baptists called for believer’s baptism, they wanted one
thing: for every individual to have the freedom to take seriously following
Jesus. That is why every baptismal pool in every Baptist church throughout the
world is watery testimony to soul freedom.
Baptists have not
shouted “freedom” to escape the will of God; they have treasured
freedom so that they could obey the will of God.
Our Baptist
ancestors and all who follow in their train did not embrace soul freedom to
denounce the Bible as the Word of God; they caressed freedom so
that they could affirm the Bible as the Word of God.
It never dawned on
our ancestors to pit “soul freedom” against “biblical authority.” They did
recognize, however, that “soul freedom” could and would issue in diverse
interpretations of the Bible.
So let’s be clear.
“Soul freedom” encourages diverse interpretations. It does not suggest in the
least, however, that Baptists have no firm certainty regarding the centrality
of Holy Scripture. Our struggling forebears were as certain and dogmatic (and
at times sarcastic and mean) about their views as the most fervent bishops in
the Church of England. They were as certain and dogmatic as the most rigid
Puritans of New England. However, there was a huge, huge difference! The
theological dogmatism of the bishops and the Puritans led to coerced
uniformity, while the spiritual convictions of Baptists' led to voluntary
diversity.
I encourage you to
go back and read Baptists’ earliest cries for freedom. Read Thomas Helwys’
1612 The Mystery of Iniquity and John Clarke’s 1652 Ill Newes from
New England and Obadiah Holmes’ 1675 Last Will and Testimony. These
Baptists, who spoke from the underside of life, did not use freedom to engage
in a kind of navel-gazing individual freedom with no concern for the greater
common good. They did not plead freedom to bypass the Bible. They agitated for
freedom, they went to jail for freedom, they bled for freedom because they
believed the Bible required it. They believed in the seventeenth century what
you and I must believe in the twenty-first century: freedom of conscience is
God’s Will for creation!
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Soapbox |
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 Jimmy Allen,
long-time Baptist leader and Coordinator/Program Chair of the New Baptist
Covenant Celebration.
"The
Importance and Urgency of the New Baptist Covenant Celebration"
By Jimmy Allen
The gathering of Baptist believers of North America in the World Congress
Center in Atlanta January 30-February 1, 2008 is unprecedented and long
overdue. It is filled with positive possibilities. It was born, as many of the
most effective movements of God have been, in the hearts of two Baptist
laymen. Bill Underwood, lawyer and new President of Mercer University and
Jimmy Carter, Sunday School teacher and former President of the United States,
invited a cross section of leaders represented in the North American Baptist
Fellowship of the Baptist World Alliance to explore what could be done to
discover common ground around the mandate of Jesus in Luke 4.
The meeting has met with a ready response by the majority of leadership groups
of Baptists in North America. Participating Baptist organizations represent
more than twenty one million of the thirty seven million Baptists in North
America. It will reach across the chasms created by racial, economic and
regional barriers that have divided us for more than a century. The last time a
meeting of all kinds of Baptists came together to worship, plan, and
prioritize our witness in the world was in 1814. That meeting, known as the
Triennial Convention, centered on foreign missions. The 2008 meeting centers
in fulfilling the command of Jesus to preach good news to the poor, proclaim
release to the captives, restore sight to the blind, set at liberty
those who are oppressed, and proclaim the acceptable year of our Lord. Tragic
divisions over racism and slavery issues divided our nation. It also divided
and diverted the efforts to join the local churches of the Baptist movement in
a united effort that could grow to reach across regional, racial, economic,
and doctrinal lines.
A
few decades ago the rumor was spread by that God was dead. Conferences were
held to
perform autopsies, lament disappearance of signs of life, and search for ways
in which humanity could grope its way into a faithless future. It turned out
that people were weeping at the wrong funeral, sorrowing over the wrong
things. A resurgence of energy of searching soul spilled over the levees of
organized religion and into many levels of our culture's youth, business, mega
churches, interest in the mystical, arts and books, movies, sports. God was
not dead after all. He was simply moving in new and powerful ways in a
secularized and materialistic society.
