Leading With Excellence: An Orientation For The Executive Board of The Wyoming Southern Baptist Convention

The Ideal of Professionalism and the White Southern Baptist Ministry, 1870-1920

Religion and American Culture A Journal of Interpretation ◽

10.1525/rac.1995.5.1.03a00050 ◽

1995 ◽

Vol 5 (1) ◽

pp. 99-123

Author(s):

Paul Harvey

Keyword(s):

North Carolina ◽

Southern Baptist ◽

Southern Baptist Convention ◽

The Ideal

In 1917, a Baptist minister in Henderson, North Carolina, wrote to a Southern Baptist Convention (SBC) worker of the frustrations pastors encountered in teaching their parishioners a “progressive” religious ethic appropriate for the age:Nearly all of us are driven by the force of circumstances to be a bit more conservative than it is in our hearts to be. I am frank to say to you that I have found it out of the question to move people in the mass at all, unless you go with a slowness that sometimes seems painful; and I have settled down to the conviction that it is better to lead people slowly than not at all.

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The Southern Baptist Convention and Its People, 1607-1972.

The Journal of Southern History ◽

10.2307/2206045 ◽

1975 ◽

Vol 41 (2) ◽

pp. 277

Author(s):

William A. Poe ◽

Robert A. Baker

Keyword(s):

Southern Baptist ◽

Southern Baptist Convention

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Broadening the Picture of Nineteenth-Century Baptists: How Battles with Catholicism Moved Baptists Toward Separationism

Journal of Law and Religion ◽

10.1017/s0748081400001211 ◽

2009 ◽

Vol 25 (2) ◽

pp. 453-486

Author(s):

Marty McMahone

Keyword(s):

Southern Baptist ◽

First Amendment ◽

Church And State ◽

The United States ◽

Southern Baptist Convention ◽

Religious Liberty ◽

The Other ◽

Biblical Authority ◽

American Experience ◽

American Society

Discussions about the historical meaning of religious liberty in the United States often generate more heat than light. This has been true in the broad discussion of the meaning of the First Amendment in American life. The debate between “separationists” and “accommodationists” is often contentious and seldom satisfying. Both sides tend to believe that a few choice quotes that seem to disprove the other side's position prove their own. Each side is tempted to miss the more nuanced story that is reflected in the American experience. In recent years, this division has been reflected among those who call themselves Baptists. One group, best represented by the work of the Baptist Joint Committee for Religious Liberty, tends to argue that the Baptist heritage is clearly steeped in the separation of church and state. The other group, probably best represented by the Ethics and Religious Liberty Commission of the Southern Baptist Convention, tends to reject the term separation and sees value in promoting an American society that “affirms and practices Judeo-Christian values rooted in biblical authority.” This group tends to reject the separationist perspective as a way of defending religious liberty. They argue that Baptists have defended religious liberty without moving to the hostility toward religion that they see in separationism. Much like the broad story of America, the Baptist story is considerably more complicated than either side makes it appear.

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Southern Catholics and Desegregation in Denominational Perspective, 1945–1971

Desegregating Dixie ◽

10.14325/mississippi/9781496818867.003.0009 ◽

2018 ◽

pp. 201-236

Author(s):

Mark Newman

Keyword(s):

United States ◽

Southern Baptist ◽

Catholic Church ◽

The United States ◽

Southern Baptist Convention ◽

Deep South ◽

The South ◽

Methodist Church ◽

Presbyterian Church ◽

American Baptist

The chapter compares the response of the Catholic Church in the South to desegregation with that of the region’s larger white denominations: the Southern Baptist Convention, the Methodist Church, the Presbyterian Church in the United States, the Protestant Episcopal Church, and the Presbyterian Church in the United States of America. It also makes comparisons with Catholics outside the South and with southern Jews, a minority, like Catholics, subject to suspicion and even hostility from the Protestant majority, and with the Northern (later American) Baptist Convention and the Disciples of Christ, both of which had a substantial African American membership. The comparison suggests that white lay sensibilities, more than polity or theology, influenced the implementation of desegregation in the South by the major white religious bodies. Like the major white Protestant denominations, Catholic prelates and clergy took a more progressive approach to desegregation in the peripheral than the Deep South.

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