Southern Baptist Convention
Reaching the world for Christ.
Classification	Protestant
Theology	Evangelical Baptist
Governance	Congregational
Geographical areas	United States
Origin	May 8–12, 1845 Augusta, Georgia
Separated from	Triennial Convention
Separations	American Baptist Association, Alliance of Baptists, Cooperative Baptist Fellowship, Church on the Rock- International
Congregations	45,010[1]
Members	16.2 million
Official website	www.sbc.net
Statistics for 2005[2]

The Southern Baptist Convention (SBC) is a United States-based Christian denomination. It is the world's largest Baptist denomination and the largest Protestant body in the United States, with over 16 million members as of 2010.^[3] It is also the second largest Christian body in the United States, after the Catholic Church.^[4]

The word Southern in Southern Baptist Convention stems from its having been founded and rooted in the Southern United States. The SBC became a separate denomination in 1845 in Augusta, Georgia, following a regional split with northern Baptists over the issues of slavery. After the American Civil War, another split occurred: most black Baptists in the South separated from white churches and set up their own congregations.

Since the 1940s, the SBC has moved away from some of its regional identification.^[5] While still heavily concentrated in the US South, the SBC has member churches across the United States and 41 affiliated state conventions.^[6][7] Southern Baptists emphasize the significance of the individual conversion experience, affirmed by a total immersion in water for a believer's baptism, and rejection of infant baptism.^[7] SBC churches are evangelical in doctrine and practice. Specific beliefs based on biblical interpretation can vary somewhat due to the congregational governance system that gives autonomy to individual local Baptist churches.

History[link]

Colonial Era[link]

Most early Baptists in the British colonies came from England in the 17th century, when the established Church of England persecuted them for their dissenting religious views. The oldest Baptist church in the South, First Baptist Church of Charleston, South Carolina, was organized in 1682 under the leadership of Rev. William Screven.^{[citation needed]} A Baptist church was formed in Virginia in 1715 through the preaching of Robert Norden and another in North Carolina in 1727 through the ministry of Paul Palmer. They operated independently of the state-established Anglican churches at a time when non-Anglicans were prohibited from holding political office. By 1740, there were about eight Baptist churches in the colonies of North Carolina, South Carolina, and Virginia, with an estimated 300–400 members.^[8]

American Revolution period[link]

Isaac (1974) analyzes the rise of the Baptist Church in Virginia, with emphasis on evangelicalism and social life. There was a sharp division between the austerity of the plain-living Baptists and the opulence of the Anglican planters, who controlled local and colonial government. Baptist church discipline was misinterpreted by the gentry for political radicalism, but it served to ameliorate disorder. The Baptists intensely monitored each others' moral conduct, watching especially for sexual transgressions, cursing, and excessive drinking; they expelled members who would not reform.^[9]

The struggle for religious toleration erupted and was played out during the American Revolution, as the Baptists worked to disestablish the Anglican church. Beeman (1978) explores the conflict in one Virginia locality, showing that as population became more dense, the county court and the Anglican Church were able to increase their authority. The Baptists protested vigorously; the resulting social disorder resulted chiefly from the ruling gentry's disregard of public need. The vitality of the religious opposition made the conflict between 'evangelical' and 'gentry' styles a bitter one.^[10] Kroll-Smith (1984) suggests the strength of the evangelical movement's organization determined its ability to mobilize power outside the conventional authority structure.^[11]

In Virginia and most southern colonies before the Revolution, the Church of England was the state-established church and was supported by general taxes, as it was in Britain. It opposed the rapid spread of Baptists in the South. Particularly in Virginia, many Baptist preachers were prosecuted for "disturbing the peace" by preaching without licenses from the Anglican Church. Both Patrick Henry and the young attorney James Madison defended Baptist preachers prior to the American Revolution in cases considered significant to the history of religious freedom.^[12] In 1779, Thomas Jefferson wrote the Virginia Statute for Religious Freedom, enacted in 1786 by the Virginia General Assembly. Madison later took his own ideas and the ideas encompassed in this document regarding religious freedom to the Constitutional Convention where he ensured they were incorporated into the national constitution.

New members, both black and white, were converted chiefly by Baptist preachers who traveled throughout the South during the 18th and 19th centuries, in the eras of the First Great Awakening and Second Great Awakening.^[13] The early Baptist missionaries promoted equality of men and argued for manumission of slaves and abolition of the institution of slavery. Baptists welcomed African Americans, slave and free, to more active roles than did other denominations, allowing them as preachers and equal members in some congregations. As a result, black congregations and churches were founded in South Carolina, Virginia and Georgia before the American Revolution. Some managed to keep their independence even after whites tried to exercise more authority after the Nat Turner Rebellion of the early 19th century.^[14]

National unification and regional division[link]

In 1814, Baptists unified nationally under what became known informally as the Triennial Convention (because it met every three years) based in Philadelphia. It allowed them to join their resources to support missions abroad. The Home Mission Society, affiliated with the Triennial Convention, was established in 1832 to support missions in frontier territories of the United States. By the mid-19th century, numerous social, cultural, economic, and political differences existed among business owners of the North, farmers of the West, and planters of the South. The most divisive conflict was primarily over the deep sectional issues of slavery and secondarily over missions.

