"A Monthly Emagazine, Bridging Baptists Yesterday and Today"

February  2003              Vol. 2  No. 2


Produced by The Center for Baptist Studies, Mercer University

Walter B. Shurden, Executive Director and Editor, Baptist Studies Bulletin

Greg Thompson, Associate Director, The Center for Baptist Studies

Wil Platt, Associate Editor, The Baptist Studies Bulletin

Robert Richardson, Coordinator, Mercer Certificate Program in Baptist Studies


Table of Contents:

        I Believe . . .: by Walter B. Shurden

                “Relevant Statistics"

        The Ecumenical Soapbox: by Martin Marty

                “The Image of Baptists in America in 2003”

        The Baptist Soapbox: by Marion Aldridge

               “Why Baptists Need a Black History Month”

        Baptist Spirituality in America: by E. Glenn Hinson

              “From Contemplative to Conversionist Spirituality”

        The Baptist Stacks: Perusing Periodicals for Baptistiana: by Pam Durso

              “Durso on Baptists, Buddhists, and a Changing Religious America”

        Baptist Women in America: by Carolyn DeArmond Blevins

               “Rauschenbusch on Women”

        Baptist Books: by Glenn Jonas

              “African American and New Mexico Baptists"

        Baptist Firsts: by Charles Deweese

             “An Introduction to the Oldest Baptist Church Covenant in America”

        Baptist Classics in America: by Walter B. Shurden

              “A Copy of the Oldest Baptist Church Covenant in America”

        Letters to the Editor:

              Letters from William E. Hull, Sam Hill, and Harvey Joyner

        Baptistville: by Greg Thompson

              Happenings in Baptistville

“Relevant Statistics”

by Walter B. Shurden

I Believe . . .

             that you would profit from a close reading of the Yearbook of American and Canadian Churches, 2002 for two reasons.

            First, one can begin to see some significant rearranging on the ladder of the top five largest denominations in America. Quick! Can you name the five largest Christian groups in America?

In 1970, the largest denominations in America were respectively: (1) The Catholic Church, (2) The Southern Baptist Convention, (3) The United Methodist Church, (4) The Episcopal Church, and (5) the Lutheran Church in America.

In 2002 the three largest denominations have not changed from 1970. However, the Episcopal Church and the Lutheran Church, numbers four and five in 1970, have been bumped to positions fourteen (Episcopal) and six (Lutheran) in 2002. Only The United Methodist Church remains in the top five representing mainline Protestantism. Taking the places of the Episcopalians and the Lutherans are (4) The Church of God in Christ (a predominantly black Pentecostal group) and (5) The Church of Jesus Christ of Latter Day Saints (Mormons). If you add to this picture the growth of non-Christian religions in America in the last thirty years, you begin to understand something of the radical changes going on in American religion.

Second, of the fifteen largest denominations in the U.S. listed in the Yearbook four are Baptist. And of those four Baptist denominations only one is white while three are African American. Can you name those three? They are, according to their ranking, (7) The National Baptist Convention of America, Inc., (11) Progressive National Baptist Convention, Inc., and (13) the National Missionary Baptist Convention of America. The three together have a membership of nine million five hundred thousand. And ironically, the largest African American Baptist group, The National Baptist Convention, USA, Inc., apparently failed to report. This group has an estimated membership of over eight million. When added to the three black Baptist groups mentioned above one has a total of eighteen million, five hundred thousand African American Baptists. Together they bump the Southern Baptist Convention out of second place.

From the first statistical fact above I conclude that it is imperative for Baptists to reclaim their sterling principle of religious freedom for ALL. Baptists live in a different world from the one they knew in 1900 or 1950 or 1970. We must raise our collective Baptist voice for the freedom of others in the same way that we clamored for our own freedom in days gone by. 

From the second statistical fact I conclude that white Baptists must remember that they are not alone in the Baptist world. Black Baptists are central to the Baptist story in America. We must remember that fact when we write our histories, canonize our denominational saints, and celebrate our special denominational days and months. If we forget African American Baptists, we will have forgotten, among many other things, maybe the greatest tradition of preaching in the entire history of Christianity.

          Happy Black History Month! Happy Black Baptist History Month!


Important Announcement !!!

