Whenever someone asks me why I am happy to be (and stay) a Southern Baptist, I usually point out three reasons. The first reason is theological. I agree with the Baptist Faith and Message (2000).
The second reason is missional. I know of no better mission force in the world than the International Mission Board. What Southern Baptists have accomplished together for world missions is truly remarkable, and I offer hearty support to this effort.
The third reason is historical. Thirty years ago, the trajectory of the SBC was heading towards liberalism. Our journey mirrored that of many mainline denominations. By God’s grace, we made a course-correction. I am thankful for the Conservative Resurgence and I hope we are seeing the beginnings of a Great Commission Resurgence.
For those interested in the controversy that took place in Southern Baptist life during the last decades of the last century, let me recommend Uneasy in Babylon: Southern Baptist Conservatives and American Culture (University of Alabama, 2002) by Barry Hankins.
From the beginning, Hankins lays his cards on the table. He admits that he is more “moderate” than conservative, but he claims to be an outsider as he does his research. Though he leans to the moderate side, Hankins recognizes that there were major issues at stake in the Conservative Resurgence. He criticizes the moderates for downplaying the significance of conservative concerns. Hankins sees misinterpretation on both sides of the divide.
The best part of the book is Hankins’ profile of Southern Baptist conservatives, men like Al Mohler, Paige Patterson, Timothy George and Richard Land. Moderates tend to lump all these men together. Hankins ably demonstrates that there are significant distinctions in their overall vision. He shows that these men may be united on many essential doctrines, but there are enough distinctions to keep them from being labeled together.
Uneasy in Babylon tells the story of the Conservative Resurgence topically. One chapter focuses on the transformation of Southern Seminary from a left-wing institution, to a progressive evangelical school, to a politically right-wing seminary. Another chapter documents the differences between Southern Baptists on race issues. A third chapter focuses on church/state relations, specifically the development of church state relations throughout Southern Baptist history and in the past thirty to forty years.
Hankins proves his ability as an historian by dealing with complexity within the conservative ranks. Yet, he still finds it helpful to synthesize some of the beliefs and practices that are common to most on the conservative side. His ability to find a balance between complexity and synthesis is what makes this book valuable.
