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 flora argues, even though, that for either average and conservative Baptist women--all of whom had a lot at stake--disagreements that touched on their familial roles and ecclesial authority have continually been fundamental. And, within the turbulent postwar period, debate over their roles triggered fierce inner controversy. whereas the legacy of race and civil rights lingered good into the Nineteen 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 procedure that resulted in major splits within the Church. In Flowers's expansive background of Southern Baptist ladies, the "woman query" is indispensable to nearly each sector of Southern Baptist crisis: hermeneutics, ecclesial polity, missionary paintings, church-state family, and denominational heritage.
Flowers's research, a part of the increasing survey of America's spiritual and cultural panorama after international warfare II, issues to the South's altering id and connects spiritual and neighborhood matters to the complex courting among race and gender in the course of and after the civil rights flow. She additionally indicates how feminism and moving women's roles, behaviors, and practices performed an important half in debates that simmer between Baptists and evangelicals through the country today.
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Additional info for Into the Pulpit: Southern Baptist Women and Power since World War II
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. A. Criswell, pastor of First Baptist Church, Dallas, the largest church in the SBC, circulated his address denouncing the seminaries for their modernist teachings.
Hobbs was the consummate denominational politician and, like his predecessor Mullins, drove much of the process. With Hobbs at the helm, the committee labored diligently to pacify both those who opposed and those who backed Elliott. ” Anticipating cries of anti-Baptist creedalism, the committee stipulated that no con36 • A Dangerous Dream fession of faith could be binding on the individual conscience. It asserted local church autonomy and warned against using the Baptist Faith and Message as a divisive tool.
Introduction • 25 This page intentionally left blank 1 Into the Center Pulpit A Dangerous Dream On August 9, 1964, Watts Street Baptist Church in Durham, North Carolina, ordained Addie Davis to the gospel ministry — the first ordination of a woman by a Southern Baptist church. It came well ahead of many mainstream Protestant bodies and only one year after the publication of The Feminine Mystique by Betty Friedan. Davis was a well-educated, professional, and single woman from a long line of Virginian Baptists.
Into the Pulpit: Southern Baptist Women and Power since World War II by Elizabeth H. Flowers