Upcoming conference:

Conflict in the Church: Doing Ministry in Tough Times

Click here for more details




The Ecumenical Soapbox: Periodically we invite non-Baptists to climb upon an ecumenical soapbox and give us a piece of their mind about Baptists or current issues that should concern Baptists. In this installment of the Ecumenical Soapbox, Martin E. Marty, the Fairfax M. Cone Distinguished Service Professor Emeritus at The University of Chicago, responded to the editor’s request “to tell us what Baptists look like in 2003 to someone outside Baptist life.” Marty is without peer in interpreting American religion, and he knows Baptists well.  


The Image of Baptists in America in 2003

Martin E Marty


          The Yearbook of American & Canadian Churches each year lists a score of Baptist bodies. Many are so small that they do not contribute to the image of Baptists among any Americans except those next door or down the street or road from the little churches that make them up. The numbers of such local churches can run as low as 57 or 129 or 100.

          In northern communities where whites predominate odds are strong that the Baptists who create any image are among the 1.5 million in the American Baptist Churches in the U.S.A. Those in the know, know this denomination as being one of the more racially integrated groups. But since theologically they run across the spectrum from conservative to liberal they tend to be appraised differently in each locale. Image? Engaged in community life, usually each congregation participates, as most other Baptists do not, in ecumenical and even interfaith councils of churches, where they often can be counted among the activists. The easiest way to put it is: they are the Baptists who are not like the Southern Baptists.

          In cities North and South the Baptist image is often African-American, with members affiliated with either of the two large (3.5 and 8.2 million member) bodies that have “National Baptist Convention” in their name. Whether they are then “of America, Inc.” or “U.S.A. Inc” is very important to those connected with the denominations, but of no interest beyond that. Especially in inner cities they do have a clear image: no candidate for mayor would neglect them and candidates for even higher office covet the chance to appear in their worship services.

          This image shows them to be political; centers of life and light in the inner city; often gathering places for the black middle class; known for their contributions to America at large especially through the music—gospel, soul, spiritual, and more—that issues from them. It is well known that some of the leadership of these churches and denominations have been politically conservative in very visible ways, but in the main they are pictured as deliverers of African-American votes to the Democratic Party. In 2003 many are watching to see if that image changes, as Republicans are courting their votes. Social concerns include goals such as better housing and schools and delivery of health care.

          That leaves the Southern Baptist Convention as the major maker of images, inescapable in the South, ever more visible in the North, and probably the best politically-connected Protestant body in America in the new millennium. No Protestants receive as much press coverage as those in the Southern movement, especially since annual Conventions have produced images of denominational civil war. The image of the SBC today is of a highly centralized bureaucratic and aggressive body that still cannot control the local churches. The dissenting movement receives considerable attention, and as it establishes seminaries and debates where its financial offerings go, it also projects clear images: always of what “Baptist” means, but not always of “Southern.”

          The reversal of images in the Southern Baptist Convention is astonishing. Once the guardian of the lines of separation of church and state or, better, of the line of distinction between religion and the civil authority, it is now seen as not only the main contributor to the erosion of that line and chief intruder in the civil precincts, but even as displaying theocratic tendencies and “we want to run the show” temptations. In the public imagery they remain Baptist, but they are usually perceived in undifferentiated ways among camps called “fundamentalist” or “conservative evangelical.”

          The Southern Baptist image remains that of a denomination that is missionary and evangelisticallyminded, capable of growth and successful at expanding. As its agents work ever more among Latin American and new-immigrant communities it is shedding some of the racist image that used to color it and sometimes still does. Its close identification with the current Republican administration and the almost complete refusal of its public leaders to engage in any criticism of the administration in its militant postures and actions mark it, in colloquialism, as having a hawkish image.

          Much of the motion in anti-abortion and pro-family forces is Southern Baptist and thus its activism contributes to its image as anything but a stay-at-home or stay-in-church body that it once was perceived to be. Many Southern Baptists participate eagerly in efforts to enhance the “faith-based initiatives” and “charitable choice” endeavors that compromise older Baptist “separation-of-church” practices and images, but permit more expression of the works of mercy to which the Baptists are committed.

          While three decades ago the Southern Baptist Convention was coming to produce biblical, theological, and other scholars with whom non-Baptists reckoned while it built up universities and seminaries that were taken more seriously than before, since the “Baptist Battles” have begun, the image projected and perceived—as anyone who observes headlines or academic reports knows—is of institutions preoccupied with defining themselves and excluding others, so the open engagement with scholars far beyond Baptist bounds is more closed.

          The Convention leadership seems to court disdain by “elites” and many non-Baptists when it passes resolutions promoting “female submission” or advocates boycotts of the Disney enterprises or rules against ordaining women as ministers of the gospel. Yet many Americans who know local Southern Baptist churches and their members see a more congenial side and this helps explain why millions find these their base of spiritual operation no matter what happens.



