Changes

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 during its 1971 Annual Meeting in St. Louis—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 during its 1971 Annual Meeting in St. Louis—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 open positions.<ref>SBC bylaws did not permit firing; a position was vacant only at the end of a term (most terms were five years, with a limit of two consecutive terms), or if the incumbent died, retired, or resigned.</ref>  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; the entire process (which overlapped in part; in Year 2 the President would nominate a new Committee on Committees who would nominate a new Committee on Nominations, while the prior Committee on Nominations was nominating persons for open positions) would take roughly 10-11 years to complete.

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 open positions.<ref>SBC bylaws did not permit firing; a position was vacant only at the end of a term (most terms were five years, with a limit of two consecutive terms), or if the incumbent died, retired, or resigned.</ref>  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; the entire process (which overlapped in part; in Year 2 the President would nominate a new Committee on Committees who would nominate a new Committee on Nominations, while the prior Committee on Nominations was nominating persons for open positions) would take roughly 10–11 years to complete.

Starting in 1979 they mobilized delegates to attend the annual convention and to elect strong conservative candidates. Usually winning by ratios of about 55%-45% they elected a series of strong conservative presidents. In turn the presidents appointed strong conservative committees and trustees, and systematically transformed the mindset of the SBC's six seminaries, its publishing house, its mission boards, and its numerous agencies to a conservative view. Theologically the issue has focused on the inerrancy of Scripture.  In 1980 the SBC had completely reversed itself on abortion, passing a much stronger resolution condemning the practice (ironically, meeting again in St. Louis, the site of the 1971 convention where they initially supported the practice).<ref>See [http://www.sbc.net/resolutions/19/resolution-on-abortion SBC Resolution on Abortion, 1980 Annual Meeting, St. Louis, Missouri.]</ref>

Starting in 1979 they mobilized delegates to attend the annual convention and to elect strong conservative candidates. Usually winning by ratios of about 55%-45% they elected a series of strong conservative presidents. In turn the presidents appointed strong conservative committees and trustees, and systematically transformed the mindset of the SBC's six seminaries, its publishing house, its mission boards, and its numerous agencies to a conservative view. Theologically the issue has focused on the inerrancy of Scripture.  In 1980 the SBC had completely reversed itself on abortion, passing a much stronger resolution condemning the practice (ironically, meeting again in St. Louis, the site of the 1971 convention where they initially supported the practice).<ref>See [http://www.sbc.net/resolutions/19/resolution-on-abortion SBC Resolution on Abortion, 1980 Annual Meeting, St. Louis, Missouri.]</ref>

With the Conservative Resurgence the SBC has taken a more conservative stand on issues such as [[sanctity of life]], [[homosexuality]], and the limitation of the pastorate to males.  However, it has always maintained a view of [[separation of church and state]] (believing that each has its role, but not to the extent of liberals who would push religion completely out of the public).

With the Conservative Resurgence the SBC has taken a more conservative stand on issues such as [[sanctity of life]], [[homosexuality]], and the limitation of the pastorate to males.  However, it has always maintained a view of [[separation of church and state]] (believing that each has its role, but not to the extent of liberals who would push religion completely out of the public).

In nearly all other areas, the SBC is quite diverse.  For example, there are fairly equal numbers of individuals holding to [[Calvinism]] as to [[Arminianism]]<ref>Though nearly all Southern Baptists hold to [[eternal security]], and this viewpoint is in the Baptist Faith & Message.</ref>, and although the SBC believes in Jesus' ultimate return, there is no majority viewpoint on [[eschatology]].  This is due in great part to the Baptist views of [[priesthood of all believers]] and [[autonomy]] of the local church.  Although Southern Baptists in general do not hold to Pentecostal or Charismatic practices such as [[glossolalia]] ("speaking in tongues"), Independent Baptist author [[David Cloud]] believes the practice within the SBC to be far greater than officially discussed.<ref>https://www.wayoflife.org/database/charismatic_southern_baptists.html</ref><ref>It should be noted that two persons mentioned in Cloud's report &ndash; noted charismatic televangelists [[James Robison]] and [[Pat Robertson]] &ndash; though at one time were Southern Baptist, have since left the denomination.</ref>

In nearly all other areas, the SBC is quite diverse.  For example, there are fairly equal numbers of individuals holding to [[Calvinism]] as to [[Arminianism]],<ref>Though nearly all Southern Baptists hold to [[eternal security]], and this viewpoint is in the Baptist Faith & Message.</ref> and although the SBC believes in Jesus' ultimate return, there is no majority viewpoint on [[eschatology]].  This is due in great part to the Baptist views of [[priesthood of all believers]] and [[autonomy]] of the local church.  Although Southern Baptists in general do not hold to Pentecostal or Charismatic practices such as [[glossolalia]] ("speaking in tongues"), Independent Baptist author [[David Cloud]] believes the practice within the SBC to be far greater than officially discussed.<ref>https://www.wayoflife.org/database/charismatic_southern_baptists.html</ref><ref>It should be noted that two persons mentioned in Cloud's report &ndash; noted charismatic televangelists [[James Robison]] and [[Pat Robertson]] &ndash; though at one time were Southern Baptist, have since left the denomination.</ref>

Like other Baptist bodies the SBC does not have a formal confession of faith or creed.  It publishes a doctrinal statement, the [[Baptist Faith and Message]] (BF&M), which summarizes its key beliefs.  The SBC, nor any state convention or local association, cannot force a congregation to adhere to the BF&M<ref>However, the [[Southern Baptists of Texas Convention]] requires that a supporting church adhere to the BF&M 2000 Edition as a condition of membership in its convention.</ref>; however, adherence to the BF&M is required for missionaries, key leadership, and faculty at SBC-supported universities.  Most congregations, however, generally adopt the BF&M (in whole or in part) as their doctrinal statement.<ref>The general trend is for moderate churches to adopt the 1963 version of the BF&M (without the 1998 amendment generally opposed by those churches) while conservative churches adopt the 2000 version.</ref>

Like other Baptist bodies the SBC does not have a formal confession of faith or creed.  It publishes a doctrinal statement, the [[Baptist Faith and Message]] (BF&M), which summarizes its key beliefs.  The SBC, nor any state convention or local association, cannot force a congregation to adhere to the BF&M;<ref>However, the [[Southern Baptists of Texas Convention]] requires that a supporting church adhere to the BF&M 2000 Edition as a condition of membership in its convention.</ref> however, adherence to the BF&M is required for missionaries, key leadership, and faculty at SBC-supported universities.  Most congregations, however, generally adopt the BF&M (in whole or in part) as their doctrinal statement.<ref>The general trend is for moderate churches to adopt the 1963 version of the BF&M (without the 1998 amendment generally opposed by those churches) while conservative churches adopt the 2000 version.</ref>

==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<ref>In the case of a multi-site arrangement, all sites are considered to be one congregation,</ref>. 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.<ref>In the case of a multi-site arrangement, all sites are considered to be one congregation,</ref>  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]].