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
"Freedom
is Terrifying"
The Baptist Soapbox: Frank Broome
"Why
I Am Excited About the New Baptist Covenant"
The Spirituality of Baptist Leaders in Seventeenth
Century America:
Tripp Martin
"The Spirituality of John Clarke"
My Six Favorite Books on
Southern Religion:
Wayne Flynt
David Edwin Harrell,
All Things Are Possible: The Healing and Charismatic
Revivals in Modern America
(Indiana University Pres, 1975).
In Response To . . .
: Bruce T. Gourley
"Politically Correct Baptists"
Dates to Note
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I Believe |
"Freedom is Terrifying"
By Walter B. Shurden
I believe . . .
that freedom terrifies! It terrifies us all.
It terrifies those who want it. It terrifies those who have to give it up.
Freedom even
terrifies those who lobby and struggle for it. Ask Martin Luther what kept
him tossing in his bed at night for years. Ask your teenagers today. Once we
get this explosive in our hands and hearts we wonder where and how far this
new found liberty will lead. Freedom plagues the freed one with self-doubt:
Will I be able to handle this stuff? How do I negotiate my way through life
with this dynamite in my hands? Freedom is terrifying. It is so terrifying
that some Baptist churches yield up their creative independence for a
passivity that results in paralysis. It is so terrifying that some
Baptists surrender one of their most precious rights of all: the right to the
Bible for themselves. They get intimidated by louder and more certain voices.
But freedom is also
terrifying for those who have to give it up! Ask the Catholic Church of
Luther’s time. Ask any mother or father of teenagers. Freedom-giving is an act
of unmitigated courage and uncommon trust.
Read the early
criticisms of Baptists. The adversaries viewed Baptists as theological and
ecclesiastical terrorists because of the Baptist emphasis on freedom. In 1680
John Russel, second pastor of the First Baptist Church of Boston, fired off an
apologetic for Baptists. Russel had to defend Baptists against what he called
"scandalous things"―being
schismatics, embracing immoral persons, disturbing the peace, undermining true
churches, neglecting public worship, engaging in idolatry, and acting
subversive of civil government.
These stubborn, cussed ancestors of ours
deliberately, premeditatively broke laws. Baptists practiced civil
disobedience long before the 1960s. The Puritans viewed our folks as
subversives of both church and state. The Baptists of Boston responded: "what
we have done is not in rebellion nor transgression to turn from following the
Lord or worshipping him . . . , but that we may with more freedom of spirit
worship the Lord together in purity." Freedom of spirit! They needed it in the
seventeenth century, and we need to treasure it in the twenty-first century.
Freedom is terrifying. And freedom is
terrifying because freedom means change. And change, what the New Testament
calls “metanoia,” that’s some of the hardest work of all. Is there any more
wrenching work in the whole wide world? Isn’t that the work that really makes
us sweat? Have you seen that T-Shirt? In bold letters on the front are the
words: CHANGE IS GOOD! Then below it in very tiny letters are the words: “you
go first.” Remember that the next time you ask others to change.
Remember that when you are going through agonizingly personal change.
Molly Marshall
reminded us at Green Lake one night a few years back that we have too often
equated the Holy Spirit with tranquility and peace. We too soon want to sing
“there’s a sweet, sweet spirit in this place,” rather than “Onward Christian
Soldiers.” But we forget at our peril. At times Jesus disturbed. He divided.
He angered. In Scripture the Spirit of God is depicted not simply as calming
water but as scorching Fire, Thunder, and Lightening!
Take conflict and
struggle and trouble out of our history and you don’t have much left. It is
altogether possible to read biblical history, Christian history, and Baptist
history and to conclude that some of the biggest conflicts in those stories
were the nudgings of God’s Spirit.
Freedom is a heady
wine. One must pour it very carefully. One must drink it even more carefully.
Freedom terrifies.
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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 Frank
Broome, Coordinator of the Cooperative Baptist Fellowship of Georgia.
"Why I
Am Excited About the New Baptist Covenant"
By Frank Broome
A couple of
months ago Mercer University President Bill Underwood asked me to serve as one
of several co-chairs of the communication committee for the Celebration of the
New Baptist Covenant meeting. To be honest I wasn’t looking for something else
to do. Those of us at the CBFGA office have plenty on our plate. However, I
accepted because I think this meeting will be significant.