Divisions over slavery[link]

Slavery in the 19th century became the most critical moral issue dividing Baptists in the United States. Before the Revolution, Baptist and Methodist evangelicals in the South had promoted the view of the common man's equality before God, which embraced African Americans. They challenged the hierarchies of class and race and urged planters to abolish slavery. They welcomed slaves as Baptists and accepted them as preachers.^[15]

As Baptists struggled to gain a foothold in the South, the next generation of Baptist preachers accommodated themselves to the society. Rather than challenging the gentry on slavery, they began to interpret the Bible as supporting its practice. In the two decades after the Revolution during the Second Great Awakening, preachers abandoned their pleas that slaves be manumitted. They first attracted common planters and yeomen farmers and later began to attract planters among the elite.^[16] Many Baptist preachers argued to preserve the rights of ministers to be slaveholders, a class which included prominent Baptist Southerners and planters.^[17] The Triennial Convention and the Home Mission Society adopted a kind of neutrality concerning slavery, neither condoning nor condemning it.

During the "Georgia Test Case" of 1844, the Georgia State Convention proposed the slaveholder, Elder James E. Reeve, be appointed as a missionary. The Foreign Mission Board refused to approve his appointment, recognizing the case as a challenge and not wanting to overturn their policy of neutrality in the slavery issue. They stated that slavery should not be introduced as a factor into deliberations about missionary appointments.^[18]

In 1844, Basil Manly, Sr., president of the University of Alabama, prominent preacher and a planter who owned 40 slaves, drafted the "Alabama Resolutions" and presented them to the Triennial Convention. These included the demand that slaveholders be eligible for denominational offices to which the Southern associations contributed financially. These resolutions failed to be adopted. Georgia Baptists then decided to test the claimed neutrality by recommending a slaveholder to the Home Mission Society as a missionary. The Home Mission Society's board refused to appoint him, noting that missionaries were not allowed to take servants with them (so clearly could not take slaves) and that they would not make a decision that appeared to endorse slavery. Southern Baptists considered this an infringement of their rights to determine their own candidates.^[19]

Missions and organization[link]

A secondary issue that disturbed the Southerners was the perception that the American Baptist Home Mission Society did not appoint a proportionate number of missionaries to the southern region of the U.S. This was likely a result of the Society's not appointing slave owners as missionaries.^[20]

Baptists in different regions also preferred different types of denominational organization. Baptists in the North preferred a loosely structured society composed of individuals who paid annual dues, with each society usually focused on a single ministry. Baptists in southern churches preferred a more centralized organization of congregations composed of churches patterned after their associations, with a variety of ministries brought under the direction of one denominational organization.^[21]:p.505

Original location of First Baptist Church in Augusta, Georgia

The increasing tensions and discontent of Baptists from the South regarding national criticism of slavery and issues over missions led to their withdrawal from the national Baptist organizations.^[22] They met at the First Baptist Church of Augusta in May 1845.^[23] At this meeting, they formed a new convention, naming it the Southern Baptist Convention. They elected William Bullein Johnson (1782–1862) as the new convention's first president. He had served as president of the Triennial Convention in 1841.

Formation and alienation of black Baptists[link]

African Americans had gathered in their own churches early on. Some were established after 1800 on the frontier, such as the First African Baptist Church of Lexington, Kentucky, which by 1850 had 1,820 members, the largest of any Baptist church in the state. In 1824, it was accepted by the Elkhorn Association.^[24] In 1861 it had 2,223 members.^[25]

After the Civil War, blacks wanted to practice their form of American Christianity away from racial discrimination and attempts by whites at control. In the late 1860s, they rapidly set up several separate state Baptist conventions. In 1866, black Baptists of the South and West combined to form the Consolidated American Baptist Convention. In 1895 they merged three national conventions to create the National Baptist Convention, USA, Inc.. With 8 million members, it is the largest African-American religious organization and is second in size to the Southern Baptist Convention.

Free blacks in the North founded churches independent of white-dominated organizations. In the Reconstruction Era, missionaries both black and white from several northern denominations worked in the South and quickly attracted tens and hundreds of thousands of new members among the millions of freedmen. The African Methodist Episcopal Church attracted the most new members of any denomination.^[26] White Southern Baptist churches lost black members to the new denominations, as well as to independent congregations organized by freedmen.

The SBC further alienated African Americans during the Civil Rights era when most Southern Baptist pastors and most of their flocks rejected integration and defended white supremacy.^[27]

Historical controversies[link]

During its history, the Southern Baptist Convention has had several periods of major internal controversy.

In the 1850s–1860s, a group of young activists called for a return to certain early practices, or what they called Landmarkism. Other leaders disagreed with their assertions, and the Baptist congregations became split on the issues. Eventually the disagreements led to the formation of Gospel Missions and the American Baptist Association (1924), as well as many unaffiliated independent churches. One historian called the related Graves-Howell controversy (1858–1860) the greatest to affect the denomination before that of the late 20th century involving the "fundamentalist-moderate" break.^[28]

In the "Whitsitt controversy" of 1896–1899,^{[21]:pp.446–458}, Dr. William H. Whitsitt, professor at Southern Baptist Theological Seminary, suggested that, contrary to earlier thought, English Baptists did not begin to baptize by immersion until 1641, when some Anabaptists, as they were then called, began to practice immersion. This overturned the idea of immersion as the practice of the earliest Baptists, as some of the Landmarkists contended.

