Produced by The Center for Baptist
Studies, Mercer University
A Monthly EMagazine, Bridging Baptists
Yesterday and Today
Bruce T. Gourley,
Baptist Studies Bulletin
Wil Platt, Associate Editor, The Baptist Studies
TABLE OF CONTENTS
In Response To . . .
: Bruce T. Gourley
"The Changing Face of CBF and the South"
The Baptist Soapbox: Tony Cartledge
from the BWA and BICTE Prague Meeting"
Ministry in the Local Church: Julie Whidden Long
Children Into Worship"
Fisher Humphreys Answers Your Questions:
is the Theological Basis of the Priesthood of Believers?"
Books That Matter:
My Own Reckoning
by Cecil Sherman
Our Readers Write
Dates to Note
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In Response to . . . :
Currently the Interim Director of the Center for Baptist
Studies, Bruce has been on the staff of the Center since 2004. He
previously served as a campus minister and professor of church history.
In addition, he is involved in a number of areas of moderate Baptist life
through the medium of the Internet.
Changing Face of CBF and the South"
By Bruce T. Gourley
age comes change, or so argues Newsweek correspondent Christopher
Dickey in his recent insightful analysis of how Barrack Obama's presidential
bid reveals a
South finally outgrowing its past. In short, Dickey re-examines the theme
of southern exceptionalism and concludes that most residents of the modern
South have no personal memories of the Civil Rights Movement. The journey
beyond Civil Rights consciousness is unfolding, Dickey notes, against the
backdrop of the rapid growth of Hispanics, a people group both
unaware of and uninterested in the ever-present southern past.
While reading Dickey's
analysis, my mind could not help but wander to recent debate over generational
friction within the life of the Cooperative Baptist Fellowship, itself an
inherently southern institution (albeit with national presence, racial and
cultural inclusiveness, and global focus). Following this summer's General
a group of young CBF
leaders called upon Dr. Cecil Sherman, longtime renowned pastor and
founding coordinator of CBF, to refrain from using certain analogies in
communicating the significance of the fundamentalist/moderate controversy.
It is time, the young leaders assert, to move beyond the pains of the past
with which young moderate Baptists have no personal associations, and embrace
a future free of bitterness.
Indeed, CBF has
matured to the point where battle-scared veterans of the political wars and
young men and women with no memories of the birthing of the Fellowship are two
sides of the same coin. The battles to preserve traditional Baptist faith and
heritage gave birth to the seminaries that raised up today's young moderate
Baptist leadership. Organizationally, the Fellowship yet depends on the wisdom
and counsel of long-time leaders. At the same time, the survival of CBF is
increasingly in the hands of the young generations, whose missional worldview
is now incorporated into the Fellowship's marrow.
On one side of this
coin, Cecil Sherman's autobiography, released in June (see
review below), looks to the past in chronicling the life of the man whom
Walter Shurden considers "the
most important white, moderate Baptist in the South in the last two decades of
the twentieth century." In July, Sherman began treatment for acute
leukemia, and on August 1, Dot, his wife of almost 55 years,
died at the age of 90. With the passing of Dot Sherman and Dr. Sherman now
in his twilight years, one side of the Fellowship coin shines a little less
The other side of
the Fellowship coin, unapologetically facing the future, gazes upon a hurting
and hungry world that has no interest in wars over religious doctrine and less
and less concern regarding institutional preservation. Feeling constrained by
the past from fully engaging the present and future, some young leaders'
frustrations are very real, for all religious organizations are struggling to
adapt to a post-modern world.
Of the South,
Christopher Dickey writes, "there is a sense that a world is ending, maybe not
this year, but inevitably." Although the painful birthing of CBF recesses
further into the past with each passing day, the narrative of a still young
Fellowship cannot truly be told without reference to the beginning. I believe
that CBFers young and old share much common ground in terms of appreciation of
Baptist faith and heritage preserved through the struggle. The older
generation expended personal and emotional capital and reaped hard-earned
dividends that were invested in the shaping of CBF. The younger generations
are now ready to invest their own personal and emotional capital as Baptists,
and they are turning to new opportunities of ministry, afforded by
globalization and technology and focused on the inequalities and injustices in
this world, for which Baptist ideals such as religious freedom, freedom of
conscience and autonomous faith communities composed of equals, are
well-suited. Years from now, when the younger generations then in their old
age draw upon the dividends of their own faith investments, I trust they will
do so as Baptists, in the context of more than four centuries of Baptist
witness, and for the ongoing good of Baptists and
all world citizens―as did the generations
Table of Contents
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 Tony
Cartledge, recently returned from participating in the meetings of the General
Council of the Baptist World Alliance and the seventh Baptist International
Conference on Theological Education (BICTE). Cartledge is Associate
Professor of Old Testament at Campbell Divinity School (N.C.) and Contributing
Editor for Baptists Today.