More than 30
Baptist organizations will come together for a new era of cooperation on a
variety of issues facing our world. Organizers have expressed a desire to see
sustained action come out of this event around such issues as mission and
evangelism projects, health care initiatives, poverty eradication efforts, and
promotion of religious liberty.
I can hear
our critics already. Some will say it is a political meeting because the
likes of Jimmy Carter, Bill Clinton, and Al Gore will be there. To that I
will say so will Senator Lindsey Graham and Senator Charles Grassley. Other
speakers include Marian Wright Edleman, Bill Moyers, Joel Gregory, Julie
Pennington-Russell, Charles Adams, Tony Campolo, and William Shaw. What these
individuals have in common is not a political agenda. They do not agree with
each other on a variety of issues. They are, however, Christians who have
identified with the Baptist family. Each of them has something to say, and we
should listen.
A special web
site (www.newbaptistcelebration.org)
has been designed to answer the basic questions of registration, housing,
plenary sessions, and workshops for the January 30-February 1, 2008, meeting
at the World Congress Center in Atlanta. I encourage you to register and make
your hotel reservations as soon as possible.
No one knows
for sure where all of this will lead. I plan to go with an open mind and
joyous heart desiring to see what the Spirit has in store for the Baptist part
of God’s family.
In the end,
God’s Spirit will lead.
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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 Tripp Martin, Associate Pastor of Northminster Baptist
Church in Jackson, Mississippi.
"The
Spirituality of John Clarke"
By Tripp Martin
In the
midst of a religious climate that valued freedom for the majority
only, a young John Clarke arrived in the Massachusetts Bay Colony in
1637. Many people who had fled to America embraced religious
freedom for themselves but not for everyone, using governmental
authority to enforce religious practices. Several years after
Clarke’s arrival, he was introduced to the practice of believer’s
baptism by immersion by Robert Lenthall, a friend in Newport where
he had settled. Embracing this type of baptism would lead Clarke
down a road of persecution, but a road worth traveling. Believer’s
baptism by immersion would become a conviction upon which Clarke
would stand despite the costs, and it would characterize his
spirituality.
Hailed
as a leader in the struggle for religious liberty, Clarke’s
outspoken convictions have served many. John Clarke was an educated
man who worked as a physician, minister, lobbyist, and author. He
had a significant role in establishing the settlement of Newport and
the state of Rhode Island through petitioning for its charter, which
was the first to ensure religious freedom for all people.
In
1651, John Clarke found himself in jail levied with a heavy fine
because of his beliefs about baptism. Clarke, along with Obadiah
Holmes and John Crandall, traveled to the Massachusetts Bay Colony
to visit William Witter, a Baptist without fellow Baptists, for
fellowship and evangelism. The three men visiting Witter were
arrested, charged with practicing an illegal form of baptism, thrown
in jail, and threatened with lashings if they did not each pay a
fine. Clarke sat in jail for three weeks after refusing to pay,
which was eventually absolved by a friend.
The
limits placed on Clarke’s freedom did not discourage his faith; if
anything, it ignited a passion for ministry in establishing
religious liberty. Clarke did not sit idly by in the face of
cruelty for at the heart his faith was a Baptist spirituality or
rather, a spirituality of baptism. After Jesus emerged from the
waters of baptism, he immersed himself into the waters of life and
ministry. Jesus did not shelter himself from the pains, injustices,
or needs of the world, but engaged the world around him. In
following the example of Jesus, the same conviction that led Clarke
into the baptismal waters led him to fight for religious freedom.
In
order to respond authentically to Christ, faith must be free and not
coerced, which distinguished Clarke’s spirituality. As examples of
the spiritual life: sincere worship, meaningful prayer, and
heartfelt ministry are sustained by a spirituality of baptism, where
a free response to the love of God allows for transformation in a
person’s life. Clarke proclaimed the baptismal confession, “Jesus
is Lord and Christ,” and his ministry was born. For Clarke,
standing in the waters of baptism called him to stand with all who
faced religious persecution and who could not freely enter those
same waters. In Clarke’s experience, no authority was above Christ
in matters of faith, so every time he spoke out for religious
freedom he was proclaiming again, “Jesus is Lord and Christ.”
Clarke recognized the significance of this claim and willingly
immersed his life in its truth.