Now the rumors center on post denominationalism. The fragmented, fractured,
and failing structures of religious denominations have many of us grieving
over what might have been. We see the erosion of the mission passions we once
knew. There was a day in which we were introduced to the world through our
church houses. That day is gone. Thomas Friedman is right in his pivotal book
on globalization titled The World Is Flat. The forces of change coming
out of instant communication through the Internet mean that our young can
develop personal communications instantly across the globe. Travel throughout
the world has created not just a tourist touch with other cultures, but
economic ties and relationships across the globe. We get our instructions on
how to use our electronic equipment from people sitting in India, Bangladesh,
or Indonesia. Hands on participation missions means that we go personally to
help build homes, treat people in medical clinics, teach short term classes in
Christian nurture, and feed the hungry. We need to discover means to share
God's unchanging good news in this changing world.
A
society being reshaped by forces beyond our comprehension has caused some
institutions of religion to seek to use the powers of the state to preserve
their places of influence. Ego struggles, isolation of people of diverse
opinions despite the vitality of their faith, an erosion of denominational
loyalty, "mountain out of mole hill" religion plagues us. But we are weeping
at the wrong funeral, sorrowing over the wrong things. Denominations are not
dying, they are changing strategies. They are essential ingredients of what is
and face the changing challenges of what must be.
I
had no idea almost three decades ago as I presided over the formation of
Cooperative Baptist Fellowship that we were creating out of our woundedness a
laboratory for change and renewal. NETWORKING IS THE KEY. God is moving again
in new and powerful ways. Now we are ready under God's guidance to move into
the whole new movement of national and international impact.
Dr. Herbert Reynolds, Baylor University President Emeritus, said the week
before his death that "this tremendously important initiative can have the
most profound impact on the advancement of Christianity in this hemisphere
since the First Great Awakening in America in the 18th century."
DON'T MISS IT! COME JOIN US IN ATLANTA JANUARY 30-FEBRUARY 1 AT THE
CELEBRATION OF THE NEW BAPTIST COVENANT!!!
Photo of Jimmy Allen is from an
interview with PBS.
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Spirituality |
The Spirituality of Baptist Leaders in Seventeenth Century America:
This series focuses on early Baptist
spirituality, offering insight from the past for today's Baptists. This
month's contributor is Wm. Loyd Allen. Loyd is Professor of Church
History and Spiritual Formation at Mercer University's McAfee School of
Theology.
"The
Spirituality of William Screven (1629-1713)"
By Wm. Loyd Allen
Evidence is scarce for William Screven’s spirituality—his experience of a living
encounter with God, and the resulting transformations in his inward
and outward life. John Bunyan’s Pilgrim’s Progress and Roger Williams’s treatises open windows into their respective souls, but
no such first-hand accounts of Screven’s private thoughts or
testimony survive, save a few letters and documents about official
church matters. History is all but silent on his faith during five
of his eight decades of life. The best reconstruction of Screven’s
life is Robert A. Baker’s. Baker’s recent research exposes all
previous attempts as seriously flawed in significant essentials.
According to Baker, William Screven (1629-1713) was an English
Baptist lay preacher who signed the Particular Baptist Somerset
Confession of Faith. He immigrated to America by 1668, where he
settled at Kittery, Maine, for about thirty years. There he became a
successful businessman, married into a prominent family, and
politically opposed Massachusetts’s theocratic claims on Maine. In
1681, Screven was baptized into the Boston Baptist church. (Baker
speculates Boston would not accept his former English baptism
without references.) Within a year the Boston congregation ordained
him as the founding pastor of a congregation in Kittery. Several
court records relate actions, including jail, taken against him for
defying the laws of the established church. Screven moved his church
to Charleston, South Carolina, in 1696. The congregation evolved
into the First Baptist Church of Charleston, mother church of
Southern Baptists in the American South. Screven remained pastor
until 1706, seven years before his death.