from the BWA and BICTE Prague Gatherings"
By Tony Cartledge
The Baptist World Alliance is not a
Pentecostal group, but its meetings often include a lot of
speaking in tongues. During worship one morning, for example, the
Old Testament scripture was read in Dutch and the New Testament in
Portuguese. We sang in Latin, German, Spanish, and English.
multiplicity of languages and accents is a constant reminder that
we live in a big world and come from widely varying backgrounds.
If we don't understand another person's language or culture, we
can't fully understand the person, but every effort to do so is
worth the time and energy expended.
Following the BWA General Council meeting,
the opening session of the Baptist International Conference on
Theological Education sought to look both backward and forward,
with Ian Randall of the International Baptist Theological Seminary
offering a paper on “Tracing Baptist Theological Footprints over
the Past Four Hundred Years.” Randall, focusing mainly on Baptists
in Europe in the 16th and 17th centuries, sought to identify “five
crucial convictions” that marked early Baptist communities. The
five he identified were "Reading the Bible," "Living the Life"
(Discipleship), "Nurturing the Community," "Redeeming the Powers"
(involvement in public work without violating the separation of
church and state), and "Telling the Story" (evangelism).
interest to me was Randall's "Nurturing the Community"
emphasis. According to Randall, early Baptists
held the concept of covenant as a central conviction, a mutual
covenant between God and the members of the faith community,
realizing also that the various churches lived under a common
faith with Christ as the head. Randal suggested that the early
Baptists saw the Lord’s Supper as more sacramental than symbolic,
as commonly perceived by most contemporary Baptists.
to be a strong trend, at least among many academically oriented
Baptists, away from the emphasis on individualism that has been
predominant in Baptist circles for many years (at least among
Baptists in the southern part of the U.S.), while pushing for a
more communal and creedal understanding of the Baptist identity.
My view is that none of the community-oriented aspects of Baptist
life could have come about apart from individualistic beliefs
about soul freedom, the priesthood of the believer, and the
ability of individuals to read and interpret scripture for
began as dissenters: how can one dissent without the recognition
of his or her right to think outside of the previously-existing
early Baptist communities have gathered, as Randall noted, to read
and discuss the scripture with a view toward its life application,
if they did not presuppose that each individual believer had the
freedom to interpret scripture and contribute to the conversation?
certainly not overlook the importance of learning from the larger
community, but the wisdom of the community arises from the
individuals within it as well as those who have come before. It is
not static, but dynamic. Our understanding of the faith cannot be
limited to creeds or confessions of Baptist forerunners, but must
remain open to the fresh wind of the Spirit who remains free to
speak to the hearts and minds of individuals―and communities―of today.
the value of community is clear, I believe communal and
individualistic aspects are not mutually exclusive, but
complementary. The most vital communities of faith, I believe, are
those who recognize that their members are not just creed-reciting
drones, but individuals who stand free and competent before God,
individuals who learn from the community and are shaped by it, but
whose participation in Christ and the community comes by virtue of
their own choice, not by ecclesial unction or authority.
to read more of Tony Cartledge's Prague reflections.
Table of Contents
THE MERCER PREACHING
Co-sponsored by McAfee
School of Theology and
The Center for Baptist Studies
28-30 September 2008
The King and Prince Beach and Golf Resort
Featuring Greg Boyd and Joel Gregory
Other program speakers include: David Gushee, John Finley,
Jayne Davis, Brett Younger and Michael Dixon
Registration is only $100 per person
Click here for more
information and to register.
Children's Ministry in the Local Church: Julie Whidden Long, Minister to Children and Families at First Baptist Church of Christ
in Macon, Georgia, understands the importance of children in life of the local
church. Rev. Long pens this six-month series examining children's ministry.
