Changes

Early in the 20th century, some leaders, such as Mullins, attempted to forge ties with Northern evangelicals.  The effort collapsed in the 1920s when the "Scopes Monkey Trial" showed an unbridgeable gap between the regions on the issues such as evolution.. Thereafter the SBC stood aloof and avoided any connections with other religious bodies. The lingering influence of Landmarkism, Southern regionalism, and Northern opposition to Southern race relations stood in the way of closer connections. Though its theology had sectarian elements, the SBC dominated white Southern culture into the 1970s. By the 1980s, however, conservatives had taken firm control of the SBC and saw value in allying with Northern evangelicals because both felt threatened by secular humanism and the Left. No longer as dominant in the South, the SBC shared with the neo-evangelicals in "straddling the Christ-and-culture-in-paradox and Christ-and-the-transformer-of-culture positions." Religious alliances were possible because evangelicals North and South had arrived at similar cultural positions, and the SBC membership itself was growing rapidly outside the South by appealing to migrating Southerners and even more to like-minded Northerners.<ref>Barry Hankins, ''Southern Baptists and Northern Evangelicals: Cultural Factors and The Nature Of Religious Alliances". ''Religion and American Culture'' 1997 7(2): 271-298.</ref>  

Early in the 20th century, some leaders, such as Mullins, attempted to forge ties with Northern evangelicals.  The effort collapsed in the 1920s when the "Scopes Monkey Trial" showed an unbridgeable gap between the regions on the issues such as evolution.. Thereafter the SBC stood aloof and avoided any connections with other religious bodies. The lingering influence of Landmarkism, Southern regionalism, and Northern opposition to Southern race relations stood in the way of closer connections. Though its theology had sectarian elements, the SBC dominated white Southern culture into the 1970s. By the 1980s, however, conservatives had taken firm control of the SBC and saw value in allying with Northern evangelicals because both felt threatened by secular humanism and the Left. No longer as dominant in the South, the SBC shared with the neo-evangelicals in "straddling the Christ-and-culture-in-paradox and Christ-and-the-transformer-of-culture positions." Religious alliances were possible because evangelicals North and South had arrived at similar cultural positions, and the SBC membership itself was growing rapidly outside the South by appealing to migrating Southerners and even more to like-minded Northerners.<ref>Barry Hankins, ''Southern Baptists and Northern Evangelicals: Cultural Factors and The Nature Of Religious Alliances". ''Religion and American Culture'' 1997 7(2): 271-298.</ref>  

To form a successful political coalition, SBC leaders had to rethink the relationship of church and state. Hankins (1998) examines the thought of key leaders of the SBC from the 1940s through the mid-1990s who advocated accommodationism - the belief that the government should actively support and promote Christianity. This was a new idea, for the Baptists had long insisted on a sharp separation of church and state. However influential conservatives popularized accommodationism in the SBC since the 1980s.<ref>Barry Hankins, “The Evangelical Accommodationism of Southern Baptist Convention Conservatives." ''Baptist History And Heritage'' 1998 33(1): 54-65.</ref> Politically most  Southern Baptist leaders had shown little interest in partisan politics before about 1980, when [[Ronald Reagan]] encouraged prominent ministers to form a political coalition with the [[Republican Party]] based on moral issues, including opposition to abortion and support for school prayer.  Many GOP leaders have joined SBC churches (including [[Newt Gingrich]]<ref>Though Gingrich later converted to his (third) wife's Roman Catholicism.</ref> and [[John McCain]]), but the first insider to show wide political appeal was [[Mike Huckabee]] (a life-long Southern Baptist and former pastor) in 2008.<ref>Oran P. Smith, ''The Rise of Baptist Republicanism'' (1997)</ref>