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). Marion Aldridge is the Coordinator for the Cooperative Baptist Fellowship of South Carolina. 


Why Baptists Need a Black History Month

by Marion Aldridge


          Question:  Why do Baptists need to support a “Black History Month” in America?

          Answer:  Because every other month is “White History Month.” More specifically, every other month is “White Male History Month.” Memorize the names of the 43 Presidents of the United States, and you will memorize the names of 43 white men.

          Or, go a different route. Research the Chief Executive Officers of Wal-Mart, Exxon, General Motors, IBM, First Union Bank, NBC and American Express and see if you discover a single African American. Or, try the Presidents of Harvard, Princeton, Furman, Baylor, Mercer and Wake Forest. Did you find any African-Americans in that list?

          There has never been a black Pope!

          Is it a sign of racial arrogance when Southern Baptists create a document and call it “THE Baptist Faith and Message” [Italics mine.] without ever asking the major African-American denominations, representing hundreds of thousands of people, what they have to say about the matter?

          In South Carolina, a black baby is more than twice as likely to die before his or her first birthday as a white baby. That is a terrible statistic. An African American woman is 4 times more likely to die than a white woman from complications in pregnancy. This kind of hard data can hardly be ignored by loving Christians who care about all of God’s people. That is a dreadful discrepancy.

          You may think that the end to Civil War and the beginning of Civil Rights did all that needed to be done to create equality between the races in our nation, but it is not so! Change comes slowly and only with a struggle.

          Less than fifty years ago, it was illegal for blacks even to sit at a public lunch table with whites. Let’s not begrudge our black brothers and sisters some scraps off our cultural cornucopia when there is a Minority Health Week or when a prize is awarded to the Minority Business of the Month. 

          There will come a time when it is inappropriate to have a “Black History Month.” That will be when the next member of the country club in your community is as likely to be black as white. That will be when the next student accepted at your state’s medical colleges is as likely to be black as white. That will be when the next president of a Fortune 500 company is as likely to be African American as Caucasian. That will be when the next Coordinator called by the Cooperative Baptist Fellowship is as likely to be black as white. That will be when the next pastor of your predominantly white church is as likely to be black as white. Then, the Kingdom of God on earth will have some resemblance to the Kingdom of God in heaven.




Baptist Spirituality in America: a column on the distinctive spiritual emphases of Baptists in America by E. Glenn Hinson, Professor Emeritus of Baptist Theological Seminary in Richmond, Senior Professor of Church History and Spirituality at Baptist Seminary of Kentucky, Visiting Professor of Church History at Lexington Theological Seminary, and Adjunct Professor of Church History at Louisville Presbyterian Seminary.

A Sharp Turn in Baptist Spirituality

by E. Glenn Hinson


          Baptist spirituality took a sharp turn during the Great Awakening (1720-1760). Originally contemplative in the Puritan pattern, it shifted to a conversionist mode as the experience of “awakening” spread across England and the American colonies. The transition is manifest in the spirituality of the influential hyper-Calvinist theologian John Gill, the reshapers of British Baptist thinking such as Andrew Fuller and William Carey, and early American colonial leaders such as John Gano (1722-1804). Gano’s life spanned both the Great Awakening and the Frontier Revival, often called “the Second Great Awakening.”

            Conversionist spirituality sounded two significant new notes which help us to understand better how Baptists in the South, more influenced by the Separate Baptist tradition, developed their mania for missions. One new note was a shift from the goal of the Christian life and the way to the goal from an almost exclusive concern for the gateway to the way, conversion. The other was a change in the way Baptists understood authentication of conversion. Whereas living what one believed verified authenticity in Bunyan and saints the models of piety, now witness to others, especially winning others to Christ, became the chief test and preachers or missionaries the exemplars. John Gano’s autobiography, continued by his son, confirms these features. Whereas in Grace Abounding John Bunyan used most of his space recounting his struggle of soul, Gano spent his telling about his conversion, lapses, and reconversions validated by his immediate effort to evangelize others. Where Bunyan resorted to scriptures to guide him in his tempestuous battle with depression, Gano heard them sending him forth to preach. After serving in the Colonial Army, he traveled far and wide, eventually ending up in Kentucky. Even a paralyzing stroke he suffered in September, 1798 failed to stop him.


Mini-Sabbatical !!!