She is the author of the recently published book, Portraits
of Courage: Stories of Baptist Heroes (published by the Baptist
History and Heritage Society and Mercer University Press), a volume written
for older children.
Children Into Worship"
By Julie Whidden Long
"Then he took a little child and put it
among them; and taking it in his arms, he said to them, ‘Whoever
welcomes one such child in my name welcomes me, and whoever
welcomes me welcomes not me but the one who sent me.’" Mark
Many churches have struggled to determine
how their children fit into their worship services. Do kids stay
with parents in “big church” or do they have their own
child-oriented “children’s church?” For how long do kids join the
adults, and at what age are they ready? Where do children belong
when it comes to worship?
biblical story where Jesus pulled a child into the center of his
circle of disciples and told them to welcome him? That old image
has wonderful implications for our communities of worship. What
is the place for our children? In the midst of us! We can
welcome our church’s children by including them in our church’s
Just as Jesus
pulled that child in the midst of his community of faith, we
should make every effort to pull children into our midst.
We don’t have to confine children to brightly-colored and
toy-filled children’s wings to make them want to be at church. We
don’t have to send them off to their own children’s service to
engage them in worship. Entertainment is not their biggest need
or want. Children need to be in our midst. Children want to be
welcomed into the church family. If we want our children to learn
to appreciate their church family and respect the kind of worship
that we participate in, then they must experience it as
How do you
welcome children into worship? Get them accustomed to
participating in worship at an early age, not just as spectators
in the pews, but as leaders from the pulpit. Start by teaching
them your church’s songs and prayers when they are preschoolers so
that they can feel the pride of singing along with the grown-ups.
Create a worship experience that is multi-sensory so that they can
experience God with their whole bodies. Teach them to listen for
the organ’s chiming of the hour and to pass the offering plate.
As they get a little older, let them read scripture lessons and
pass out welcome cards to visitors. Preachers can tell stories in
their sermons that children can grab onto and create images in
their words that they can visualize. Encourage them to draw a
picture of something they hear about in the service.
What do we
risk by including children in worship? They may giggle or wiggle
or whisper too loudly to their parents; when they do, the
congregation will be distracted by the joy of laughter and love
that children bring to families. We risk the opportunity for them
to experience a worship time that is made just for them; instead,
we teach them of the give-and-take that comes with being a part of
a church family, and we give them a chance to be a part of
something that is so much bigger than themselves.
those children in your pews are not just
potential-Christians-in-waiting. The kingdom belongs to such as
these!! They have faith now, and they are a part of the
worshipping community now. Pull them into your midst and welcome
Table of Contents
Fisher Humphreys Answers Your Questions:
The Center for Baptist Studies introduces an
occasional series authored by Fisher Humphreys, retired Professor of Theology
at Beeson Divinity
School of Samford University. Dr. Humphreys fields theological queries
from Bulletin readers, openly responding to select questions. If you
would like to submit a question to Dr. Humphreys,
and we will pass it along to him for consideration.
"What is the Theological Basis
of the Priesthood of Believers?"
By Fisher Humphreys
years ago the Southern Baptist Convention met in San Antonio and
adopted a resolution in which the priesthood of believers was
treated dismissively. Many traditional Baptists were so appalled
by this that they marched to the Alamo and burned their copies
of the resolution.
the priesthood of believers so important to these Baptists that
they would take this dramatic step?
background for understanding the priesthood of believers is the
religious life of the Hebrew people in the Old Testament era.
Prior to the Exodus, the heads of families and clans performed
the priestly duties, the most important of which was the
offering of sacrifices to the Lord; sacrifices were the central
act of worship. Following the Exodus the Lord gave instructions
that in the future the priestly duties would be performed by the
male descendants of Levi, and, after the people settled in the
promised land, this was done. Priests presided at worship, and
they also were teachers of the Law (Deut. 33:10).
passages in the Old Testament, Exodus 19:5-6 and Isaiah 61:5-6,
the Lord gave promises of a coming era in which all of the
people of Israel would serve as priests on behalf of the entire
world. Exodus spoke of the responsibility of Israel to
serve as the world’s priests, and Isaiah spoke of the
privilege of being priests for the world. In neither passage
was the priesthood of the people associated with freedom.
