Vol. 7 No. 8

  The Jesse Mercer Plaza
  Mercer University, Macon Campus 


Produced by The Center for Baptist Studies, Mercer University
A Monthly EMagazine, Bridging Baptists Yesterday and Today

Bruce T. Gourley, Editor, The Baptist Studies Bulletin

Wil Platt, Associate Editor, The Baptist Studies Bulletin




In Response To . . . : Bruce T. Gourley

         "The Changing Face of CBF and the South"

The Baptist Soapbox: Tony Cartledge

         "Reflections from the BWA and BICTE Prague Meeting"

Children's Ministry in the Local Church: Julie Whidden Long

         "Incorporating Children Into Worship"
Fisher Humphreys Answers Your Questions:
Fisher Humphreys
"What is the Theological Basis of the Priesthood of Believers?"
Books That Matter: Wil Platt

         By 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.

"The Changing Face of CBF and the South"
By Bruce T. Gourley

          With 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 Assembly, 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 bright.
           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 preceding them.

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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.

"Reflections from the BWA and BICTE Prague Gatherings"
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.
             The 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).
            Of particular 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.
            There seems 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 themselves.
            Baptists began as dissenters: how can one dissent without the recognition of his or her right to think outside of the previously-existing communal box?
            How could 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?
            We must 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 individualsand communitiesof today.
            Thus, while 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.

Click here to read more of Tony Cartledge's Prague reflections.

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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
St. Simons Island, GA

Featuring Greg Boyd and Joel Gregory

Other program speakers include:  David Gushee, John Finley,
Tim Willis, 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.

"Incorporating 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 9:35-37

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?
            Remember that 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 worship. 
            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 participants. 
            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. 
            Remember, 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 them! 

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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, email us and we will pass it along to him for consideration.

"What is the Theological Basis of the Priesthood of Believers?"
By Fisher Humphreys

             Twenty 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.
             Why was the priesthood of believers so important to these Baptists that they would take this dramatic step?
             The 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).
             In two 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.
             These 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 called priests.
             In 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.
             When 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.
             Dr. 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).
             Dr. 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.
             He is 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.

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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 Alzheimer’s. 
            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 church in Fort Worth, Texas. With the exception of a year spent in the mid-1950s at Princeton Theological Seminary, he was educated at Baptist institutions in Texas, Baylor 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 in Richmond, Virginia. During this time he has served a number of churches as an interim pastor.
 Dr. Sherman was pastor of First Baptist in Asheville, 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 SBC 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 the 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 SBC.
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 in Richmond. To this he added preaching and writing. 
 The 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 M. D. Anderson Cancer Center in Houston, Texas for the treatment of an acute form of leukemia. We lift our prayers for him.
             As 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 purchased online or by calling 1-800-747-3016.

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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 clicking here  


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 leukemia.

10 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 website.


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, click here

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 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 details.

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. Click here 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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