William
Screven probably shared most elements of Baptist spirituality common
to his contemporaries. Three influences on his particular spiritual
life are clearly preserved in the documents: his Puritan heritage
with its Calvinist theology; his stand for liberty of conscience;
and his reliance upon the local church for spiritual formation.
Screven’s spirituality was of Calvinist Puritan lineage, which
sought inward transformation and outward amendment of life by God’s
grace in preparation for the return of Christ. “To that end,” wrote
Screven, “let us pray, every one himself, for himself, and for one
another, that God would please to search our
hearts and reins, so as that we may walk with God here, and
hereafter dwell with him in glory.” Bible study and preaching were
the main disciplines for spiritual formation handed on by the
Calvinist Puritans. Screven centered his vocation on this
discipline. The church at Boston recognized Screven’s Spirit-given
gift to “open and apply the word of God” by which “the Lord Jesus”
used him for “begetting and building up of souls in the knowledge of
God.” Baptist freedoms modified Screven’s Puritan legacy. Puritan
tradition gave Screven a spirituality saturated with scriptural
images, but his Baptist interpretations led him to reject Puritan
views of hierarchical spiritual authority in favor of liberty of
conscience as the foundation for divinely
initiated encounter. Like most Baptists of this era, issues of
church and state dominated much of Screven’s religious experience.
For him, the divine/human encounter was by its very nature exempt
from state interference. A number of surviving court records testify
to his commitment to follow individual conscience’s priority in
Christian obedience above that of civil theocracy, such as those of
Massachusetts or Maine. Screven also greatly valued Calvinist
theology, but Baptist freedom denied it the central place in his
spirituality. His last known letter advises a local church to seek a
pastor who held Particular (Calvinist) Baptist views, but Screven
welcomed General (non-Calvinist) Baptists into his Charleston
congregation from the start.
The key
to Screven’s spirituality is dedication to life in Baptist
community. Though edged out of dominant social, civil and religious
circles by his Baptist convictions, he refused to exchange his
standing within the covenanted community for social, civil, or
economic advantage. He regularly made the 100 mile round trip from
Kittery to Boston to be part of a local church. In signing the
Kittery church covenant, which he likely wrote, the new pastor
pledged with his congregants to walk together in faith with God and
one another that they might best follow the light “att present
through his grace given us, or here after he shall please to
discover & make knowne to us thro his Holy Spiritt.” The covenant
uses John 14:4’s depiction of branches living in mutual
interdependence on the one vine as its biblical image of life
together in Christ. The local Baptist church made William Screven’s
“spiritual clock tick."
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Flynt |
My Six Favorite Books on Southern Religion:
Wayne Flynt, retired Distinguished Professor of
History at Auburn University, is a world-renowned historian of the American
South whose contributions to the study of religion in the South are immense.
For the second half of 2007, Dr. Flynt shares with the Baptist Studies
Bulletin his favorite volumes on the subject of Southern Religion.
Walter Rauschenbusch,
A Theology of the Social Gospel
By Wayne Flynt
There is nothing worse than getting
a conversation started off in the wrong direction. For all the
influence of Walter Rauschenbusch, that is what he did in this
influential Baptist classic. Begun as the Taylor Lectures at Yale
shortly after the turn of the twentieth century, the book was not so
much about social justice as it was about positioning social justice
in a theological framework. Greatly expanded from the original
lectures, that is exactly what it did. And for a man who claimed to
be a church historian, not a theologian, Rauschenbusch knew his
theology.
The book
begins on solid ground. Drawing on his own first hand experience
pastoring a German-American Baptist church in the dreadful Hell’s
Kitchen New York slum, Rauschenbusch protested a “dumb-bell system
of thought” that put the social gospel on one end of the bar and
individual salvation on the other. The strength of the gospel, he
argued, was its unity.