To form a successful political coalition, SBC leaders had to rethink the relationship of church and state. Hankins (1998) examines the thought of key leaders of the SBC from the 1940s through the mid-1990s who advocated accommodationism - the belief that the government should actively support and promote Christianity. This was a new idea, for the Baptists had long insisted on a sharp separation of church and state. However influential conservatives popularized accommodationism in the SBC since the 1980s.<ref>Barry Hankins, “The Evangelical Accommodationism of Southern Baptist Convention Conservatives." ''Baptist History And Heritage'' 1998 33(1): 54-65.</ref> Politically most  Southern Baptist leaders had shown little interest in partisan politics before about 1980, when [[Ronald Reagan]] encouraged prominent ministers to form a political coalition with the [[Republican Party]] based on moral issues, including opposition to abortion and support for school prayer.  Many GOP leaders have joined SBC churches (including [[Newt Gingrich]]<ref>Though Gingrich later converted to his (third) wife's Roman Catholicism.</ref> and [[John McCain]]), but the first insider to show wide political appeal was [[Mike Huckabee]] (a lifelong Southern Baptist and former pastor) in 2008.<ref>Oran P. Smith, ''The Rise of Baptist Republicanism'' (1997)</ref>

Although Southern whites began voting Republican in presidential elections in the 1960s, they considered themselves Democrats and voted for state and local Democrats for many more years.  The table shows that SBC pastors were only 27% Republican in the 1970s; they then moved into the GOP, followed by their parishioners a few years later. By 2004 all elements of the SBC were heavily Republican in orientation. The GOP identification slipped a little in 2008, but about 80% of the Southern Baptists voted for McCain over Barack Obama.

Although Southern whites began voting Republican in presidential elections in the 1960s, they considered themselves Democrats and voted for state and local Democrats for many more years.  The table shows that SBC pastors were only 27% Republican in the 1970s; they then moved into the GOP, followed by their parishioners a few years later. By 2004 all elements of the SBC were heavily Republican in orientation. The GOP identification slipped a little in 2008, but about 80% of the Southern Baptists voted for McCain over Barack Obama.

===Modernist Controversy===

===Modernist Controversy===

This controversy originated initially in the Presbyterian denomination, but spilled over into the Southern Baptist ranks.  Pastors such as [[J. Frank Norris]] contended that Baptist universities (such as [[Baylor University]]) were teaching [[Modernism]] (a form of liberal Christianity which argued that "antiquated beliefs" needed to be discarded).  The ensuing result is that many churches (or large segments of churches) left the SBC.  Although some minor denominations were formed (such as the Texarkana, Texas based [[American Baptist Association]]), the movement greatly spawned the modern-day [[Independent Baptist]] movement.

This controversy originated initially in the Presbyterian denomination, but spilled over into the Southern Baptist ranks.  Pastors such as [[J. Frank Norris]] contended that Baptist universities (such as [[Baylor University]]) were teaching [[Modernism]] (a form of liberal Christianity which argued that "antiquated beliefs" needed to be discarded).  The ensuing result is that many churches (or large segments of churches) left the SBC.  Although some minor denominations were formed (such as the Texarkana, Texas-based [[American Baptist Association]]), the movement greatly spawned the modern-day [[Independent Baptist]] movement.

===Conservatives vs Moderates===

===Conservatives vs Moderates===

For most of the 20th century, the factions that became known as "conservatives" and "moderates"<ref>These are the terms preferred by the conservative wing, which ultimately gained control of the convention and refers to their regaining control as the "Conservative Resurgence"; the "moderates" -- who were really theological and social gospel liberals -- preferred to be called "conservatives" while labeling their opponents as "fundamentalists" (notwithstanding that true fundamentalists -- who had formed other denominations or were in the [[Independent Baptist]] camp a half-century or more before -- thought that the conservatives were, and still believe they are, misguided at best and apostate at worst) and the conservatives' actions as the "Fundamentalist Takeover".</ref> were at the fringe of the SBC. That changed when the Civil Rights issue and opposition to [[Jim Crow]] (racial segregation) energized the moderate in the 1950s and 1960s. By the 1970s the conservatives had coalesced. Conservatives believe that moderates were right to support desegregation but that they went too far by accepting changes in changing national social norms, especially regarding abortion, homosexuality and women's roles in society and the ministry.<ref>See Hankins (2002).</ref>  