promises were not fulfilled in the Old Testament era, but the
early Christians believed that they were fulfilled in the
Christian community. This is most evident in the classic passage
about Christian priesthood, 1 Peter 2:4-9, in which the church
is described as both “a holy priesthood” and “a royal
priesthood.” It also is evident in three verses in Revelation
(1:6, 5:10, 20:6) in which Christians are
fact, there is more. Because in Israel it was priests alone who
could present sacrifices to the Lord, every reference in the New
Testament to Christians offering sacrifices is de facto a
reference to priestly work. For example, when Paul told the
Roman Christians to present their bodies as a living sacrifice
to God (Rom. 12:1), he was calling them to a priestly work. The
sacrifices which Christians offer are, of course, “spiritual
sacrifices” (1 Pe. 2:5), and they include, in addition to our
bodies, the sacrifices of worship, of witness, and of helping
the poor (Heb. 13:15-16). The priesthood of believers is a work
of Christians to lead “the nations” (Isa. 61:6) and “the whole
earth” (Ex. 19:5) in the worship of God.
Following the close of the New Testament era, the priesthood of
all believers was eclipsed as the church created a formal
priesthood of ordained males. It has re-emerged in the Roman
Catholic Church since the Second Vatican Council (1962-65).
However, already in the 16th century Martin Luther
had retrieved the priesthood of all believers. He felt that the
Roman Catholic priesthood, of whom he was a member, had become
oppressive. In his book The Freedom of the Christian, he
reminded the church of the biblical teaching that all Christians
are priests. As his title suggests, his emphasis fell, not upon
the responsibilities and privileges of priesthood, but upon the
freedom which priesthood gives to all Christians.
the SBC adopted its resolution in 1988, it did so partially in
response to a very important book by Baptist historian and
theologian Walter Shurden entitled The Doctrine of the
Priesthood of Believers which had been published the
previous year. Dr. Shurden followed Luther in emphasizing the
freedom of Christians as priests. He said that it was tragic
that in the church priesthood had been clericalized, God’s grace
had been sacramentalized, and the church had been
institutionalized, and he thought that Luther had been right to
assert the priesthood of believers against these distortions.
Shurden associated priesthood with Baptists’ long struggle for
freedom. This included the freedom from state-mandated religion
(separation of church and state) and the freedom from
clergy-controlled church life (congregational decision-making).
Shurden placed great emphasis on the responsibilities as well as
the freedom of priests, pointing out that some people “will do
almost anything to avoid the pain of accepting the
responsibility for [their] lives.” The priesthood of believers
does not permit us to do that.
right. Because we are all priests, we are all responsible as the
church to “proclaim the mighty acts of him who called you out of
darkness into his marvelous light” (1 Pe. 2:9), just as in
ancient Israel the priests taught the Law. We are all
responsible as the church to lead “the nations” to worship the
Lord by offering spiritual sacrifices such as our compassion for
the poor and our words of praise and witness for God. This is a
great responsibility and privilege and, yes, a great freedom,
and we are thankful to God for it.
Table of Contents
Books That Matter:
Over the next six months, reviews of books of interest to readers of the
Bulletin will be presented by Wil Platt. Wil is Professor of History,
Emeritus of Mercer University. In addition to his service in the Department
of History of the College of Liberal Arts from 1966 to 2000, he was assistant
or associate dean of the College for sixteen years. Since the fall of 2002,
he has been a volunteer for the Center for Baptist Studies and now serves as
Assistant to the Interim Director.
By My Own Reckoning
by Cecil Sherman
Reviewed by Wil Platt
It is a daunting task to write an
autobiography. First, one must decide if it is really worth the time
and trouble! In the introduction to his book, Cecil Sherman says
“there is nothing remarkable about most of my life.” While we may
challenge his statement, we can understand his reluctance to begin
such a project. For several years he resisted. Ultimately, his
daughter, Eugenia Sherman Brown, swayed the balance by pointing out
that only he could supply pieces of the story of the Southern
Baptist struggles of the 1980s. She also urged him to include the
story of his wife, Dot, who was suffering from the effects of
Because he has
had an enviable career as pastor, denominational leader, seminary
teacher and writer it was not an easy task to decide what to
include. His friend, Walter Shurden, counseled that he should give
special attention to the politics of Moderate Baptists in the
Southern Baptist Convention (SBC) during the 1980s, his participation in the Peace Committee of the
SBC in the same era and his role as the first Coordinator of the
Cooperative Baptist Fellowship (CBF) Dr. Sherman agreed on the basis
that these were unique parts of his life.
