By Elizabeth H. Flowers
The talk over women's roles within the Southern Baptist Convention's conservative ascendance is usually visible as secondary to theological and biblical matters. Elizabeth plant life argues, notwithstanding, that for either reasonable and conservative Baptist women--all of whom had a lot at stake--disagreements that touched on their familial roles and ecclesial authority have constantly been fundamental. And, within the turbulent postwar period, debate over their roles prompted fierce inner controversy. whereas the legacy of race and civil rights lingered good into the Nineties, perspectives on women's submission to male authority supplied the main salient try in which moderates have been pointed out and expelled in a method that resulted in major splits within the Church. In Flowers's expansive historical past of Southern Baptist girls, the "woman query" is crucial to nearly each region of Southern Baptist predicament: hermeneutics, ecclesial polity, missionary paintings, church-state relatives, and denominational background.
Flowers's research, a part of the increasing survey of America's spiritual and cultural panorama after international conflict II, issues to the South's altering identification and connects spiritual and local concerns to the advanced courting among race and gender in the course of and after the civil rights flow. She additionally exhibits how feminism and transferring women's roles, behaviors, and practices performed an important half in debates that simmer between Baptists and evangelicals in the course of the country today.
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Additional info for Into the Pulpit: Southern Baptist Women and Power since World War II
Example text
50 Although 18 • Introduction in the New World, seventeenth-century Baptist women did not practice the same public roles as they had in England, the Great Awakening revivals led to more egalitarian congregations than that of the Congregationalist majority, and for multiple reasons, including women’s roles, Baptists continued to be marked as a fringe movement. As the number of Baptists in eighteenth-century America increased, they formed multiple groups and movements. 51 Regular Baptists were theological Calvinists.
It asserted local church autonomy and warned against using the Baptist Faith and Message as a divisive tool. When messengers at the 1963 convention affirmed the revised statement, Hobbs, Routh, and other denominational executives believed that they had spirited away future controversies in the same way that the 1925 Baptist Faith and Message had quieted earlier fundamentalists. It quickly became apparent that they had failed. Despite the committee’s best efforts, in 1965 the Sunday School Board came under fire again at the convention for selling The Message of Genesis.
In 1942, the SBC recognized the California messengers at the annual convention, an act that inflamed northern Baptists, who saw the SBC as violating long- agreed-upon territorial boundaries. In 1950, however, the Northern Baptist Convention changed its name to the American Baptist Convention, and the SBC moved forward, holding its annual convention in Chicago. 29 As Southern Baptists grew in members, churches, organizations, programs, and status, they called for more congregational ministers and denominational administrators, demanding not only an increase in numbers but greater professionalization as well.