Are you a Baptist Minister interested in a week-long sabbatical of supervised

reading in Baptist Studies? Click here for more detail.




The Baptist Stacks: Perusing Periodicals for Baptistiana: Notes of journal articles: what they say, don’t say, almost say, and mis-say about Baptists by Pam Durso who is Assistant Professor of Church History and Baptist Heritage at Campbell University Divinity School at Buies Creek, North Carolina.


A Baptist Pioneer in the Education of Women 

Traki L. Taylor, “‘Womanhood Glorified:’ Nannie Helen Burroughs and the National Training School for Women and Girls, Inc., 1909-1961,” The Journal of African American History 87:4 (Fall 2002), 390-402.

The name Nannie Helen Burroughs is one that is not known by most Baptists, but Trakie Taylor introduces us to this impressive Baptist school founder, orator, and social and political activist. Taylor notes that the most significant contribution of Burroughs was the National Training School, a school for African American girls and women in Washington, D.C. The school was founded in 1909, with the hope that the school would educate and graduate well-trained, qualified women who could teach the Bible in local churches, raise a family, or serve as missionaries in foreign lands. One interesting fact is that in 1900, Burroughs approached the National Baptist Convention hoping to partner with them in this educational venture, but the NBC refused to support the school because the young women were being trained to be “breadwinners.”  Despite this rejection, Burroughs remained a Baptist and continued to participate in the Women’s Auxiliary of the NBC.


The Changing Look of Religion in America

Penny Long Marler and C. Kirk Hadaway, “‘Being Religious’ or ‘Being Spiritual’ in America: A Zero-Sum Proposition?” Journal for the Scientific Study of Religion 41:2 (June 2002), 289-300.

Informal discussions of the beliefs and practices of Americans seem to indicate that they are becoming “less religious” and yet “more spiritual,” and now Penny Long Marler and C. Kirk Hadaway provide evidence that perhaps those informal analyses of American religion may well be on target. They have compiled statistical information from surveys with various groups of Americans as well as tracing the definitions of these words “religious” and “spiritual.” Their article takes this data and draws some conclusions about changes that have occurred in recent years within the American religious scene, including the deinstitutionalization of American religion.


Marcia Z. Nelson, “Buddhist Books–Booming, Broadening,” Publishers Weekly 250:2 (January 13, 2003), 28-30.

         Part of the growing movement in America toward spirituality includes an increasing embracing of Eastern religions. Marcia Nelson of Publishers Weekly notes that publishers are putting more and more books about Buddhism on the shelves of bookstores, including these two great new titles: Buddhism for Dummies and Zen in Ten. Nelson sums up the implications of the trend by stating, “a boomlet in interfaith titles suggests growing recognition of Buddhism as a spiritual force to be reckoned with in predominantly Christian America.”




Baptist Women in America: a column on the specific role of Baptist women in America by Carolyn DeArmond Blevins, Professor of Religion, Carson-Newman College, Jefferson City, TN.

Walter Rauschenbusch on the “Woman Movement” 

The following quotations come from Baptist great Walter Rauschenbusch, “Some Moral Aspects of the “Woman Movement,” in The Biblical World, October 1913. 

“The ascendancy of woman has long begun its work in religion. In our American Protestant churches women, who have been mute and passive in the church for ages, have found a voice and have freely uttered their religious ideas and sentiments, molding the vital and working religion of the country. . . What changes in our theology have been due to the transition of women from a passive to an active participation in church life?

. . .Women have not occupied our pulpits, but the men in the pulpits were conscious of talking to women who would speak their mind and who did their own thinking. The profoundest changes in theology come by silences. Things are left unsaid because they sound awkward or arouse contradiction; after a while these things have quietly dropped out of the religious consciousness of an entire generation.

. . . Plainly women are here as our equals in religion, in the intellectual life, in industry, and in the life of our commonwealths. When a thing is both right and inevitable we might as well accept it and go ahead. The results will not be all to the good. No great historic movement worked out 99.6 per cent pure—not even Christianity. The rise of women will cut some knots and tie others. But no admixture of evil must make us waver in the faith that it is right to do right, and that a larger freedom will in the end work out the larger good.




Baptist Books: Notes of books, past and present, by and about Baptists, by Dr. Glenn Jonas, Charles Howard Professor of Religion and Chairman of the Department of Religion and Philosophy, Campbell University, Buies Creek, North Carolina.