Clarke
served as a modern day Phillip through inviting people to believer’s
baptism. As Phillip traveled to Gaza from Jerusalem, Phillip met an
Ethiopian eunuch and explained to him the words from the prophet
Isaiah that he had been reading (Acts 8.26-40). After hearing about
the good news of Christ, the eunuch asked, “Look, here is water!
What is to prevent me from being baptized?” Free to respond and
make a commitment to Christ as Lord, the Ethiopian eunuch was
baptized. After sitting in the place of the Ethiopian eunuch, John
Clarke then assumed the seat of Phillip, not just teaching others
about Christ but preventing them from being coerced in their faith
so that they may be able to ask freely, “Look, here is water! What
is to prevent me from being baptized?”
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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.
David Edwin Harrell,
All Things Are Possible: The Healing and Charismatic
Revivals in Modern America
By Wayne Flynt
Ed
Harrell was one of the pioneers of Southern religious history. As a
Vanderbilt University graduate student of Prof. Henry L. Swint
during the 1950s, he shared pioneer status with Sam Hill, Rufus
Spain, and a handful of other trail-blazers. But whereas they
plowed familiar ground among mainstream religious groups, Harrell
chose a different path. Beginning with his broad social studies of
the Churches of Christ, he soon branched into new territory. Until
the publication of this seminal work, virtually no serious historian
had bothered to research Pentecostals and Charismatics.
Tracking their
theological origins to George Fox, John Wesley, the Plymouth
Brethren, William Booth and the Salvation Army, their social
origins were in the economic deprivation of the rural South and
Southwest.
Although Harrell
focused on Oral Roberts and William Branham, he provided readers
with an entire galaxy of hucksters, healing revivalists, and
spell-binding pulpit orators: T.L. Osborn, Jack Coe, A. A. Allen,
William Freeman, Gordon Lindsay, among others. Most of them were
born into rural poverty. Richard Hall was born into rural poverty
in the mountains of North Carolina. Jack Coe grew up an orphan in
Oklahoma City. T.L. Osborn was one of thirteen poor children who
grew up in Depression era Oklahoma. A.A. Allen was reared in
poverty by a drunkard father and a morally loose mother in
Arkansas. William Freeman was born in a log cabin in
poverty-stricken Missouri.
Many historians
encountered for the first time publications such as Lindsay’s
Voice of Healing magazine that provided a loose framework and
forum for the healing revivalists.
Harrell emphasizes
the way in which the healing revivals crossed racial and class
boundaries to enroll a fellowship of the dispossessed. He also
notes how the revival left behind the limiting tents for the
mainline churches, even creating the unlikely Full Gospel
Businessmen’s Fellowship. By the 1940s Pentecostalism had become
tolerant enough to overlook doctrinal differences, but had
convictions strong enough to launch a nationwide revival that
paralleled in small town and rural America what the more famous
Billy Graham was doing in the urban spot light.
In time the
charismatic revival would overshadow the small Pentecostal
denominations that spawned it, and become the most rapidly growing
branch of Christianity worldwide. But Harrell was the first
historian to see the signs and wonders which mesmerized so many
Southern poor whites and blacks.
Of course, the
movement spawned many enemies as well. The national press was
unremitting in its ridicule and criticism. Even more destructive
were internal divisions and dissentions about doctrine,
denominations, and finances. The occasional scandals did
considerable damage as well.
Few history books
about religion cross over from the world of interested scholars to
the broader world of actual participants in historical events.
All Things Are Possible did precisely that. Having sold more
than 50,000 copies worldwide, the book is as likely found on the
desk of a Pentecostal preacher as in an academic library.
Universities and colleges as different as Yale and the University of
Chicago on one end of the spectrum and Lee College and Oral Roberts
University on the other have classes using the book. And for
anyone, scholar or participant in these historic events, who wants
to understand the healing revivals of modern Pentecostalism, this
book is the starting place.
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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.
"Politically Correct Baptists"
By Bruce T. Gourley
Imagine that your local church invited a wide spectrum of
well-known Baptists to speak at a conference on biblical Christianity―taking
the love of Jesus to the neediest people in our world, just as Jesus did when
he walked the earth. The Baptists invited represented the theological
spectrum of Baptists, some of which, in addition to well-known Christians,
were politicians, Republicans as well as Democrats.