Dr. Sherman comments that he was “reared
in a Southern Baptist hothouse;” he has remained closely tied to
Baptists for all of his life. He was a product of a Baptist home and
Texas. With the exception of a year spent in the mid-1950s at Princeton
Theological Seminary, he was educated at Baptist institutions in
University and Southwestern Baptist Theological Seminary. It was at
Southwestern that he met Dorothy Hair, herself a graduate of the
Seminary, whom he married in 1953. During his pastoral years, he
served four Baptist congregations. He served briefly as the Director
of Evangelism for the Baptist Convention of Texas; in 1992 he became
Coordinator of the CBF. Since his retirement, he has been visiting
professor of pastoral ministries of the Baptist Theological Seminary
this time he has served a number of churches as an interim pastor.
Dr. Sherman was pastor of First
North Carolina for slightly more than twenty years, approximately half of his
professional life (1964-1984). His pastorate there began with a very
rocky start. On his sixth Sunday in residence he was thrust into a
crisis over the policies of the church because of a request for
membership from a black woman who was on the faculty at a
neighboring school. The situation worsened when a community memorial
service for Dr. Martin Luther King, Jr. was held at First Baptist in
April 1968. The crisis stretched on for nearly five years, but Dr.
Sherman remained firm in his stand for racial justice. Ultimately,
the church’s policy was changed and the first black member was
received in January 1970. People in ministry can learn a lot about
integrity from Dr. Sherman’s book.
From the election of Adrian Rogers to
the presidency of the
SBC in 1979
until Sherman's resignation from the Peace Committee in the fall of 1986,
Dr. Sherman was deeply involved in Moderate politics. In his eighth
chapter, entitled “An Introduction to the
Controversy (from a Moderate Point of View),” he states: “No one who
is informed on the subject of the
SBC controversy is objective. Some don’t care, but they are unlikely to
be writing about it.” However, Dr. Sherman insists upon accuracy in
regard to the facts. In this chapter, he gives a very helpful
summary of the differences between Moderates and Fundamentalists in
SBC. In chapter nine, Dr. Sherman details the work of Moderates with
special attention to their unsuccessful attempts to block the
election of “inerrantist candidates” to the presidency of the
Working from printed materials that he
saved, Dr. Sherman describes what went on behind the closed doors of
the Peace Committee in his tenth chapter. In the opening paragraph,
he states: “Most Southern Baptists thought the Peace Committee was
working toward reconciliation; in fact we were buying time for the
Fundamentalist takeover to get past a point of no return.” He
believes the mission (to make peace) was impossible from the start
since only one side (the Moderates) were willing to compromise. He
asserts that the Fundamentalists lied when they said they had no
political structure, while the Moderates were forthright about their
efforts. He has no doubt that “for the Peace Committee, the main
issue was the Bible.” The “straw that broke the camel’s back” for
Dr. Sherman was the presentation of the so-called “Glorietta
Statement” to the Committee by the presidents of the six
SBC seminaries which, in his view, “caved in” to the Fundamentalists on
the issue of biblical inerrancy. His final statement on the
Committee: “The Peace Committee was useless. . . If the Peace
Committee had never met, the
SBC would be
exactly as it is today.”
Dr. Sherman describes the period
1986-1990 as “seminal days,” a period in which the future of
white Baptists in the South was taking shape. Though Moderates continued
to field candidates for the
SBC presidency, Fundamentalist control became more secure. Personally,
he was beginning to consider separating from the
SBC; others shared this view. The ultimate result was the formation of
the Alliance of Baptists in 1987 and the creation of the Cooperative
Baptist Fellowship in 1990-1991. In February, 1992 at the age of
sixty-four, he accepted the position of Coordinator of the CBF. Chapter
eleven describes his role in building the CBF as a means to “pull
moderates together” until his retirement in the summer of
1996. Believing that “everybody needs to retire to a task,” he
accepted a part-time appointment at the Baptist Theological Seminary
this he added preaching and writing.