Church Covenant Theology

William C. Turner, Discipleship for African American Christians: A Journey Through the Church Covenant.  Valley Forge: Judson Press, 2002.  vi + 142 pp.

          William C. Turner is Associate Professor of Homiletics at the Duke University Divinity School and pastor of the Mount Level Missionary Baptist Church in Durham, North Carolina.  This book is a collection of theological essays, originally sermons preached by Turner to his congregation, taken from the phrases of the church covenant, which is printed in the front of the National Baptist Standard Hymnal. The twenty-five essays in this book grew out of a new members class that Turner convened in his church. As he proceeded with the class, other long-time members of the church became interested leading Turner to develop the sermon series. This book, therefore, would be useful for personal study, small group Bible study, Sunday School lessons or sermon ideas. It provides good Baptist theology, which is based in Scripture and targeted toward the laity.


Baptist Growth in New Mexico

Daniel R. Carnett, Contending for the Faith: The Southern Baptists in New Mexico, 1938-1995.  Albuquerque: University of New Mexico Press, 2002.  vii + 230 pp.

          Daniel C. Carnett, a historian living in Albuquerque, has provided an excellent study of the growth of Southern Baptists in New Mexico during the last half of the twentieth century. In the preface to this book he poses a question which serves as the focus of the study, “How did a Southern form of evangelical religion, which was culturally, racially, and geographically homogeneous, rise to prominence in a state noted for its pluralism and diversity?” The year 1938 serves as the starting point for this study because during that year Harry Stagg moved to New Mexico to serve as corresponding secretary for Southern Baptists there and the Southern Baptist growth achieved after World War II occurred under his administration. Carnett concludes this study of Southern Baptists in New Mexico with the reorganization of the Baptist Convention of New Mexico in 1995. Shortly after he began work on this project, Carnett became aware that Southern Baptist numbers in New Mexico had reached a plateau. Therefore, the book examines not only the reasons contributing to the phenomenal growth of Southern Baptists in New Mexico, but also the reasons for their decline. Additionally, Carnett argues that the experience of Southern Baptists in New Mexico is a microcosm of Southern Baptists nationwide as they have encountered diversity and secularization in American society.




Baptist Firsts: Charles Deweese, Executive Director of the Baptist History and Heritage Society, writes this section of BSB. He identifies some of the “firsts” in Baptist life in America.


The Oldest Baptist Church Covenant in America

by Charles W. Deweese


          A church covenant is a collection of written pledges based on the Bible. Church members voluntarily make these vows to God and one another. Such commitments relate primarily to conduct. While a confession of faith focuses on belief, a covenant deals with the ethics of church membership and personal behavior.

         Thousands of covenants exist in the records of Baptist churches, associations, and conventions. The 1663 covenant of the Swansea Baptist Church in Rehoboth, Massachusetts, is the oldest extant Baptist covenant in America, although some earlier Baptists used covenants.

This covenant had a Welsh Baptist background. John Myles became pastor of a Baptist church at Ilston, Wales, near Swansea, in 1649. The 1662 Act of Uniformity forced him to abandon his pastorate, so he and others moved to Rehoboth, Massachusetts, where they founded the Swansea church in 1663 on the basis of a written covenant.

This covenant affirmed the duties of church membership. It immediately established a biblical basis for the congregation and its covenant: "it is our most bounden duty to walk in visible communion with Christ and each other according to the prescript rule of his most Holy Word."

This document presented an openness to diverse opinion, except at one critical point: "As communion in Christ is the sole ground of our communion . . . so we are ready to . . . hold communion with all such by judgment of charity we conceive to be fellow-members with us in our Head, Christ Jesus, though differing from us in such controversial points as are not absolutely and essentially necessary to salvation."

The Swansea covenant represented a concept crucial to the formation of Baptist churches in colonial America: Church membership entails responsibilities. Perhaps we culturally conditioned Baptists of 2003 need to hear that message again.


Note: The complete Swansea covenant appears in Henry Melville King, Rev. John Myles and the Founding of the First Baptist Church in Massachusetts (Providence R.I.: Preston & Rounds Co., 1905), 52-55.


Baptist Classics in America: this column introduces you to historic and influential Baptist documents in America. It is written and compiled by Walter B. Shurden, Executive Director, The Center for Baptist Studies, Mercer University. The following is the oldest extant local Baptist church covenant of Baptists in America. See the “Baptist Firsts” section in this issue for an introduction to the covenant by Charles Deweese.




         “Swansey n New England. A true copy of the Holy Covenant the first founders of Swansey entered into at the first beginning, and all the members thereof for divers years.