B. H. Carroll Memorial Building, the Southwestern Baptist Theological Seminary's main administrative building.

The Conservative Resurgence of 1979 was a major internal disagreement that captured national attention.^{[21]:pp.681ff} Russell H. Dilday, president of the Southwestern Baptist Theological Seminary from 1978 to 1994, described the resurgence as having fragmented Southern Baptist fellowship and as being "far more serious than a controversy".^[29] Dilday described it as being "a self-destructive, contentious, one-sided feud that at times took on combative characteristics". Since 1979, Southern Baptists had become polarized into two major groups: moderates and conservatives. Reflecting the conservative majority votes of delegates at the 1979 annual meeting of the SBC, the new national organization officers replaced all leaders of Southern Baptist agencies with presumably more conservative people (often dubbed "fundamentalist" by dissenters).^[30]

Recent history[link]

President George W. Bush meets with the leadership of the Southern Baptist Convention in the Oval Office at the White House. Pictured with the President are Dr. Morris Chapman, left, Dr. Frank Page and his wife Dayle Page.

There are Southern Baptist congregations in every state and territory in the United States, though the greatest numbers remain in the Southern United States, its traditional stronghold.^{[citation needed]}

In 1995, the Convention voted to adopt a resolution renouncing its racist roots and apologizing for its past defense of slavery, segregation, and white supremacism.^[31][32] This marked the denomination's first formal acknowledgment that racism had a profound role in its early and modern history. By the early 21st century, there were increasing numbers of ethnically diverse congregations within the convention. In 2008, almost 20 percent were estimated to be majority African American, Asian or Hispanic. The SBC then had an estimated one million African-American members.^[33] This has also been encouraged by a series of resolutions recommending the inclusion of more black members and to appoint black leaders.^[34]

The national scope of the Convention inspired some members to suggest a name change. In 2005, proposals were made at the SBC Annual Meeting to change the name from the regional-sounding Southern Baptist Convention to a more national-sounding "North American Baptist Convention" or "Scriptural Baptist Convention" (to retain the SBC initials). The proposals were defeated.^[35]

On February 21, 2012 the SBC's executive committee endorsed a proposal to give churches the option of calling themselves "Great Commission Baptists."^[36]

Theology and practice[link]

The general theological perspective of the churches of the Southern Baptist Convention is represented in the Baptist Faith and Message (BF&M).^[37] The BF&M was first drafted in 1925. It was revised significantly in 1963 and again in 2000, with the latter revision being the subject of much controversy. The BF&M is not considered to be a creed, such as the Nicene Creed. Members are not required to adhere to it. Churches belonging to the SBC are not required to use it as their statement of faith or doctrine, though many do in lieu of creating their own statement. Despite the fact that the BF&M is not a creed, faculty in SBC-owned seminaries and missionaries who apply to serve through the various SBC missionary agencies must affirm that their practices, doctrine, and preaching are consistent with the BF&M.

In addition to the BF&M, the SBC has also issued the following position statements:

• Autonomy of local church — Affirms the autonomy of the local church.^[38]
• Church and state — Supports a free church in a free state. Neither one should control the affairs of the other.^[39]
• Cooperation — Identifies the Cooperative Program of missions as integral to the Southern Baptist Convention.^[40]
• Creeds and confessions — Statements of belief are revisable in light of Scripture. The Bible is the final word.^[41]
• Missions — Honors the indigenous principle in missions. The SBC does not, however, compromise doctrine or its identity for missional opportunities.^[42]
• Priesthood of all believers — Laypersons have the same right as ordained ministers to communicate with God, interpret Scripture, and minister in Christ's name.^[43]
• Sanctity of life — At the moment of conception, a new being enters the universe, a human being, a being created in God's image.^[44]
• Sexuality — Affirms God's plan for marriage and sexual intimacy—one man and one woman, for life. Homosexuality is not a valid alternative lifestyle.^[45]
• Soul competency — Affirms the accountability of each person before God.^[46]
• Women in ministry — Women participate equally with men in the priesthood of all believers. Their role is crucial, their wisdom, grace and commitment exemplary. Women are an integral part of Southern Baptist boards, faculties, mission teams, writer pools, and professional staffs. The role of pastor, however, is specifically reserved for men.^[47]

Ordinances[link]

Southern Baptists observe two ordinances: the Lord's Supper and Believer's baptism (also known as credo-baptism, from the Latin for "I believe").^[7][37] Furthermore, they hold the historic Baptist belief that immersion is the only valid mode of baptism.^[7]

Gender-based roles[link]

