There ought to be but three Christian denominations in the world,” an Episcopal bishop once said. ‘The Roman Catholics standing on one side for the authority of the church, and the Baptists standing on the other side for the authority of the Bible. The other denominations should be united, for the difference between them is that between Tweedledum and Tweedledee.” Seldom have U.S. Catholics and Baptists, particularly Southern Baptists, been ranged so clearly against each other as on the 1960 issue of a Catholic President.
The U.S. is getting, a cram course in what Catholicism believes; the particular credo of the Southern Baptists is perhaps less familiar. The old notions — the Bible belt, temperance leagues, hellfire evangelism and fundamentalism—are still part of the Southern Baptist scheme of things, but they are growing increasingly oldfashioned. Aside from the obvious issue of racial integration. Southern Baptists differ from their Northern brethren mainly in that 1) they are more distrustful of ecumenical movements, are reluctant to join any other Christian denomination for any purpose, 2) they tend to favor closed Communion for ‘those of like faith and order” rather than open Communion. But nonconformity is the Baptist hallmark; there are leading Baptist ministers to the right and left of any issue. A spectrum of Southern Baptist opinion today includes:
¶ WALLIE CRISWELL, 50, pastor of Dallas’ First Baptist Church, the world’s biggest,* with 12,000 members. A skilled evangelist who began preaching at 17, practices closed Communion and opposes dancing, Criswell is strongly anti-Kennedy, calls Catholicism a “political system that, like an octopus, covers the entire world and threatens our basic freedoms.” He also condemns integration: “We’ll all stand together in judgment before the Lord, but I think we can worship better our separate ways.”
¶ RAMSEY POLLARD, 57, current president of the Southern Baptist Convention, recently made news for his outspoken stand against a Roman Catholic President. A graduate of Fort Worth’s Southwestern Baptist Theological Seminary, Fundamentalist Pollard is minister of the Bellevue Baptist Church in Memphis, Tenn. (membership: 9,000). He feels that though integration problems cannot be “solved overnight, every man ought to treat his fellow man with dignity and love.”
¶ JAMES D. GREY, 53, New Jersey-born head of the $1,625,000 First Baptist Church of New Orleans since 1937, was the youngest president of the Southern Baptist Convention when he was elected in 1951 and 1952. He is a member of the executive committee of the Baptist World Alliance, vetoes dancing but smokes cigars. When Negroes come to his church, he lets them stay but on occasion labels their “kneel-ins” provocative and “an exhibition of egotism.” A fundamentalist and evangelist who complains that the modern church microphone is “a gadget of the devil, it’s bugging me,” Grey insists that “spineless and convictionless preaching is contaminating the land” and that Baptists must beware of becoming “ritualistic, formal, cold and dead, like so many other decadent denominations.” He characterizes Southern Baptism as “a healthy, wealthy young lady,” wooed by ecumenicalism on one side, nondenominationalism on the other. “These ambitious ‘Lotharios’ are making eyes at us. But we have not, cannot and will not even drop our handkerchief.”
¶ THEODORE FLOYD ADAMS, 62, president of the Baptist World Alliance (TIME cover, Dec. 5, 1955), has been pastor of Richmond’s First Baptist Church since 1936 and has seen his congregation rise from 1,600 members to 4,100. Regarded as perhaps the Baptists’ most distinguished preacher, Adams is firmly on record as opposed to segregation.
¶ CARLYLE MARNEY, 44, fiery minister of the Charlotte (N.C.) Myers Park Baptist Church, practices open Communion and has fought segregation for years. He tells businessmen that “the profit motive is ethically bankrupt.” A staunch believer in church-state separation, he wants religious teaching banned from all schools, nevertheless dubs religious opposition to Kennedy “prejudice,” and slaps Baptist extremists as “Holy Roller Catholics who are creating an emotional authoritarianism which is far more rigid than Roman Catholicism.”
In agreement or disagreement, these ministers, like thousands more throughout the South, Southwest, and even in a few Northern enclaves, are all members in good standing of the Southern Baptist Convention.
Resurgence After Disaster. Both Northern and Southern Baptists share the basic Baptist tenets: the supreme authority of Scripture, baptism by immersion, the autonomy of the individual soul before God. The split between them began with the issue of slavery; the Southern Baptist Conference was founded in 1845, after a Northern majority of Baptists had ruled against missionaries’ owning slaves. During the Civil War the Southern Baptists evangelized fervently among Confederate soldiers, financed their foreign missions in part by blockade-running cotton exports to England.
The Confederacy’s defeat and its aftermath brought near disaster to Southern Baptists: some of their meeting houses were confiscated, Northern Baptists flooded the South with their publications, and preachers were kept from their pulpits unless they swore that they had not sympathized with the Confederacy.
Southern Baptists responded with renewed evangelical fervor. With Scriptures in their saddlebags, they followed the frontiersmen West, baptized in rivers, creeks and cow ponds, worshiped in barns and shacks, staged hell-raising, Bible-banging revivals in tents and private homes. Clapboard churches, throughout the South and Southwest, became the architectural landmark of the Baptist advance for nearly a century. Any man who heard the call was encouraged to grasp a Bible and summon a crowd.
