David Dockery, President of Union University in Jackson, TN, has all the necessary qualifications to write a book with the purpose that his title suggests. Dockery has served as a pastor, Bible college professor, seminary professor, editor at a denominational publishing house, and academic Vice President and Dean of the School of Theology at The Southern Baptist Theological Seminary, all before coming to his present position. He has known personally many of the previous generation’s architects of the Southern Baptist Convention, has interviewed them about theology and Convention politics, and has been active for several years in seeking to create lines of communication for the variety of theological viewpoints still present in the Convention. In addition, Dockery has published widely in areas of history, theology, and biblical studies both as an editor, involving a large number of contributors, and as a writer.

The book contains an introduction, six chapters of analysis and proposal, a glossary, a name index, and a scripture index. Each chapter ends with bibliography “for further reflection.”

The introduction has a brief historical characterization of Southern Baptists from 1845 to 1925 and then from 1925 to 1979. In 1979, a controversy arose over biblical authority and denominational cooperation. Dockery identifies two major groups that divided into at least seven sub-groups each that vied with each other for the right to propose the agenda for the Southern Baptist future, namely, to define the nature of the missionary program in theory and personnel and to define the doctrinal stance of theological education. With the withdrawal of most of the “moderate” groups, the Southern Baptist Convention, though not necessarily the individual State conventions, was left in the hands of a more doctrinally conservative contingent. Dockery divides this group into seven sub-groups with short definitions as well as several sub-sub-groups that constitute these seven. Dockery identifies them as Fundamentalists, Revivalists, Traditionalists, Orthodox Evangelicals, Calvinists, Contemporary Church Practitioners, and Culture Warriors. Dockery attempts to encourage these seven types of Southern Baptists with their several constituent groups to work toward finding sufficient common ground in both theology and mission to establish a unified denominational purpose.

Chapter one includes a discussion of Scripture in which Dockery affirms its inerrancy while showing a thorough grasp of the issues of literary genre, language theory, and the abundance of literature on the subject. Beyond inerrancy, Dockery contends that “confessional convictions and confessional boundaries” also are necessary for effective cooperation. “What is needed,” Dockery asserts, “is a holistic orthodoxy, based on a high view of Scripture and congruent with the Trinitarian and Christological consensus of the early church” (p. 34). He also introduces the idea of “primary,” “secondary,” and “tertiary” doctrinal issues (p. 36). He revisits this concept throughout the book (e.g., pp. 70, 144). Also the relationship between truth and unity receives important analysis.

Chapter two presents an exposition of the doctrines essential for a healthy consensus on the gospel. Dockery gives a biblical overview, a historic overview, and a theological exposition of the leading ideas of the gospel. He works very hard to clarify a centrist position, using language that, if not scrutinized with too great severity, could be affirmed by Calvinists and non-Calvinists. His hopes for this exposition are high. “What follows,” he explains, “is a brief biblical and historical survey followed by a theological exposition of the Gospel message, which I trust can be foundational for taking the good news to a lost world” (p. 62). Again he urges that we must “not think that this variety is without boundaries or without a core. There is a center that is non-negotiable” (p. 68).

Chapter three presents a historical overview of the variety of traditions in Baptist worship, a survey of contemporary practices, and suggestions for renewing Baptist worship today. Dockery promotes three principles: (1) emphasis on the word of God both in preaching and reading; (2) a high degree of congregational involvement; (3) “a view of the ordinances that affirm[s] their mystery and values for spiritual formation” (p. 124).

Chapter four discusses Baptist education and raises the question as to whether denominational commitments can co-exist with the desire to produce a top-tier academic institution. Again Dockery emphasizes the necessity of confessional fidelity, shows the value of maintaining a close connection to the churches, and the relation of these commitments to academic freedom. College and seminary education receive separate treatment.

Chapter five revisits the theological issue among Southern Baptists but with a special concentration on the issue of Scripture as treated by different theologians and other writers throughout Southern Baptist history. While reissuing his call for a Baptist identity rooted in the “consensus fidei of the Christian church” (p. 195), he stresses continually the centrality of Scripture: “A commitment to a completely truthful and fully authoritative Bible is the first step toward healing the sickness in today’s theological and ethical trends that threaten the very heart of the Christian faith and message” (p. 196).

Dockery’s final call in chapter six is for a leadership that is at once committed to confessional conviction, denominational consensus, collaborative cooperation, and spiritual renewal.

While many will be encouraged by Dockery’s commitment to robust confessionalism, his concern about the potentially divisive power of what he terms “secondary” or “tertiary” doctrine may well pinpoint the most difficult challenge to his grand and worthy paradigm for renewed denominational consensus.