Now imagine that
some of the Baptists you invited decided that it would hurt their
image to speak at a conference on biblical Christianity. Why would it
hurt their image? Because they would, horror of horrors, share the stage
with fellow Baptists who happen to belong to the opposing American political
party! And so, placing secular politics before the Gospel of Jesus
Christ, some prominent Baptists turned down the invitation, while others
backed out after having initially said they would participate.
And as if this were
not bad enough, now imagine that after the politically correct Baptists
shunned your church's conference on biblical Christianity, some who shared
their political ideologies attacked your church for hosting a conference on
biblical Christianity that failed to represent the spectrum of Baptist life.
If this sounds too
ludicrous to be true, think again. Leading Baptists in America―liberal,
moderate and conservative, Republican and Democrat―were invited to speak at
the upcoming New Baptist Covenant meeting on biblical Christianity. The
Baptists who happen to be Democrats, and were invited to speak, agreed to do
so. But some Baptists who are also Republicans declined right away,
refusing to stand on the same platform as Baptists who are also Democrats.
Another Baptist, a very prominent Republican, initially agreed to speak, then
changed his mind, declaring he would not speak alongside Baptists who happen
to be Democrats. After those invited Republicans declined or backed out,
many among the larger Baptist public who are also Republicans, began
criticizing the New Baptist Covenant meeting as a political event, and
continue to do so.
I am not kidding.
There are some Baptists whose identity is so tied to a certain political party
that they refuse the opportunity to give witness to biblical
Christianity, because in so doing they would be associated with Baptists
who happen to be members of a different political party. Such shameful behavior places politics
before faith.
Yet the political
correctness works both ways. Some
theologically moderate Baptists, some of whom may also be Democrats, are
criticizing the New Baptist Covenant for not including the most liberal
Baptists on the speaker's stage.
Despite the
political correctness and captivity of some Baptists, the upcoming
New Baptist Covenant
Celebration may well be the most diverse gathering of Baptists in America
since the Triennial Convention meetings of the early 19th century,
drawing from a wide variety of ethnic and racial backgrounds throughout America.
How marvelous
and wonderful it would be for the most liberal and most fundamentalist of
Baptists to be able to join hands in preaching the Gospel! Yet, sadly,
this is not going to happen anytime soon. But at the least―at
the very least―those from the broad middle of Baptist life, all but the most
fundamentalist and most liberal, should be able to set aside their political
and ideological differences to come together in witness to the power of the
Gospel of Jesus Christ in a world that desperately needs the love of God.
Do I hear an
Amen?
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Recommended Online Reading
for Informed Baptists
Compiled by Bruce Gourley
Most Americans Think U.S. Constitution is Christian
First Amendment Center
65% of Americans believe the nation's founders
intended to establish a Christian nation, and 55% believe the Constitution
establishes a Christian nation. Widespread acceptance of such myths, as
perpetuated by the Religious Right, reveal just how far America - and American
Christians - have strayed from their heritage.
Has Rick Scarborough Assumed the Mantle of Jerry Falwell?
Fort Worth Star-Telegram
Perhaps you've not heard of Rick Scarborough. He's the Texas Baptist
pastor who has wholeheartedly embraced the myth of America's founding as a
Christian nation, and now he wants to control the "soul of our nation."
He may be coming to your city to tell you how to vote in 2008.
Your Postman May be a Pastor
Orlando Sentinel
Kudos to the Sentinel for examining bi-vocationalism among 21st century
ministers, a trend that may actually be on the upswing.
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Dates to Note
September 18-19, 2007, Tony Campolo Lectures,
Newton Chapel, Mercer University, Macon, GA.
Email Craig McMahan at
mcmahan_ct@mercer.edu
or call 478-301-2992 for additional information.
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, 2007, "Everybody is God's Somebody:
The Public Ministries of Samuel DeWitt Proctor and Martin Luther King, Jr," by
Reverend Adam Bond, a lecture presented by The American Baptist Historical
Society and Mercer University.
Location: Cecil B. Day Campus of Mercer
University, Atlanta (Administration and Conference Center). Reception beings
at 6 PM, and the lecture is at 7 PM.
RSVP to 678-547-6397
or
mccants_ma@mercer.edu
September 28-29, 2007, 180th Anniversary
Celebration of First Baptist Church, Halifax, Nova Scotia.
Click here for more information, including registration.
November 4-5, 2007, CBF/GA Fall Convocation,
First Baptist Church, Savannah, GA.
Click here for more information.
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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