For most of the 20th century, the factions that became known as "conservatives" and "moderates"<ref>These are the terms preferred by the conservative wing, which ultimately gained control of the convention and refers to their regaining control as the "Conservative Resurgence"; the "moderates" -- who were really theological and social gospel liberals -- preferred to be called "conservatives" while labeling their opponents as "fundamentalists" (notwithstanding that true fundamentalists -- who had formed other denominations or were in the [[Independent Baptist]] camp a half-century or more before -- thought that the conservatives were, and still believe they are, misguided at best and apostate at worst) and the conservatives' actions as the "Fundamentalist Takeover".</ref> were at the fringe of the SBC. That changed when the Civil Rights issue and opposition to [[Jim Crow]] (racial segregation) energized the moderate in the 1950s and 1960s. By the 1970s the conservatives had coalesced. Conservatives believe that moderates were right to support desegregation but that they went too far by accepting changes in changing national social norms, especially regarding abortion, homosexuality and women's roles in society and the ministry.<ref>See Hankins (2002).</ref>  

Beginning in the late 1960s, conservatives under the leadership of layman Paul Pressler and minister Paige Patterson claimed that the denomination's institutions had come under the influence of liberalism and that a redirection was necessary.  At one point the liberalism was so rampant, the SBC actually passed a resolution in 1971 -- nearly two years before the infamous ''[[Roe v. Wade]]'' decision -- supporting abortion in such cases as "clear evidence of severe fetal deformity, and carefully ascertained evidence of the likelihood of damage to the emotional, mental, and physical health of the mother"<ref>See [http://www.sbc.net/resolutions/13/resolution-on-abortion SBC Resolution on Abortion, 1971 Annual Meeting, St. Louis, Missouri.]</ref>, and three years later in Dallas (the year after Roe v. Wade) reaffirmed the resolution, saying that it "dealt responsibly from a Christian perspective with complexities of abortion problems in contemporary society" while also in the same resolution claiming that the SBC "historically held a high view of the sanctity of human life".<ref>See [http://www.sbc.net/resolutions/14/resolution-on-abortion-and-sanctity-of-human-life SBC Resolution on Abortion and Sanctity of Human Life, 1974 Annual Meeting, Dallas, Texas.]</ref>

Beginning in the late 1960s, conservatives under the leadership of layman Paul Pressler and minister Paige Patterson claimed that the denomination's institutions had come under the influence of liberalism and that a redirection was necessary.  At one point the liberalism was so rampant, the SBC actually passed a resolution in 1971—nearly two years before the infamous ''[[Roe v. Wade]]'' decision—supporting abortion in such cases as "clear evidence of severe fetal deformity, and carefully ascertained evidence of the likelihood of damage to the emotional, mental, and physical health of the mother",<ref>See [http://www.sbc.net/resolutions/13/resolution-on-abortion SBC Resolution on Abortion, 1971 Annual Meeting, St. Louis, Missouri.]</ref> and three years later in Dallas (the year after Roe v. Wade) reaffirmed the resolution, saying that it "dealt responsibly from a Christian perspective with complexities of abortion problems in contemporary society" while also in the same resolution claiming that the SBC "historically held a high view of the sanctity of human life".<ref>See [http://www.sbc.net/resolutions/14/resolution-on-abortion-and-sanctity-of-human-life SBC Resolution on Abortion and Sanctity of Human Life, 1974 Annual Meeting, Dallas, Texas.]</ref>

Patterson and Pressler were aided by William Powell, an SBC employee who noted that the structure of the SBC presidency could be used to gain this redirection: the SBC president solely nominates the Committee on Committees, which in turn nominates the Committee on Nominations (previously known as the Committee on Boards), which in turn nominates the Executive Committee, heads of all SBC organizations, and other positions.  A conservative-minded President would fill vacancies on the Committee on Committees with similarly conservative-minded persons, and when that faction had control it would, in turn, fill nominees for the Committee on Nominations (again with similarly conservative-minded persons), and thereafter fill all other positions similarly.