Whereas
theology appealed very little to ordinary people, ethics
dramatically affected their lives and either brought them nearer to
God or drove them away by the relevance or irrelevance of belief
applied to their daily problems. In one of his best lines,
Rauschenbusch argues that “the working creed of the common man is
usually very brief. A man may tote a large load of theology and
live on a small part of it.”
Rauschenbusch
positions the origins of social justice in the prophetic teachings
of the Old Testament and the parables of Jesus. Though social
justice composed much of the bedrock of Christianity, subsequent
layers of church teaching virtually covered over this original core.
That being the case, it is too bad that Rauschenbusch did not use
anecdote and contemporary social description to challenge the
understanding of Matthew 25. Charity simply offered little hope to
the multitudes of poor people occupying 90,000 tenements in New York
City. Some fundamental social and economic policies had to change.
But
Rauschenbusch instead spends the rest of his treatise on forays into
theology: the social gospel and the consciousness of sin; the social
gospel and the fall; the social gospel and original sin; the social
gospel and personal salvation; the social gospel and the Kingdom of
God; the social gospel and the conception of God; etc. Occasionally
he uses biblical analysis (“If we can trust the Bible, God is
against capitalism, its methods, spirit, and results.”) but usually
he strays into the kinds of arcane theological discussion which he
criticized as irrelevant to the poor.
Subsequent historians of religion were understandably led astray by
the book. For instance, arguably the most influential historian of
the twentieth century and certainly the keenest analyst of southern
history, C. Vann Woodward, took from Rauschenbusch the notion that
the social gospel was wedded to liberal theology (which it certainly
was in Rauschenbusch’s thinking) and ecumenism. Since neither of
these took root in the South, he dismissed the social gospel as
irrelevant to the region as well. Not so! In fact I spent the
better part of 40 years arguing that social justice lends itself as
well to conservatives who take seriously prophetic biblical
teachings as to liberals. At least that was true among many Baptist,
Methodist, and Presbyterian ministers between 1900 and 1940. To
believe in the need for such ethical broadening of Christianity,
one need only have read the Bible and lived in burgeoning cities
such as Birmingham, Tampa, Memphis, or New Orleans, with all their
social problems, in the early twentieth century. Similar social
and economic conditions and the same Bible led many southern
preachers to the same conclusion as Rauschenbusch about the
applicability of the gospel to the working class lest that class be
lost to the church.
Recent
biographies of Rauschenbusch based on his extensive sermon files
have noted that even the author of this book seldom preached what he
wrote. His sermons called for personal salvation and ethical life
based on biblical text and application of the teachings of Jesus to
contemporary life. Too bad he did not root the social gospel in the
same biblical bedrock.
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In Response |
In Response to . . . :
The Associate Director of the Center for Baptist
Studies, Bruce previously served as a campus minister and professor of Church
History. In addition, he is an Internet entrepreneur and photographer,
and is ABD in his doctoral studies in American History at Auburn University.
"Julie Pennington-Russell and Dorothy Patterson"
By Bruce T. Gourley
This month two possible futures for women in Baptist life are taking center
stage, with Texas playing a role in both.
One possible future of women
in Baptist life is represented by Julie Pennington-Russell, until this month
the Senior Pastor of Calvary Baptist Church in Waco, Texas. Under her
tenure, the congregation, a dying inner city church in prior years, developed
into one of the most dynamic Baptist congregations in America, tripling in
attendance, attracting large numbers of young adults, and developing a
successful ministry to inner
city residents.
Having revived Calvary Baptist, Pennington-Russell assumes the pastorate of
historic First Baptist of Decatur, Georgia, this coming Sunday.
Affiliated with both the Cooperative Baptist Fellowship and the Southern
Baptist Convention, First Decatur, located in an Atlanta suburb, straddles areas of both wealth
and poverty. And although an increasing number of women fill Baptist
pulpits, few have yet risen to the prominence of Pennington-Russell.
