Conversely, moderate and liberal presidents, professors, and department heads of Southern Baptist seminaries, mission groups and other convention-owned institutions were replaced with conservatives.
In a formal statement, they declared their commitment to "doctrinal unity in functional diversity", placing an emphasis on biblical authority.
These individuals felt that while early Southern Baptists agreed on basic theological issues, by the 1970s many of these beliefs had come under attack in schools owned and operated by the SBC.
[11] Some prominent Southern Baptists, however, saw the book in a different light and took issue with Elliot's use of historical-critical methodology, his portrayal of Genesis 1-11 as mythological literature and his speculation that Melchizedek was a priest of Baal and not, as generally believed by Christians, of Yahweh.
In 1963, the SBC adopted the first revision of the Baptist Faith and Message, amending it to include confessional positions more conservative than contained in the original.
In addition to providing further fuel for the controversy surrounding the Creation account in Genesis, a section written by G. Henton Davies, a Welsh Baptist, questioned the reliability of the biblical episode in which God commands Abraham to sacrifice his son Isaac on the grounds that such an event was morally troubling.
Conservative Southern Baptists of this time bemoaned what they claimed was the growing presence of liberal ideology within the SBC's own seminaries.
Clark H. Pinnock, who later became an advocate of open theism, taught at the New Orleans Baptist Theological Seminary in the late 1960s and early 1970s.
In 1981, redacted information from Hollyfield's thesis was put into tract form and distributed by conservatives as evidence of the need for reform from apostasy within SBC agencies.
At least 17 Baptist state papers questioned editorially the "unchristian, " "bitter, " "vitriolic, " "arrogant, " "militant" spirit and attitude of some of the messengers (delegates from SBC congregations to the annual meeting).
Messengers actually booed ("hooted and hollered at...") Herschel H. Hobbs, the respected elder statesman and former president of the SBC, when he urged restraint.
[14] At the 1971 annual meeting in St. Louis, almost two years before Roe v. Wade was decided, the messengers passed the SBC's first resolution on the topic of abortion.
Paul Pressler, a former state representative and a judge in Houston, Texas, and Paige Patterson, president of Criswell College in Dallas, met in New Orleans to plan the successful political strategy to elect like-minded conservative convention presidents and in turn members of SBC boards.
W. A. Criswell and Adrian Rogers, along with Pressler and Patterson, met with a group of pastors and laymen at a hotel near the Atlanta airport to launch the resurgence.
The Atlanta group determined to elect Rogers, pastor of Bellevue Baptist Church in Memphis, Tennessee, as the first Conservative Resurgence president of the convention.
3:28)" but that "The Scriptures teach that women are not in public worship to assume a role of authority over men lest confusion reign in the local church (1 Cor.
The report identified the roots of the controversy as primarily theological and called on Baptist seminaries to teach in accordance with the Bible.
1988: At the SBC Convention in San Antonio, a resolution was passed critical of the liberal interpretation of the "priesthood of the believer" and "soul competency."
1990: Roy Honeycutt, president of the Southern Baptist Theological Seminary in Louisville, Kentucky, was accused by a new trustee of "not believing the Bible."
1991: At their October meeting, the Foreign Mission Board trustees voted to defund the Baptist Theological Seminary in Rüschlikon, Switzerland.
In a March 22 statement, the faculty claimed that Dilday was an "excellent administrator" who led Southwestern in a "highly effective and successful manner" and "with a spirit of Christlikeness."
Jerry Falwell, who had criticized Southern Baptists in the days of moderate–liberal rule, attended his first SBC convention as a messenger along with others from his church in Lynchburg, Virginia.
The SBC amended the Baptist Faith and Message by adding Article XVIII ("The Family"); it included a complementarian statement about male-priority gender roles in marriage, including an adverbial modifier to the verb "submit": a wife is to "submit herself graciously to the servant leadership of her husband", followed by a lengthy description of a husband's duty to "love his wife unconditionally."
2000: The SBC adopted a revised Baptist Faith and Message, which (for the first time) included statements opposing homosexuality and abortion.
2002: Jerry Rankin and the IMB trustees began requiring missionaries to sign their assent to the 2000 Baptist Faith and Message.
[31][32] In 1990, another schism occurred in which a group of moderate churches criticized the denomination for the same reasons, as well as opposition to women's ministry, and founded the Cooperative Baptist Fellowship in 1991.
However, the state conventions in Texas and Virginia openly challenged the new directions and announced a "dual affiliation" with contributions to both the SBC's Cooperative Program and the CBF.
The American denominational landscape has experienced significant shifts in recent times, but one major story stands out among them all—the massive redirection of the Southern Baptist Convention.
Critics of the takeover faction assert that the "civil war" among Southern Baptists has been about power lust and right-wing secular politics.
"[13] In 2019, after the scandals of sexual abuse accusations involving Pressler and sexual abuse cover-ups involving Patterson, the Southwestern Baptist Theological Seminary removed the stained glass windows depicting the actors of the conservative resurgence, located in the MacGorman Chapel and opened in 2011.