Beginning in the early 1970s, in response to their perceptions of various “women’s liberation movements”,^[48] the Southern Baptist Convention, along with several other historically conservative Baptist groups,^[49][50] began corporately asserting the propriety of what it deemed "traditional gender roles". In 1998, the SBC appended a quasi-male leadership understanding of marriage to the 1963 version of the Baptist Faith and Message, with an official amendment: Article XVIII, "The Family". In 2000, it revised the document to reflect support for a male-only pastorate. This is a long-standing practice of the great majority of SBC churches, apparently based on the idea that the church and Christ existed simultaneously.^[51]

The SBC contains no mechanism to trigger the automatic expulsion of congregations that adopt practices or theology contrary to the BF&M.^{[citation needed]} As individual churches affiliated with the SBC are autonomous, local congregations cannot be compelled to adopt a male-only pastorate.^{[citation needed]} However, some SBC churches that have installed women as their pastors have been excluded from membership in their local associations of Baptist churches; a smaller number have been expelled from their state conventions.^[52]

This movement towards an increasingly official ban on women in the pastorate is one of the issues that contributed to the Cooperative Baptist Fellowship's (CBF) decision to break from the SBC in 1991.^[53]

Worship services[link]

Most Southern Baptists observe a low church form of worship, which is less formal and uses no stated liturgy. Worship services usually include: hymns, prayer, choral music by a choir, soloist, or both, the reading of Scripture, the collection of offerings, a sermon, and an invitation to respond to the sermon.^[54] Recently, many churches have incorporated various instruments and styles of music into their worship services (see contemporary worship).^{[citation needed]} People may respond during the "invitation" by receiving Jesus Christ as Lord and Savior and beginning Christian discipleship, entering into vocational ministry, joining the church, or making some other publicly stated decision.^{[citation needed]}

Statistics[link]

Membership[link]

The SBC claims to have more than 16.6 million members in 44,000 churches throughout the US. One internal study by the SBC shows that on average 38 percent of the membership (6,138,776 members, guests and non-member children) attend their churches' primary worship services.^[55] Southern Baptists do not track church attendance by numbers in the primary worship service; they track attendance through participation in Sunday School, which 4,154,270 Convention members (less than 26 percent of SBC total membership) attend.^[56] Sunday School enrollment in the United States decreased by 123,817 members between 2007 and 2008.^[57]

The SBC has 1,200 local associations and 41 state conventions and fellowships covering all 50 states and territories of the United States. The five states with the highest rates of membership in the SBC are Mississippi, Alabama, Oklahoma, Arkansas, Tennessee.^[60] Texas has the largest number of members, with an estimated 3.5 million. Through their Cooperative Program, Southern Baptists support thousands of missionaries in the United States and worldwide. Although the SBC fielded over 10,000 missionaries in 2005, budget constraints are expected to reduce the number of missionaries by at least 600 in 2010.^[61]

Trends[link]

Data from church sources and independent surveys indicate that since 1990 membership of SBC churches has declined as a proportion of the American population.^[62] Historically, the Convention grew throughout its history until 2007 when membership decreased by a net figure of nearly 40,000 members.^[63] Total membership of about 16.2 million was flat over the same period, falling by 38,482, or 0.2 percent. An important indicator for the health of the denomination is new baptisms which have decreased every year for seven of the last eight years, and as of 2008 have reached their lowest levels since 1987.^[64]

This decline in membership and baptisms has prompted some SBC researchers to describe the Convention as a "denomination in decline".^[65] Former SBC president Frank Page declared that if current conditions continue half of all SBC churches will close their doors permanently by the year 2030.^[66] This assessment is supported by a recent survey of SBC churches which indicated that 70 percent of all SBC churches are declining or are plateaued with regards to their membership.^[67] The decline of the SBC became an issue leading up to the June 2008 Annual Convention.^[68] Former SBC researcher, Curt Watke noted four reasons for the decline of the Southern Baptist Convention based on his research: increase in immigration, decline in growth among predominantly Anglo (white) churches, the aging of the current membership, and a decrease in the percentage of younger generations participating in church life.^[66] A failure to aggressively attract minorities also has been seen as a factor hurting Southern Baptist recruitment numbers.^[69] However in some state conventions in Mississippi and Texas report a large portion of growing minority SBC members.^[69]

In 1990 5% of SBC congregations were non-white. However, this figure has now grown to 20%.^[70]

The actual decline in SBC membership may be more pronounced than these statistics indicate because Baptist churches, unlike United Methodist, Presbyterian and Evangelical Lutheran congregations, are not required to remove inactive members from their rolls. In addition, hundreds of large moderate congregations have shifted their primary allegiance to other Baptist groups such as the American Baptist Churches USA or the Cooperative Baptist Fellowship but have continued to remain nominally on the books of the Convention—and their members are thus counted in the SBC's totals—although these churches no longer participate in the annual SBC meeting or make more than the minimum financial contributions.^[71]

Organization[link]

Southern Baptists' typical form of government is congregationalist: each local church is autonomous without formal lines of responsibility to organizational levels of higher authority.

A basic Baptist principle is the autonomy of the local church. The Convention is therefore conceived as a cooperative association by which churches can pool resources rather than as a body with any administrative or ecclesiastical control over local churches. It maintains a central administrative organization in Nashville, Tennessee. The SBC's Executive Committee exercises authority and control over seminaries and other institutions owned by the Southern Baptist Convention. However, the Executive Committee has no authority over affiliated state conventions, local associations, individual churches or members.