          Whereas, we poor creatures are, through the exceeding riches of God’s infinite grace, mercifully snatched out of the kingdom of darkness, and by his infinite power translated into the kingdom of his dear Son, there to be partakers with all the saints of all those privileges which Christ by the shedding of his precious blood hath purchased for us, and that we do find our souls in some good measure wrought on by divine grace to desire to be comformable to Christ in all things, being also constrained by the matchless love and wonderful distinguishing mercies that we abundantly enjoy from his most free grace to serve him according to our utmost capacities, and that we also know that it is our most bounden duty to walk in visible communion with Christ and each other according to the prescript rule of his most Holy Word, and also that it is our undoubted right through Christ to enjoy all the privileges of God’s house which our souls for a long time panted after, and finding no other way at present by the all-working providence of our only wise God and gracious Father to us opened for the enjoying of the same, we do therefore, after often and solemn seeking to the Lord for help and direction in the fear of his holy name, and with hands lifted up to Him, the most High God, humble and freely offer up ourselves this day a living sacrifice unto Him, who is our God in covenant through Christ our Lord and only Saviour, to walk together according to his revealed Word in the visible gospel relation both to Christ, our only Head, and to each other as fellow-members and brethren of the same household of faith.

          And we do humble pray that through his strength we will henceforth endeavor to perform all our respective duties towards God and each other, and to practice all the ordinances of Christ according to what is or shall be revealed to us in our respective place, to exercise, practice and submit to the government of Christ in this his church, viz: further protesting against all rending or dividing principles or practices from any of the people of God as being most abominable and loathsome to our souls and utterly inconsistent with that Christian charity which declares men to be Christ’s disciples. Indeed, further declaring in that as union in Christ is the sole ground of our communion, each with other, so we are ready to accept of, receive to and hold communion with all such by judgment of charity we conceive to be fellow-members with us in our Head, Christ Jesus, though differing from us in such controversial points as are not absolutely and essentially necessary to salvation.

          We also hope that though of ourselves we are altogether unworthy and unfit thus to offer up ourselves to God or to do Him a, or to expect any favor with, or mercy from Him, He will graciously accept of this our freewill offering in and through the merit and mediation of our dear Redeemer, and that he will employ and improve us in this service to his praise, to whom be all glory, honor, now and forever. Amen.”       


Copied from Charles Deweese, Baptist Church Covenants, (Nashville: Broadman Press, 1990) 132-133.





Last Month's Letters to the Editors

Email your letters to  <> by 8 March 2003.


William E. Hull of Samford University wrote:

“Your bulletin provides a wonderful way to keep up with Baptist history both past and present. It is much more versatile than reading the occasional big book on Baptist history that comes out every few years.  The announced topics for the new year seem especially relevant.  Having read every word of this periodical since it first appeared, I am impressed that you are continuing to make gratifying progress in giving leadership to this venture.”


Sam Hill,  Professor of Religion, emeritus at the University of Florida said:

"I am amazed and deeply impressed by BAPTIST STUDIES BULLETIN. The great Baptist tradition is recoverable and you there are up to the worthy task."


Harvey Joyner of Haverhill, MA said:

“First of all, thank you for the Baptist news that you have been regularly sending to me. As a former Southern Baptist, and now as a Baptist in exile, I am glad to keep in touch with what's going on amongst my Baptist friends.  (Though a native of Virginia, I currently serve as a United Church of Christ pastor in Haverhill, MA.)”




Baptistville: Goings-On Among Baptists

Conferences and Lectures:


       Conflict in the Church: Doing Ministry in Tough Times

         A conference sponsored by The Center for Baptist Studies, Mercer University on March 6, 2003.

         Leaders: Dr. Larry McSwain and Dr. Kay Shurden

         Registration Fees: $25

         Mail checks (payable to "Mercer University") to:

         The Center for Baptist Studies

         Mercer University

         1400 Coleman Ave.

         Macon, Georgia 31207

         Click here for more details


       When Religion Becomes Evil

        With Dr. Charles Kimball, Chair of the Department of Religion, Wake Forest University

        April 22, 2003

        Cost: $25 (Registration and refund deadline: April 15, 2003)

        To register: Contact Greg Thompson (478) 301-5467

        Mail checks (payable to "Mercer University") to:

        The Center for Baptist Studies

        Mercer University

        1400 Coleman Ave.

        Macon, GA 31207

        Click here for more details