Patterson and Pressler were aided by William Powell, an SBC employee who noted that the structure of the SBC presidency could be used to gain this redirection: the SBC president solely nominates the Committee on Committees, which in turn nominates the Committee on Nominations (previously known as the Committee on Boards), which in turn nominates the Executive Committee, heads of all SBC organizations, and other positions.  A conservative-minded President would fill vacancies on the Committee on Committees with similarly conservative-minded persons, and when that faction had control it would, in turn, fill nominees for the Committee on Nominations (again with similarly conservative-minded persons), and thereafter fill all other positions similarly.

==Organization==

==Organization==

In accordance with the traditional Baptist principle of church autonomy, the lowest level (or highest, depending on your perspective) of the SBC is the local church.  With the exception of a "mission church"<ref>A mission church is one sponsored by another congregation, either to start a congregation in an area without a church (such as a new subdivision) or to minister to an ethnic group in their own language.</ref>, every congregation is autonomous of every other.  Furthermore, no higher organization has any authority to fire ministers, discipline members, or force the congregation to cease operations; their only power is that they can choose not to seat the congregation's delegates (called "messengers") at the annual meeting, for such matters as failing to support the Cooperative Program or for holding views not in accordance with the association's statement of faith (e.g. having a female pastor).

In accordance with the traditional Baptist principle of church autonomy, the lowest level (or highest, depending on your perspective) of the SBC is the local church.  With the exception of a "mission church",<ref>A mission church is one sponsored by another congregation, either to start a congregation in an area without a church (such as a new subdivision) or to minister to an ethnic group in their own language.</ref> every congregation is autonomous of every other.  Furthermore, no higher organization has any authority to fire ministers, discipline members, or force the congregation to cease operations; their only power is that they can choose not to seat the congregation's delegates (called "messengers") at the annual meeting, for such matters as failing to support the Cooperative Program or for holding views not in accordance with the association's statement of faith (e.g. having a female pastor).

The next level is the local association.  These are usually organized by county in the larger metro areas; less populated counties are usually combined into one association.  These groups handle matters involving local issues, such as operating a food pantry or supporting a crisis pregnancy center.

The next level is the local association.  These are usually organized by county in the larger metro areas; less populated counties are usually combined into one association.  These groups handle matters involving local issues, such as operating a food pantry or supporting a crisis pregnancy center.

The next level is the state convention.  Most states in the Southern United States have a single state convention; however, due to the moderates-conservatives controversy discussed above, two states (Texas and Virginia) have two separate ones; a more conservative one aligned solely with the SBC and a more liberal one aligned both with the SBC and the liberal splinter group Cooperative Baptist Fellowship.  Less populated states in northern and western parts of the United States, where the SBC is not as strong, are organized into multi-state conventions.  These groups handle state-wide matters such as speaking on political issues involving the state (e.g. a bill to limit abortions) or disaster relief.

The next level is the state convention.  Most states in the Southern United States have a single state convention; however, due to the moderates-conservatives controversy discussed above, two states (Texas and Virginia) have two separate ones; a more conservative one aligned solely with the SBC and a more liberal one aligned both with the SBC and the liberal splinter group Cooperative Baptist Fellowship.  Less populated states in northern and western parts of the United States, where the SBC is not as strong, are organized into multi-state conventions.  These groups handle statewide matters such as speaking on political issues involving the state (e.g. a bill to limit abortions) or disaster relief.

The highest level is the national convention.  The name "Southern Baptist Convention" refers to both the denomination as a whole and its Annual Meeting, held in June for two days and generally at a major city.  The convention handles both national and international matters, mainly in the area of missions, though it also publishes literature and other materials and has a public policy arm.  Its main function is to operate the SBC's '''Cooperative Program''', its unified program for collecting and distributing funds for various mission projects.  Each supporting church is permitted a minimum of two delegates (called "messengers") to the Annual Meeting but may send up to 12 messengers depending on the amount given to the SBC (either in terms of dollars or a percentage of undesignated receipts, whichever method provides the most messengers is the one used).