The First Brazilian Baptist Church in Charlestown, Massachusetts. The Southern Baptist Convention has around 10,000 ethnic congregations.^[72]

Commitment to the autonomy of local congregations was the primary force behind the Executive Committee's rejection of a proposal to create a convention-wide database of SBC clergy accused of sexual crimes against congregants or other minors^[73] in order to stop the "recurring tide"^[74] of clergy sexual abuse within SBC congregations. A 2009 study by Lifeway Christian Resources, the Convention's research and publishing arm, revealed that one in eight background checks for potential volunteers or workers in SBC churches revealed a history of crime that could have prevented them from working.^[75]

The Convention's confession of faith, the Baptist Faith and Message,^[37] technically is not binding on churches or members due to the autonomy of the local church. Politically and culturally, Southern Baptists tend to be conservative. Most oppose the use of alcohol as a beverage, homosexual activity and abortion with few exceptions.^[7]

There are four levels of SBC organization: the local congregation, the local association, the state convention, and the national convention.

Pastor and deacon[link]

Generally, Baptists recognize only two scriptural offices: pastor-teacher and deacon.^{[citation needed]} According to the Baptist Faith and Message, the office of pastor is limited to men based on certain New Testament scriptures.^{[citation needed]} The Southern Baptist Convention passed a resolution in the early 1980s recognizing that offices requiring ordination (pastor and deacon) are restricted to men.^[76]

State conventions[link]

Individual congregations and associations may choose to affiliate with state conventions or fellowships which in turn can affiliate with the SBC. There are 41 affiliated state conventions or fellowships.^[6]

Annual Meeting[link]

President Jimmy Carter addressing the Southern Baptist Convention in Atlanta, Georgia in 1978.

The Southern Baptist Convention Annual Meeting consists of messengers from cooperating churches. In the month of June, they gather to confer and determine the programs, policies, and budget of the SBC. Each church may be represented by up to 10 messengers, the exact number being determined by the church's number of members and contributions to the national SBC organization.^[77]

The following quotation from the SBC Constitution explains the membership and description of messengers to each annual meeting:

Article III. Membership: The Convention shall consist of messengers who are members of missionary Baptist churches cooperating with the Convention as follows:

1. One messenger from each church which (1) Is in friendly cooperation with the Convention and sympathetic with its purposes and work. Among churches not in cooperation with the Convention are churches which act to affirm, approve, or endorse homosexual behavior; and (2) Has been a bona fide contributor to the Convention's work during the fiscal year preceding.
2. One additional messenger from each such church for every two hundred and fifty members; or for each $250.00 paid to the work of the Convention during the fiscal year preceding the annual meeting.
3. The messengers shall be appointed and certified by the churches to the Convention, but no church may appoint more than ten.
4. Each messenger shall be a member of the church by which he is appointed.

Article IV. Authority: While independent and sovereign in its own sphere, the Convention does not claim and will never attempt to exercise any authority over any other Baptist body, whether church, auxiliary organizations, associations, or convention.

— SBC Constitution^[78]

Missions and affiliated organizations[link]

Cooperative Program[link]

The Cooperative Program (CP) is the SBC's unified funds collection and distribution program for the support of regional, national and international ministries.^[79] The CP is funded by contributions from SBC congregations.^[79]

In the fiscal year ending September 30, 2008, the local congregations of the SBC reported gift receipts of $11.1 billion.^[80] From this they sent $548 million, approximately 5 per cent, to their state Baptist conventions through the CP.^[80] Of this amount, the state Baptist conventions retained $344 million for their work. $204 million was sent on to the national CP budget for the support of denomination-wide ministries.^[80]

Missions agencies[link]

The Southern Baptist Convention was organized in 1845 primarily for the purpose of creating a mission board to support the sending of Baptist missionaries. The North American Mission Board, or NAMB, (founded as the Domestic Mission Board, and later the Home Mission Board) in Alpharetta, Georgia serves missionaries involved in evangelism and church planting in the U.S. and Canada, while the International Mission Board, or IMB, (originally the Foreign Mission Board) in Richmond, Virginia sponsors missionaries to the rest of the world.

Members of a Southern Baptist Convention Disaster Relief team prepare to cook food after the Greensburg, Kansas Tornado in 2007.

Among the more visible organizations within the North American Mission Board is Southern Baptist Disaster Relief. In 1967, a small group of Texas Southern Baptist volunteers helped victims of Hurricane Beulah by serving hot food cooked on small "buddy burners." In 2005, volunteers responded to 166 named disasters, prepared 17,124,738 meals, repaired 7,246 homes, and removed debris from 13,986 yards.^[81] Southern Baptist Disaster Relief provides many different types: food, water, child care, communication, showers, laundry, repairs, rebuilding, or other essential tangible items that contribute to the resumption of life following the crisis – and the message of the Gospel. All assistance is provided to individuals and communities free of charge. SBC DR volunteer kitchens prepare much of the food distributed by the Red Cross in major disasters.^[82]

Seminaries and colleges[link]

Binkley Chapel at Southeastern Baptist Theological Seminary

There are six SBC theological seminaries devoted to religious instruction and ministry preparation.