Until well after World War I, the Southern Baptist trademark seemed to be high-decibel evangelism and opposition to the Pope, Darwin, smoking, dancing and drinking. Between the enactment of Prohibition and the 1928 defeat of Al Smith, Southern Baptism went through some of its rowdiest moments. Some memorably colorful but questionable leaders appeared —and in a denomination without central authority, where each church has complete local autonomy, no one could say whether or not they spoke for Southern Baptism. There was, for instance, J. Frank Norris, a Fort Worth Baptist preacher (“the Texas tornado”), who killed a political foe by shooting him four times in the belly, was acquitted on “self-defense.” H. L. Mencken’s picture, done with his usual exaggerated gusto, was taken as real by many readers: “It became dangerous in the South to be intelligent . . . Every Baptist pastor became a neighborhood Pope . . . Every pastor was a chartered libertine, free to bawl nonsense without challenge . . . What the poor whites heard from the outside world they heard from the lips of these pious ignoramuses.”
Poets & Philosophers. Today, probably not even Mencken would describe the Southern Baptists that way. With the Depression and the U.S.’s increasing concern over international problems, Southern Baptists began to come out of their provincial hard shell. Fundamentalism declined and social issues moved to the forefront—although the Baptists never took to the “Social Gospel.” Today, hellfire and brimstone revivalists are increasingly scarce, and though emotion-packed evangelism is still part of every Baptist sermon, more and more Baptist preachers are university-trained. They read the classics, study foreign languages, keep informed on science. Richmond’s Theodore Adams quotes Kierkegaard in his sermons; Pastor Blake Smith of the University Baptist Church of Austin, Texas likes to quote Balzac, while New Orleans’ J. D. Grey is likely to make his points with tags from poets and philosophers.
If Baptist ministers have changed, so have their places of worship. Many Baptist churches still show their recent mission origins, having grown up helter-skelter around meeting halls, stores or garages. But more and more churches are apt to be modern, functional and air-conditioned. Washington’s First Baptist Church is not the only Southern Baptist church that looks almost like a cathedral.
“Give Us Time.” Today, with 20,500,000 members, the Baptists are the largest Protestant denomination in the U.S., and within that denomination the Southern Baptist Conference accounts for nearly half—9,500,000.* In the last ten years, more than 1,000 new members were baptized every day, and today the Southern Baptists have 31,906 churches worth more than $2 billion, run six seminaries, 51 colleges and universities, twelve academies and Bible schools. Most of the schools are conservative, but most also offer increasingly broad training, e.g., the theological seminaries at Mill Valley (Calif.), Kansas City (Mo.), Wake Forest (N.C.) and Louisville, the universities of Baylor (Texas), Stetson (Fla.) and Wake Forest College (N.C.). The Southern Baptists operate 113 student centers, 40 hospitals, 14 old people’s homes and a nationwide news service. They publish 28 weeklies with a total circulation of 1,400,000, scores of monthlies and quarterlies.
Southern Baptist missionary zeal is unrivaled. Some 1,500 foreign missionaries are currently doing medical, education and evangelical work in 44 countries, with their best achievements registered in Japan, Nigeria and Brazil (1,470 Baptist churches). In Nigeria, five Cabinet ministers in the Western Region are mission-trained Baptists. In Ghana, a Baptist mission hospital treats some 2,400 patients a month. In Kenya, Moslems and Christians, Arabs and Negro tribesmen attend Sunday school by the hundreds, and women flock to weekday sewing classes. In Beirut, Lebanon, last week, the Southern Baptists’ 36th foreign seminary opened with 22 students from Egypt, Jordan, Lebanon.
Both foreign and home missions are enthusiastically financed by Southern Baptist churches and heavily tithing members. Typical example: the First Baptist Church in Decatur (Ga.), operating on a $407,114 yearly budget, spends $173,557 of it to support a Jordan hospital and other mission work, though its own building loan is not yet paid. In 1959 alone, gifts to the Southern Baptist Conference ran nearly $500 million.
Not long ago, the Christian Century persuasively summed up Southern Baptism thus: “There are some striking inconsistencies. Fervent for missionary work among peoples of all races, it yet has to come to terms with the racial problems in its own dooryard. Pouring millions of dollars into education, it yet has made no effort to recommend ministerial stand ards to its cooperating churches. While loudly proclaiming its zeal to win the world for Christ, it yet bans any official relationship to national or world ecumenical movements. As they invade new territories, domestic and foreign, their cultural and social presuppositions are being challenged the more. The denomination is gradually becoming more cosmopolitan.
“The day when demagogues could sway the great Southern Baptist Convention may be over, although the fear of the demagogue is still strong in official circles. The convention’s greatest resource is in its increasing abundance of intelligent, well-trained young lay and clerical leadership. This group is sensitive to national and world opinion of Southern Baptists, and mindful of Baptist weaknesses as well as strength, it says, ‘Give us time.’ ”
* Disputed by U.S. Representative Adam Clayton Powell, an ordained Northern Baptist minister, who insists that his Abyssinian Baptist Church in Harlem has more active members.
* Membership of the Northern Baptist Conference: 1,500,000. The two major Negro Baptist groups are the National Baptist Convention of America with 3,500,000 members, and the National Baptist Convention, U.S.A., Inc. with 5,000,000. About one million Baptists belong to splinter groups.
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