Women and Leadership in SBC Churches, Part 1

“But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. For it was Adam who was first created, and then Eve. And it was not Adam who was deceived, but the woman being deceived, fell into transgression. But women will be preserved through the bearing of children if they continue in faith and love and sanctity with self-restraint. It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do.”
1 Timothy 2:12-3.1

Baptist churches, associations, and general bodies have adopted confessions of faith as a witness to the world, and as instruments of doctrinal accountability. (Author’s Italics) We are not embarrassed to state before the world that these are doctrines we hold precious and as essential to the Baptist tradition of faith and practice. (From the motion at the 1999 Southern Baptist Convention motion to appoint a blue ribbon committee to review the Baptist Faith and Message.)

Each congregation operates under the Lordship of Christ through democratic processes. In such a congregation each member is responsible and accountable to Christ as Lord. Its scriptural officers are pastors and deacons. While both men and women are gifted for service in the church, the office of pastor is limited to men as qualified by Scripture. (From the 2000 Baptist Faith and Message, Article VI, The Church)

(The quotations above are provided as a context for the following observations.)

Flat Rock Baptist Church in Mount Airy North Carolina was expelled recently from the Surry Baptist Association because the church had called a female pastor (see the related story at http://www.abpnews.com/content/view/6626/53/). Two important questions are at stake in this event. First, does a church have the “right” to call a woman as a pastor? Second, does a larger Baptist body (an association, state or national convention) have the “right” to expel a church for calling a woman as pastor?

Let’s look first at the issue of the larger body and its right and responsibility to respond to member churches on the basis of biblical and theological questions. As noted above, the motion at the 1999 meeting of the SBC took into consideration both the right and responsibility of churches, associations and general bodies to expect member bodies to adhere to Baptist doctrine. From the beginning of the church in Jerusalem, doctrinal issues have been defined and enforced. Acts 15 gives an account of an early discussion about proper doctrine.

Early in the life of Baptists, associations played a large role in defining who Baptist were and what they believed. “The oldest form of organization, beyond the local church, was the association, and it remains a vital part of Baptist denominational structure today. From the first, Baptists entered into fellowship and common cause with other believers who shared their faith. As early as 1624 and again in 1630, several General Baptist churches in London acted together in discussing doctrine and in corresponding with other believers. Though they had no formal association, they showed a sense of cooperation and common identity.

“By 1650, the Baptist association was well established. The name and geographical concept probably were adaptations of a civil unit in England, much like a county. During the English Civil War (1642-45), much of the country was divided into "associations" for political purposes. After the war Baptists continued to use this concept and name for their regional fellowship of churches.

“The associations were extremely important to early Baptists. They provided Christian fellowship, a forum for discussion of Baptist concerns, a means to propagate Baptist teachings, and an effective way to monitor and maintain correct Baptist doctrine among the churches. Associations also participated together in common causes, such as issuing confessions of faith and working for religious liberty.” (http://www.baptisthistory.org/baptistbeginnings.htm, Baptist Beginnings, by Leon McBeth)

As McBeth noted, “The associations were extremely important to early Baptists. . . . They provided . . . an effective way to monitor and maintain correct Baptist doctrine among the churches.” No doubt, the Surry Association understood itself to be functioning in such a manner. Flat Rock church had been invited to the meeting at which the Surry Association discussed the church’s decision. The pastor, Bailey Nelson, “said Flat Rock's leadership knew no ‘solution’ short of withdrawing her call as pastor would satisfy the membership committee, so they declined the meeting.” (see APB News story).

Was the Surry Association’s decision the right one? From their perspective, and the perspective of many Baptists, their decision was correct. The association was fulfilling one of its most important functions: monitoring and maintaining correct Baptist doctrine, and calling a member church into accountability for a biblical and theological decision the association believed was inconsistent with Baptist doctrine. Given the fact the SBC has repeatedly affirmed the pastoral role as “limited to men as qualified by Scripture,” the decision to expel Flat Rock church from the association was correct.