• Southern Baptist Theological Seminary, Louisville, Kentucky (1859, originally in Greenville, South Carolina)
• Southwestern Baptist Theological Seminary, Fort Worth, Texas (1908, originally part of Baylor University in Waco, Texas).
• New Orleans Baptist Theological Seminary, New Orleans, Louisiana (1916, originally New Orleans Baptist Bible Institute)
• Golden Gate Baptist Theological Seminary, Mill Valley, California (1944, originally in Oakland, California)
• Southeastern Baptist Theological Seminary, Wake Forest, North Carolina (1950)
• Midwestern Baptist Theological Seminary, Kansas City, Missouri (1957)

Other organizations[link]

• Baptist Men on Mission, formally known as Brotherhood, BMEN is the mission organization for men in Southern Baptist Churches.
• Baptist Press, the largest Christian news service in the country, was established by the SBC in 1946.
• Guidestone Financial Resources (formerly called the Annuity Board of the Southern Baptist Convention, and founded in 1918 as the Relief Board of the Southern Baptist Convention) exists to provide insurance, retirement, and investment services to ministers and employees of Southern Baptist churches and agencies. Like many financial institutions during that time period, it underwent a severe financial crisis in the 1930s.
• LifeWay Christian Resources, founded as the Baptist Sunday School Board in 1891, which is one of the largest Christian publishing houses in America and operates the "LifeWay Christian Stores" chain of bookstores.
• Woman's Missionary Union, founded in 1888, is an auxiliary to the Southern Baptist Convention, and helps facilitate two large annual missions offerings: the Annie Armstrong Easter Offering and the Lottie Moon Christmas Offering.
• Ethics & Religious Liberty Commission, is an entity of the Southern Baptist Convention that is dedicated to addressing social and moral concerns and their implications on public policy issues from City Hall to Congress. Its mission is "To awaken, inform, energize, equip, and mobilize Christians to be the catalysts for the Biblically-based transformation of their families, churches, communities, and the nation." The Ethics and Religious Liberty Commission was formerly known as the Christian Life Commission of the SBC.

See also[link]

• List of Southern Baptist Convention affiliated people
• Southern Baptist Convention Presidents

References[link]

Further reading[link]

External links[link]

Wikimedia Commons has media related to: Southern Baptist Convention

• Official website
• Southern Baptist Convention at the Open Directory Project

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Mitt Romney
70th Governor of Massachusetts
In office January 2, 2003 – January 4, 2007
Lieutenant	Kerry Healey
Preceded by	Jane Swift (Acting)
Succeeded by	Deval Patrick
Personal details
Born	Willard Mitt Romney (1947-03-12) March 12, 1947 (age 65) Detroit, Michigan, U.S.
Political party	Republican
Spouse(s)	Ann Romney (m. 1969) «start: (1969)»"Marriage: Ann Romney to Mitt Romney" Location: (linkback:http://en-wiki.pop.wn.com/index.php/Mitt_Romney)
Children	Taggart (b. 1970) Matthew (b. 1971) Joshua (b. 1975) Benjamin (b. 1978) Craig (b. 1981)
Residence	Belmont, Massachusetts Wolfeboro, New Hampshire San Diego, California
Alma mater	Brigham Young University (BA) Harvard University (MBA, JD)
Religion	The Church of Jesus Christ of Latter-day Saints (Mormon)
Positions	Co-founder, Bain Capital (1984–1999) CEO, Bain & Company (1991–1992) CEO, 2002 Winter Olympics Organizing Committee (1999–2002)
Signature
Website	MittRomney.com

	This article is part of a series about Mitt Romney	Mitt Romney
2012 Presidential campaign 2008 Presidential campaign Governor of Massachusetts, 2003–2007 1994 U.S. Senate election Political positions · Electoral history Public image

Willard Mitt Romney (born March 12, 1947) is an American businessman and the presumptive nominee of the Republican Party for President of the United States in the 2012 election. He was the 70th Governor of Massachusetts (2003–07).

The son of Lenore and George W. Romney (Governor of Michigan, 1963–69), he was raised in Bloomfield Hills, Michigan. In 1966, after one year at Stanford University, he left the United States to spend thirty months in France as a Mormon missionary. In 1969, he married Ann Davies, and the couple had five children together. In 1971, he earned a Bachelor of Arts degree in English from Brigham Young University and, in 1975, a joint Juris Doctor and Master of Business Administration from Harvard University as a Baker Scholar. He entered the management consulting industry, which in 1977, led to a position at Bain & Company. Later serving as Chief Executive Officer, he helped bring the company out of financial crisis. In 1984, he co-founded the spin-off Bain Capital, a private equity investment firm that became highly profitable and one of the largest such firms in the nation. His net worth is estimated at $190–250 million, wealth that has helped fund his political campaigns. Active in The Church of Jesus Christ of Latter-day Saints, he served as Ward Bishop and later Stake President in his area near Boston. He ran as the Republican candidate in the 1994 U.S. Senate election in Massachusetts, losing to long-time incumbent Ted Kennedy. In 1999, he was hired as President and CEO of the Salt Lake Organizing Committee for the 2002 Winter Olympics and Paralympics; and he helped turn the fiscally troubled games into a success.