most poignant section of the book is the last fifteen pages in which
Dr. Sherman describes his role as caretaker for his wife, Dot, who
was almost a decade his senior. As the effects of Alzheimer’s became
more pronounced, he was forced to curtail other activities to
provide for her care. He includes a quotation from C. S. Lewis:
“Death is the way a Christian marriage is supposed to end.” As
stated above, this has now come to pass. At the time of her death,
Dr. Sherman was confined to the
Texas for the
treatment of an acute form of leukemia. We lift our prayers for him.
stated above, Dr. Sherman has a great deal of wisdom to share with
those who read his book, particularly those in ministry
positions. People who remain interested in the struggle between
Moderates and Fundamentalists will be afforded a view that is not
available elsewhere. Reaction to the book will no doubt be
determined by the theological position of the reader. It is
interesting to note that Paige Patterson who would be considered by
most an adversary of Cecil Sherman
has expressed warm praise for Dr. Sherman and for his autobiography though he does doubt the accuracy of his account.
This title is published by Smyth &
Helwys and may be
or by calling 1-800-747-3016.
Table of Contents
Our Readers Write ...
We receive a fair amount of feedback from readers of the Baptist Studies Bulletin, all of which we appreciate.
Some responses are in the form of articles or opinion pieces.
Because of space limitations, we are unable to include, in the Baptist
Studies Bulletin, all article and opinion submissions we receive from readers.
However, we welcome unsolicited articles and opinion pieces, and will
provide space on our website for reader-initiated pieces that
contribute to the discussion of Baptist life and heritage consistent
with the work of the Center for Baptist Studies. You may send
submissions via email by
Recommended Online Reading
for Informed Baptists
Compiled by Bruce Gourley
Separation of Church and State Applies to the Spending of Our Tax Dollars
in the Clarksville Online (TN) (August 2008)
"The erosion of the Constitution in recent years is disturbing, and the
laxness in enforcement and the granting of exceptions to government
regulations is deplorable, even and perhaps for faith groups."
Dot Sherman Passes Away After
Battle With Alzheimer's
Baptist Standard (August 2008)
Dorothy “Dot” Sherman, wife of Dr. Cecil Sherman, the founding
coordinator of the Cooperative Baptist Fellowship, passed away Aug. 1 in
Richmond, Va., following a lengthy battle with Alzheimer’s disease. She was
90. Meanwhile, Dr. Sherman is currently undergoing treatment for acute
Suggestions for Celebrating the 400th Anniversary of Baptist Beginnings
Baptist History and Heritage Society (August 2008)
This excellent article from the Baptist History and Heritage Society is
authored by Executive Director Charles Deweese. You may also wish to
visit the BH&HS
Dates to Note
September 1, 2008,
is the deadline for proposals for
research projects funded by the Berea College (KY) Appalachian Music
Fellowship Program. The purpose of the program is to encourage the use of
Berea's non-commercial traditional music collections by graduate students,
faculty, public school teachers, performers, and other scholars. The length of
awards ranges from one to three months. For more information,
September 11-12, 2008, "Religious Faith, Torture,
and our National Soul," held at the Mercer University Administration and
Conference Center in Atlanta and co-sponsored by Mercer University and the
National Religious Campaign Against Torture, the Center
for Victims of Torture, the Cooperative Baptist Fellowship, Evangelicals for
Social Action, Faith and the City, the Islamic Society of North America,
Morehouse College, the National Hispanic Christian Leadership Conference,
No2Torture, Rabbis for Human Rights, Sojourners and Third Way.
Additional program details, including a full schedule, are available at
www.evangelicalsforhumanrights.org. For more
information about the conference, call (678) 547-6457.
September 16-17, 2008,
Truett Seminary, Baylor
University. "Red-Letter Christians, An Emerging Evangelical Center, and
Public Policy Issues" sponsored by Christian Ethics Today Foundation.
Featured speakers include Tony Campolo, Jimmy Allen, James Dunn, David
Gushee, and performing artist Al Staggs. See Summer 2008 CET cover for more
September 28-30, 2008, Mercer Preaching
Consultation 2008, King and Prince Beach and Golf Resort, St. Simons Island,
Georgia. Co-sponsored by McAfee School of Theology and the Center for
Baptist Studies. Featured speakers include Dr. Greg Boyd and Dr. Joel
Gregory. See advertisement above for more information.
October 3-8, 2008, Baptist Heritage Tour of New
England with featured tour guide Walter Shurden, former Executive Director of
The Center for Baptist Studies.
for registration and more information.
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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