There are hundreds of small SBC churches all over the South where the median church member is in her 60s or 70s. Her parents attended that same church and they’re now buried in the church cemetery out back.
She sits in the same pew every Sunday, next to the same people. One day they’ll all rest next to each other in the church cemetery, along with their parents and grandparents.
The church is shrinking because most everyone’s kids left for college (or wherever) and never came back, except sometimes at Christmas.
Also because no one new ever visits. The church prefers it that way: visitors mess up the seating arrangement and they don’t understand the social dynamics—e.g. Mildred picks the paint color in the Fellowship Hall because her mom and daddy gave the money to build it 40 years ago.
There was a young kid three pastors ago, right out of seminary, who tried to bring in some new blood. But they got rid of him.
And so nothing at the church ever really changes. People just move from the pews to the cemetery out back. A couple of decades from now, they’ll all be out back and the building will be a trendy a coffee shop or bookstore or something if it isn’t demolished.
And this will be the fate of the SBC as whole if @BaptistNetwork and @FoundersMin are permitted to hold the SBC hostage to their culture war.

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More from @scott_m_coley

19 Dec
The question that Southern Baptists need to confront—especially Southern Baptists born before 1970 or so—is whether the SBC is going to go along with the effort to conflate theological and cultural Conservatism.
A lot of cultural Conservatism is either unrelated or antithetic to theological Conservatism. My generation is done with those aspects of the Southern Baptist tradition.
The SBC can try to salvage pieces of the Conservative Resurgence that never should have been there in the first place, just so @FoundersMin , @BaptistNetworkand and @CBMWorg can play Culture Warrior and pontificate about keeping women in their place and the dangers of CRT.
Read 6 tweets
15 Dec
Racism, Misogyny, Abuse: Why the SBC Keeps Getting it Wrong

co-authored with @SusanCodone

By Southern Seminary's account of its history, when the SBC "...established SBTS in 1859, the prevailing orthodoxy of its white clergy included commitment to the legitimacy of slavery.”
The phrase ‘prevailing orthodoxy’ is doing a lot of rhetorical work here: ‘orthodoxy’ evokes the safe harbor of official sanction, while ‘prevailing’ conjures a sense of resignation to the inertia of established norms.
Yet the question must be asked: in 1859, how prevalent was the view that the institution of slavery was morally legitimate? Across the West? No: America’s N. Atlantic peers abolished slavery in the 1840s. Among Americans? No: Civil War was two years away. Among Protestants? No.
Read 20 tweets
15 Dec
The biblical picture of false prophets bears a striking resemblance to the handful of theologians in the SBC whose dalliances with heresy have redounded to their own professional benefit.
Some proponents of ESS misrepresented the very nature of the Trinity in an effort to legitimate a niche research agenda that they were well-positioned to lead (largely because the most fertile theological minds of our era simply have no interest in advancing male headship).
These men spend their days stirring up controversy, insisting that God’s people break fellowship over the secondary effects of tertiary issues that are a matter of grave importance only to men whose professional advancement depends on it.
Read 5 tweets
5 Dec
Well now you just seem more confused than before.
You still haven’t answered my question; but I gather that your assessment of Gen.1 derives from the interpretive principle that Scripture should be read in its plainest sense unless the text itself clearly indicates otherwise.
I agree with this principle; but I suspect we disagree on how to apply the ‘unless’ clause: I think that if reading a text as a straightforward recounting of empirical facts renders that text incoherent, this *just is* the text indicating that it’s not meant to be read that way.
Centuries upon centuries of Christian scholarship—including luminaries like Origen and Augustine—have questioned or rejected your assessment of Gen.1, on precisely these grounds.
Read 14 tweets
27 Nov
For over four decades, American evangelicals have embraced the special-interest paradigm of political engagement—arguing, in effect, that the interests of Christians should take priority over conflicting claims of other interest groups.

This has been a terrible mistake.
If there is objective moral truth then there is objective truth about what people deserve and what we owe to each other—which is to say, justice.

Objective moral truth entails objective truth about justice. It’s as simple as that.
And if there is objective truth about justice, then our efforts in the political sphere should conform to that truth—which is to say, achieving justice should be our only political objective.

Any other goal would be immoral.
Read 10 tweets
25 Nov
If @MBTS is determined to give Owen a platform for his pronouncements on institutional ethics, its administration might consider granting him a teaching reduction that would afford him leisure to familiarize himself with the basic contours of the subject.
Here, once again, Owen conflates the concept of ‘systemic racism’ with Critical Race Theory (CRT).

In point of fact, the concept of systemic racism is used across a number of disciplines to describe a variety of phenomena.
Two general fields of application stand out. One has to do with psychology—racist attitudes and so forth. The other has to do with institutions.
Read 14 tweets

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