He was elected Governor of Massachusetts in 2002 but did not seek re-election in 2006. During his term he presided over a series of spending cuts and increases in fees that eliminated a projected $1.5 billion deficit. He also signed into law the Massachusetts health care reform legislation, the first of its kind in the nation, which provided near-universal health insurance access via state-level subsidies and individual mandates.

Romney ran for the Republican nomination in the 2008 U.S. presidential election, winning several primaries and caucuses but losing the nomination to John McCain. In the following years, he gave speeches and raised campaign funds on behalf of his fellow Republicans. In June 2011, he announced that he would seek the 2012 Republican presidential nomination; as of May 2012, he has won enough caucuses and primaries to become the party's presumptive nominee.

Early life and education[link]

Heritage and youth[link]

Willard Mitt Romney^[1] was born at Harper Hospital in Detroit, Michigan,^[2] the youngest child of George W. Romney, a self-made man who by 1948 had become an automobile executive, and Lenore Romney (née LaFount), an aspiring actress turned homemaker.^[3][4][5] His mother was a native of Logan, Utah, and his father was born in a Mormon colony in Chihuahua, Mexico, to American parents.^[6][7] He is of primarily English descent, and also has more distant Scottish and German ancestry.^[8][9][10] He is a fifth-generation member of The Church of Jesus Christ of Latter-day Saints (LDS Church).^[11][12] A great-great-grandfather, Miles Romney, converted to the faith in its first decade, and another great-great-grandfather, Parley P. Pratt, was an early leader in the church during the same time.^[13]

He was preceded in birth by three siblings: Margo Lynn, Jane LaFount, and G. Scott. Mitt followed after a gap of nearly six years. He was named after family friend, hotel magnate J. Willard Marriott, and his father's cousin Milton "Mitt" Romney, a former quarterback for the Chicago Bears.^{[14][nb 1]} In 1953, the family moved from Detroit to the affluent suburb of Bloomfield Hills.^[16] In 1954, his father became the chairmen and CEO of American Motors, a company he helped avoid bankruptcy, and return to profitability.^[16] By the time Mitt was twelve, his father had become a nationally known figure in print and on television,^[17] and Mitt idolized him.^[18]

Mitt Romney began attending Cranbrook School in the seventh grade.

He attended public elementary schools^[15] until the seventh grade, when he began commuting to Cranbrook School in Bloomfield Hills, a traditional private boys' preparatory school where he was one of only a few Mormons and where many students came from backgrounds even more privileged than he.^[19][20] He was not particularly athletic and at first did not excel academically.^[18] During his sophomore year he participated in the 1962 campaign in which his father was elected Governor of Michigan.^{[nb 2]} When his parents moved to the state capitol as part of George Romney taking office, Mitt took up residence at Cranbrook's Stevens Hall.^[19] George Romney was re-elected twice; Mitt worked for him as an intern in the governor's office, and was present at the 1964 Republican National Convention when his moderate father battled conservative party nominee Barry Goldwater over issues of civil rights and ideological extremism.^[18][22] During these years, Romney had a steady set of chores and summer jobs, including working as a security guard at a Chrysler plant.^[23]

At Cranbrook he was a manager for the ice hockey team and a member of the pep squad,^[19] and during his final year joined the cross country running team.^[15] He belonged to eleven school organizations and school clubs, and started the Blue Key Club boosters group.^[19] During his final year at Cranbook, Romney improved academically, but was still not a star pupil.^[18][20] He won an award for those "whose contributions to school life are often not fully recognized through already existing channels".^[20] Romney was involved in many pranks.^{[nb 3]}

In March of his senior year, he began dating Ann Davies, two years his younger, whom he had first met in elementary school; she attended the private Kingswood School, the sister school to Cranbrook.^[27][20] The two informally agreed to marriage around the time of his June 1965 graduation.^[18]

University, France mission, marriage and children: 1965–1975[link]

Romney attended Stanford University for a year,^{[18][nb 4]} where he worked as a night security guard in order to pay for trips home to see Ann.^[28] Although the campus was becoming radicalized with the beginnings of 1960s social and political movements, he kept a well-groomed appearance and participated in pre-Big Game actions designed to protect the Stanford Axe.^[18] In May 1966, he was part of a counter-protest against a group staging a sit-in in the university administration building in opposition to draft status tests.^[18][29]

