From 1979 to 2000, the Southern Baptist Convention (SBC) was mired in conflict, with the biblicist and autonomist parties fighting openly for control. This highly polarizing struggle ended in a schism that created major changes within the SBC and also resulted in the formation of several new Baptist groups. Discussions of the schism, academic and otherwise, generally ignore the church’s clergywomen for the roles they played and the contributions they made to the fracturing of the largest Protestant group in the United States. Ordained women are typically treated as a contentious issue between the parties. Only recently are scholars beginning to take seriously these women’s contributions and interpretations as active participants in the struggle.

Anatomy of a Schism is the first book on the Southern Baptist split to place ordained women’s narratives at the center of interpretation. Author Eileen Campbell-Reed brings her unique perspective as a pastoral theologian in conducting qualitative interviews with five Baptist clergywomen and allowing their narratives to focus attention on both psychological and theological issues of the split. The stories she uncovers offer a compelling new structure for understanding the path of Southern Baptists at the close of the twentieth century. The narratives of Anna, Martha, Joanna, Rebecca, and Chloe reframe the story of Southern Baptists and reinterpret the rupture and realignment in broad and significant ways. Together they offer an understanding of the schism from three interdisciplinary perspectives—gendered, psychological, and theological—not previously available together. In conversation with other historical events and documents, the women’s narratives collaborate to provide specific perspectives with universal implications for understanding changes in Baptist life over the last four decades.

The schism’s outcomes held profound consequences for Baptist individuals and communities. Anatomy of Schism is an illuminating ethnographic and qualitative study sure to be indispensable to scholars of theology, history, and women’s studies alike.

Since 1979 Southern Baptists have been noisily struggling to agree on symbols, beliefs, and practices as they attempt to make sense of their changing social world. Nancy Ammerman has carefully documented their struggle. She tells the story of the Baptist reversal from a moderate to a fundamentalist outlook and speculates on the future of the denomination.

Ammerman places change among the Southern Baptists in the context of the cultural and economic changes that have transformed the South from its rural past into an urbanizing, culturally diverse region. Not only did the South change; Southern Baptists did as well. Reflecting this diversity, the Southern Baptist bureaucracy was relatively progressive. During the 1960s and 1970s, moderate sentiments prevailed, while fundamentalists remained on the margins. These two were, however, becoming increasingly divergent in what they considered important about being a Baptist, in their views about the Bible, in their attitudes on the origination of women, on Christian morals, and on national politics.

Late in the 1970s, a fundamentalist coalition emerged, followed by unsuccessful efforts by moderates to oppose it. The battles escalated until 1985, when 45,000 Baptists gathered in Dallas to decide between contending presidential candidates. That dramatic event illustrated the extent to which organized political resources were determining the course of the conflict. Ammerman studies these strategies and resources as well.

Examining how this tension affected Baptists, Ammerman begins with case studies of the change it is producing in Baptist agencies. But she also brings us back to the local churches and individual believers who are renegotiating their relationships within their denomination. She asks whether the denomination’s polity can accommodate an increasingly diverse group of Baptists, of whether the only way dissidents can have a voice is through schism.

This groundbreaking study finds Southern Baptists more diverse in their attitudes toward segregation than previously assumed

In the Name of the Father: The Rhetoric of the New Southern Baptist Conventionbegins with an analysis of the 1979 Southern Baptist Convention, the watershed convention where moderate forces fell before the powerful oratory of the ultraconservative faction, which has remained in power ever since. Communication professors Carl L. Kell and L. Raymond Camp investigate the rhetorical shift from moderate to ultraconservative in the Southern Baptist Convention, the largest denomination in the South and the largest Protestant denomination in the United States. 

Drawing on sermons delivered at national conventions from 1979 to the present, Kell and Camp outline the discourses of fundamentalism, inerrancy, and exclusion. These discourses, the authors assert, point to the SBC leaders’ call for a return to times before feminism and tolerance of varying sexual orientations allegedly brought chaos to society and shook believers from their theological foundations.  

The influential role Tichenor played in shaping both the Baptist denomination and southern culture

Isaac Taylor Tichenor worked as a Confederate chaplain, a mining executive, and as president of the Agricultural and Mechanical College of Alabama (now Auburn University). He also served as corresponding secretary for the Home Mission Board of the Southern Baptist Convention in Atlanta from 1882 until 1899. In these capacities Tichenor developed the New South ideas that were incorporated into every aspect of his work and ultimately influenced many areas of southern life, including business, education, religion, and culture.

In Isaac Taylor Tichenor: The Creation of the Baptist New South, Michael E. Williams Sr. provides a comprehensive analysis of Tichenor’s life, examining the overall impact of his life and work. This volume also documents the methodologies Tichenor used to rally Southern Baptist support around its struggling Home Mission Board, which defined the makeup of the Southern Baptist Convention and defended the territory of the convention.

Tichenor was highly influential in forming a uniquely southern mindset prior to and at the turn of the century. Williams contends that Tichenor’s role in shaping Southern Baptists as they became the largest denomination in the South was crucial in determining their identity both the identities of the region and the SBC.

Examines the conflict between modern-day Southern Baptists and “liberal” Southern Baptists over control of the Southern Baptist Convention

David Morgan captures the essence of the conflict between some modern-day Southern Baptists, who saw themselves as crusaders for truth, as they sought to redeem a new holy land--the Southern Baptist Convention-- from the control of other Southern Baptists they viewed as "liberals." To the so-called liberals, the crusaders were "fundamentalists" on a mission, not to reclaim the SBC in the name of theological truth but to gain control and redirect its activities according to their narrow political, social, and theological perspectives. The New Crusades provides a comprehensive history of the conflict, taking the reader through the bitter and divisive struggles of the late 1980s, that culminated in the 1991 emergence of a moderate faction within the SBC. The fundamentalists had won.
 

The definitive account of how conservative Southern Baptists came to dominate the nation's largest Protestant denomination

In 1979 a group of conservative members of the Southern Baptists Convention (SBC) initiated a campaign to reshape the denomination’s seminaries and organizations by installing new conservative leaders who made belief in the inerrancy of the Bible a condition of service. They succeeded. This book is a definitive account of that takeover.

Barry Hankins argues that the conservatives sought control of the SBC not or not only to secure the denomination's orthodoxy but to mobilize Southern Baptists for a war against secular culture. The best explanation of the beliefs and behavior of Southern Baptist conservatives, Hankins concludes, lies in their adoption of the culture war model of American society. Believing that "American culture has turned hostile to traditional forms of faith,” they sought to deploy the Southern Baptist Convention in a "full-scale culture war" against secularism in the United States. Hankins traces the roots of this movement to the ideas of such post-WWII northern evangelicals as Carl F. H. Henry and Francis Schaeffer. Henry and Schaeffer viewed America's secular culture as hostile to Christianity and called on evangelicals to develop a robust Christian opposition to secular culture. As the nation’s largest Protestant denomination, SBC positions on divisive cultural issues like abortion have remade the American political landscape, most notably in the reversal of Roe v. Wade. 

Hankins also argues, however, that Southern Baptist conservatives sought more than orthodox adherence to Biblical inerrancy. They also sought an identity that was authentically Baptist and Southern. Hankin’s excellent and prescient work will fascinate readers interested in contemporary American religion, culture, and public policy, as well as in the American South.