The other possible
future for Baptist women is that offered by Dorothy Patterson, wife of Paige Patterson, architect
of the fundamentalist takeover of the Southern Baptist Convention and
current president of
Southwestern Baptist Theological Seminary in Fort Worth, Texas. The
Pattersons are opposed to women in ordained ministry
roles. This month Southwestern begins offering special classes for
Baptist women, including: Orientation to Homemaking, Nutrition, Value of a
Child, Meal Preparation, Homemaking Practicum, and Clothing Construction.
Dorothy Patterson will teach in the seminary's new homemaking program that
bloggers (Southern Baptists and otherwise) are condemning as a farce.
The
Associated Press has picked up on this latest story of a major Southern
Baptist seminary taking steps to prevent women from assuming leadership roles
in Baptist life. Patterson is adamant that
women
cannot be spiritual leaders, despite the fact that the Bible and Baptist
history both bear witness of numerous women as spiritual leaders called of God
to the tasks of preaching, teaching and other leadership roles. Men are
at the top of the "spiritual hierarchy," according to Patterson, occupying
positions women cannot attain. "From Genesis in creation it is clear
that we [men and women] have different roles. Now, you can go around moping
and pouting about that; you can take the road of the feminists and rename
yourself; you can rename the world and take over that; you can rename God—and that’s just what the feminists do—but it won’t change God’s plan.”
Pennington-Russell,
like hundreds of other Baptist
women pastors, is both a spiritual leader and a mother. Raising
children in a Christian home is important (for both men and women, although
men are not allowed to take courses in Southwestern Seminary's Homemaking
program), but does not preclude a call to vocational ministry. The
future of Baptist women in ministry is at stake: Pennington-Russell or
Patterson? The freedom to obey God's call to ministry, or confinement to
1950s gender roles that trump God and the Bible? A growing congregation or a
seminary in decline? A progressive vision or fundamentalist
retrenchment?
Which future lies
ahead for Baptist women? The prosperity or decline of Baptists in
America may well hinge on the answer to this very question.
Visit Bruce's personal
website.
Photos: Julie
Pennington-Russell (top-left), Dorothy Patterson (bottom-right)
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Recommended Online Reading
for Informed Baptists
Compiled by Bruce Gourley
Why Clinton? Reflections on the New Baptist Covenant
Mel Deason, Mainstream Alabama Baptists
Deason offers insightful answers to questions
some Baptists are raising about the inclusion of Bill Clinton in the upcoming
New Baptist Covenant meeting.
Creeds,
Chaos, and the Holy Spirit
A Response to Creedal Baptists, by Carol Crawford Holcomb
Crawford Holcomb, associate professor of Christian studies at the
University of Mary Hardin-Baylor in Belton, Texas, reminds Baptists why
putting faith in creeds denies the very essence of the historical Baptist
faith.
Baptists Today Blogs
Fresh Commentary from a Baptist Perspective
Tony Cartledge, former editor of North Carolina's Biblical Recorder,
headlines Baptists Today's entry into the blogosphere. John Pierce,
editor of Baptists Today, also contributes to the new Baptist Today Blogs. |
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Dates to Note
September 23-25, 2007, Mercer Preaching
Consultation 07, St. Simon's Island, Georgia. Featuring Barbara Brown
Taylor."
Click here for more information, including registration.
September 28-29, 2007, 180th Anniversary
Celebration of First Baptist Church, Halifax, Nova Scotia.
Click here for more information, including registration.
January 30 - February 1, 2008, The
New Baptist
Covenant, Atlanta, Georgia. Be a part of an historic display of
Baptist unity around the Gospel of Jesus Christ.
If you know of a Baptist event that needs to be added to
this list, please
let us know. For a full calendar of Baptist events, visit the
Online Baptist Community Calendar.
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