Chapter 10

The 1985 Southern Baptist Convention at Dallas elected a “Peace Committee” of twenty-two persons. That committee’s task was “to determine the sources of the controversy in the denomination, and make findings and recommendations regarding these controversies so that Southern Baptists might effect reconciliation” and continue cooperating.^{^[7]}

Moderates and Fundamentalists were elected to the committee, as well as persons publicly unaligned. The committee’s balance of power, however, was unmistakable. Judging from the results, moderates consistently lost the key votes, though they were usually able to somewhat moderate the results.

The Peace Committee recognized that the controversy in the Convention was rooted in both theological and political concerns. The committee recognized the great diversity within Southern Baptist life, but said that “this diversity should not create hostility towards each other, stand in the way of genuine cooperation, or interfere with the rights and privileges of all Southern Baptists within the denomination to participate in its affairs.”^{^[8]}

While diversity is acknowledged in the report’s “recommendations,” the “findings” of the report are presented in a manner suggesting support for a Fundamentalist creed rather than an inclusive Baptist confession of faith. In the “findings,” the report gives examples of what “most” Southern Baptists think the Baptist Faith and Message means when it says the Bible has “truth without mixture of error for its matter”:

1. They believe in direct creation and therefore they believe Adam and Eve were real persons.

2. They believe the named authors did indeed write the biblical books attributed to them by those books.

3. They believe the miracles described in Scripture did indeed occur as supernatural events in history.

4. They believe that the historical narratives are indeed accurate and reliable as given by those authors.

We call upon Southern Baptist institutions to recognize the great number of Southern Baptists who believe in this interpretation of our confessional statement and, in the future, to build their professional staffs and faculties from those who clearly reflect such dominant convictions and beliefs held by Southern Baptists at large.^{^[9]}

These beliefs may or may not represent what “most” Southern Baptists believe. Certainly many moderate Baptists were and still are comfortable with the above listed beliefs. What really separates confessional moderates from creedal Fundamentalists is the moderate’s tendency to allow fellow Christians greater freedom to differ.

Fundamentalists insist that they cannot support nor have fellowship with any Christian who disagrees at any point with their list of “commonly held beliefs.” In such an atmosphere, “commonly held beliefs” become a creed that members must affirm or else they will not be given a place in the denomination’s leadership.

To illustrate, at the North American Mission Board (formerly the Home Mission Board), these “findings” are used as guidelines for hiring new staff members.^{^[10]} In June 1988 and October 1990, Home Mission Board president Larry Lewis sent HMB staff copies of the Peace Committee report at the request of the SBC Executive Committee.^{^[11]}

[7]. SBC Convention Bulletin, First Day, Part II, 1987, 20.

[8]. SBC Convention Bulletin, First Day, Part II, 1987, 14.

[9]. Ibid., 12.

[10]. SBC Today, August-September 1987, 1.

[11]. Inter-Office Correspondence, June 24, 1988, and October 30, 1990.





Chapter 10 A Peace Committee, But No Peace We looked for peace, but no good came — Jeremiah 9:15a. The 1985 Southern Baptist Convention at Dallas elected a “Peace Committee” of twenty-two persons. That committee’s task was “to determine the sources of the controversy in the denomination, and make findings and recommendations regarding these controversies so that Southern Baptists might effect reconciliation” and continue cooperating.^{^[7]} Moderates and Fundamentalists were elected to the committee, as well as persons publicly unaligned. The committee’s balance of power, however, was unmistakable. Judging from the results, moderates consistently lost the key votes, though they were usually able to somewhat moderate the results. The Peace Committee recognized that the controversy in the Convention was rooted in both theological and political concerns. The committee recognized the great diversity within Southern Baptist life, but said that “this diversity should not create hostility towards each other, stand in the way of genuine cooperation, or interfere with the rights and privileges of all Southern Baptists within the denomination to participate in its affairs.”^{^[8]} While diversity is acknowledged in the report’s “recommendations,” the “findings” of the report are presented in a manner suggesting support for a Fundamentalist creed rather than an inclusive Baptist confession of faith. In the “findings,” the report gives examples of what “most” Southern Baptists think the Baptist Faith and Message means when it says the Bible has “truth without mixture of error for its matter”: 1. They believe in direct creation and therefore they believe Adam and Eve were real persons. 2. They believe the named authors did indeed write the biblical books attributed to them by those books. 3. They believe the miracles described in Scripture did indeed occur as supernatural events in history. 4. They believe that the historical narratives are indeed accurate and reliable as given by those authors. We call upon Southern Baptist institutions to recognize the great number of Southern Baptists who believe in this interpretation of our confessional statement and, in the future, to build their professional staffs and faculties from those who clearly reflect such dominant convictions and beliefs held by Southern Baptists at large.^{^[9]} These beliefs may or may not represent what “most” Southern Baptists believe. Certainly many moderate Baptists were and still are comfortable with the above listed beliefs. What really separates confessional moderates from creedal Fundamentalists is the moderate’s tendency to allow fellow Christians greater freedom to differ. Fundamentalists insist that they cannot support nor have fellowship with any Christian who disagrees at any point with their list of “commonly held beliefs.” In such an atmosphere, “commonly held beliefs” become a creed that members must affirm or else they will not be given a place in the denomination’s leadership. To illustrate, at the North American Mission Board (formerly the Home Mission Board), these “findings” are used as guidelines for hiring new staff members.^{^[10]} In June 1988 and October 1990, Home Mission Board president Larry Lewis sent HMB staff copies of the Peace Committee report at the request of the SBC Executive Committee.^{^[11]} Previous Chapter \| Next Chapter [7]. SBC Convention Bulletin, First Day, Part II, 1987, 20. [8]. SBC Convention Bulletin, First Day, Part II, 1987, 14. [9]. Ibid., 12. [10]. SBC Today, August-September 1987, 1. [11]. Inter-Office Correspondence, June 24, 1988, and October 30, 1990.
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