In July 1966, he left for a thirty-month stay in France as a Mormon missionary,^[18][31] a traditional rite of passage that his father and many other relatives had volunteered for.^{[nb 5]} He arrived in Le Havre with ideas about how to change and promote the French Mission, while facing physical and economic deprivation in their cramped quarters.^[33][13] Rules against drinking, smoking, and dating were strictly enforced.^[13] Most individual Mormon missionaries do not gain many converts,^[35] and Romney was no exception:^[33] he later estimated ten to twenty for his entire mission.^[36] The nominally Catholic but secular, wine-loving French people were especially resistant to a religion that prohibits alcohol.^[18][13][30] He became demoralized, and later recalled it as the only time when "most of what I was trying to do was rejected."^[33] In Nantes, he suffered a bruised jaw while defending two female missionaries who were being bothered by a group of local rugby players.^[13] He continued to work hard; having grown up in Michigan rather than the more insular Utah world, Romney was better able to interact with the French than other missionaries.^[37][13] He was promoted to zone leader in Bordeaux in early 1968, then in the spring of that year became assistant to the mission president in Paris, the highest position for a missionary.^[33][13][38] In the Mission Home in Paris he enjoyed palace-like accommodations.^[38] Romney's support for the U.S. role in the Vietnam War was only reinforced when the French greeted him with hostility over the matter and he debated them in return.^[13][33] He witnessed the May 1968 general strike and student uprisings and was upset by the breakdown in social order.^[39]

In June 1968, an automobile he was driving in southern France was hit by another vehicle, seriously injuring him and killing one of his passengers, the wife of the mission president.^{[nb 6]} Romney, who was not at fault in the accident,^{[nb 6]} became co-acting president of a mission demoralized and disorganized by the May civil disturbances and by the car accident.^[37] He rallied and motivated the others and they met an ambitious goal of 200 baptisms for the year, the most for the mission in a decade.^[37] By the end of his stint in December 1968, he was overseeing the work of 175 fellow members.^[33][40] Romney developed a lifelong affection for France and its people, and speaks French.^[42] The experience in the country instilled in him a belief that life is fragile and that he needed seriousness of purpose.^[18][37][13] It also represented a crucible, after having been an indifferent Mormon growing up: "On a mission, your faith in Jesus Christ either evaporates or it becomes much deeper ... For me it became much deeper."^[33]

While he was away, Ann Davies had converted to the Mormon faith, guided by George Romney, and had begun attending Brigham Young University (BYU).^[18] Mitt was nervous that she had been wooed by others while he was away, and she had indeed started dating popular campus figure Kim S. Cameron and had sent Romney in France a "Dear John letter", greatly upsetting him; he wrote to her to in an attempt to win her back.^[43][15] At their first meeting following Romney's return they reconnected, and decided to get married immediately but agreed to wait three months to appease their parents.^[44] At Ann's request, Romney began attending Brigham Young too, in February 1969.^{[43][nb 4]} The couple were married on March 21, 1969, in a civil ceremony at Ann's family's home in Bloomfield Hills that was presided over by a church elder.^[46][47][48] The following day, the couple flew to Utah for a wedding ceremony at the Salt Lake Temple.^[46][47]

While Mitt attended Harvard, his father George W. Romney (pictured here with Richard M. Nixon) served as United States Secretary of Housing and Urban Development.

Romney had missed much of the tumultuous American anti-Vietnam War movement while away, and was surprised to learn that his father had turned against the effort during his unsuccessful 1968 presidential campaign.^[33] Regarding the military draft, Romney had initially received a student deferment, then, like most Mormon missionaries, a ministerial deferment while in France, and then a student deferment.^[33][49] When those ran out, his high number in the December 1969 draft lottery (300) ensured he would not be selected.^[33][49][50]

At culturally conservative BYU, he remained isolated from much of the upheaval of the era, and did not join in protests against the war, or the LDS Church's policy at the time of denying full membership to blacks.^[24][33][43] He became president of, and an innovative fundraiser for, the all-male Cougar Club booster organization and showed a new-found discipline in his studies.^[33][43] In his senior year, he took leave to work as driver and advance man for his mother Lenore Romney's eventually unsuccessful 1970 campaign for U.S. Senator from Michigan.^[24][46] He earned a Bachelor of Arts in English with highest honors in 1971,^[43] and gave commencement addresses to both the College of Humanities and to the whole of BYU.^{[nb 7]}

The Romneys' first son, Taggart, was born in 1970^[46] while they were undergraduates at Brigham Young^[52] and living in a basement apartment.^[33][43] Ann subsequently gave birth to Matt (1971), Josh (1975), Ben (1978), and Craig (1981).^[46] Her work as a homemaker would enable her husband to pursue his career.^[53]

Romney still wanted to pursue a business path, but his father, by now serving in President Richard Nixon's cabinet as U.S. Secretary of Housing and Urban Development, advised him that a law degree would be valuable to his career.^[54][55] Thus he became one of only fifteen students to enroll at the recently created joint Juris Doctor/Master of Business Administration four-year program coordinated between Harvard Law School and Harvard Business School.^[56] Fellow students considered him guilelessly optimistic, noting his solid work ethic and buttoned-down demeanor and appearance.^[56][57] He readily adapted to the business school's pragmatic, data-driven case study method of teaching, participated in class well, and led a study group whom he pushed to get all A's.^[55] He had a different social experience from most of his classmates, since he lived in a Belmont, Massachusetts, house with Ann and two children.^[46][55] He was non-ideological and did not involve himself in the political or social issues of the day.^[46][55] He graduated in 1975 cum laude from the law school, in the top third of that class, and was named a Baker Scholar for graduating in the top five percent of his business school class.^[51][56]