The highest level is the national convention.  The name "Southern Baptist Convention" refers to both the denomination as a whole and its Annual Meeting, held in June for two days and generally at a major city.  The convention handles both national and international matters, mainly in the area of missions, though it also publishes literature and other materials and has a public policy arm.  Its main function is to operate the SBC's '''Cooperative Program''', its unified program for collecting and distributing funds for various mission projects.  Each supporting church is permitted a minimum of two delegates (called "messengers") to the Annual Meeting but may send up to 12 messengers depending on the amount given to the SBC (either in terms of dollars or a percentage of undesignated receipts, whichever method provides the most messengers is the one used).

==SBC Entities==

==SBC Entities==

===Mission Boards and Auxiliary===

===Mission Boards and Auxiliary===

*[[North American Mission Board]] (formerly Home Mission Board), located in Alpharetta, Georgia, coordinates mission work in the United States and Canada; it is also well-known for its disaster relief efforts

*[[North American Mission Board]] (formerly Home Mission Board), located in Alpharetta, Georgia, coordinates mission work in the United States and Canada; it is also well known for its disaster relief efforts

*[[International Mission Board]] (formerly Foreign Mission Board), located in Richmond, Virginia, coordinates mission work outside of the United States and Canada

*[[International Mission Board]] (formerly Foreign Mission Board), located in Richmond, Virginia, coordinates mission work outside of the United States and Canada

*[[Woman's Missionary Union]], an auxiliary located in Birmingham, Alabama; its primary function is to raise money for missions through the SBC's two main annual missions offerings: the Lottie Moon Christmas Offering for International Missions and the Annie Armstrong Easter Offering for North American Missions.

*[[Woman's Missionary Union]], an auxiliary located in Birmingham, Alabama; its primary function is to raise money for missions through the SBC's two main annual missions offerings: the Lottie Moon Christmas Offering for International Missions and the Annie Armstrong Easter Offering for North American Missions.

*[[Baptist Press]] is the SBC's official news agency, reporting on SBC work worldwide and on other issues pertinent to the SBC and its membership

*[[Baptist Press]] is the SBC's official news agency, reporting on SBC work worldwide and on other issues pertinent to the SBC and its membership

*GuideStone Financial Services (formerly the Annuity Board of the Southern Baptist Convention) provides insurance, investments, and retirement plans to churches and to church and agency ministers and employees.

*GuideStone Financial Services (formerly the Annuity Board of the Southern Baptist Convention) provides insurance, investments, and retirement plans to churches and to church and agency ministers and employees.

*LifeWay Christian Resources (formerly the Sunday School Board of the Southern Baptist Convention) provides publications (including the [[Holman Christian Standard Bible]] and operates the Ridgecrest Conference Center in North Carolina.  It is best known, though, for its operation of [[LifeWay Christian Stores]] (formerly Baptist Book Stores), one of the two major Christian bookstores in the United States.

*LifeWay Christian Resources (formerly the Sunday School Board of the Southern Baptist Convention) provides publications (including the [[Holman Christian Standard Bible]]) and operates the Ridgecrest Conference Center in North Carolina.  It is best known, though, for its operation of [[LifeWay Christian Stores]] (formerly Baptist Book Stores), one of the two major Christian bookstores in the United States.

*[[Ethics & Religious Liberty Commission]] (formerly the Christian Life Commission of the Southern Baptist Convention) is the SBC's [[public policy]] arm, providing information and research on political issues.  It also files ''[[amicus briefs]]'' (sometimes with other religious liberty organizations) on matters involving religious liberty before the courts.

*[[Ethics & Religious Liberty Commission]] (formerly the Christian Life Commission of the Southern Baptist Convention) is the SBC's [[public policy]] arm, providing information and research on political issues.  It also files ''[[amicus briefs]]'' (sometimes with other religious liberty organizations) on matters involving religious liberty before the courts.