Note by Me: You don't have to agree with all of this information. This information does has great research into History.
By Timothy
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150th Anniversary of War Between Americans, 1861-1865:
God's Judgment upon both North and South for National Sin of Unbiblical American Slavery - Part 2 Part 2 - Baptist Church Splits over Slavery: 1845 www.baptisthistory.org/sbaptistbeginnings.htm
[ emphasis added ] In 1844, Georgia Baptists asked the Home Mission Society to appoint a slaveholder to be a missionary in Georgia. After much
discussion, the appointment was declined. A few months later, the Alabama Baptist Convention asked the Foreign Mission Society
if they would appoint a slaveholder as a missionary. When the society said no, Virginia Baptists called for Baptists of the South
to meet at Augusta, Georgia, in early May, 1845, for the purpose of consulting "on the best means of promoting the
Foreign Mission cause, and other interests of the Baptist denomination in the South."Thus, on May 8, 1845, about 293 Baptist leaders of the South gathered at the First Baptist Church, Augusta, Georgia, representing
over 365,000 Baptists. They concluded, with expressions of regret from their own leaders and from distinguished northern Baptist leaders,
that more could be accomplished in Christian work by the organization in the South of a separate Baptist body for missionary work. The Methodists in the South had already separated over the issue of slavery, and southern Presbyterians would do so later.[ source quoted more extensively further below ] ____________________________________________________
[ emphasis added ]
The Triennial Convention, founded in 1814, was the first national Baptist denomination in the United States of America.
Headquartered in Philadelphia , Pennsylvania, it was formed to advance missionary work. In 1845 Southern state associations
separated from the Triennial Convention as part of the increasing sectional tensions over the issues of slavery and missions;
they then established the Southern Baptist ConventionThe SBC became a separate denomination in 1845 in Augusta, Georgia, following a regional split with northern Baptists over
the issues of slavery and missions ."http://en.wikipedia.org/wiki/Southern_Baptist_ConventionUp to the year 1844 there was no line dividing the white Baptists into Northern and Southern Baptists, but at that time the anti-slavery question
became so pronounced that it was impossible for the church to keep a neutral position, and the result was two organizations.www.reformedreader.org/history/pius/chapter05.htmBaptists. The first national gathering of Baptists in the country was at the Triennial Convention in 1814. Just as with the later Methodists,
the northern Baptists were against slavery whereas the southern Baptists were for slavery. Once again the group held together
until slavery became an issue.
www.christiantimelines.com/Denominations%20Splitting.htm
The schism occurred, therefore, among Baptists in the mid-nineteenth century in their national mission societies. As Robert A. Baker said, "The pertinent question in each case was, will the Society appoint a slaveholder as missionary?" (1) By 1845, Baptists of the South believed, and with good reason, that the answer to that question was no. They, therefore,
assembled at Augusta, Georgia, in May 1845 to form a new convention, not, according to them, because of slavery but because
their "rights" had been violated.http://findarticles.com/p/articles/mi_m0NXG/is_1_37/ai_94160891/Slavery led to what historians call "the second American Revolution." America divided along sectional, cultural and social lines
during the early 1800s. Controversy over slavery hit most American churches particularly hard. www.christianchronicler.com/history1/slavery_and_the_churches.htm When John C. Calhoun gave an address in Congress in support of the Compromise of 1850, he said American religious bonds were broken
and he pleaded that the nation's political bonds remain united. The fact that churches could not get along indicated no one else
could either. Church division over slavery predicted the Civil War.www.christianchronicler.com/history1/slavery_and_the_churches.htm
Baptistwww.conservapedia.com/Baptists
After 1800 the denomination grew rapidly but split in 1845 over the issue of slavery. One of the legacies of the Second Great Awakening was the Abolitionist Movement, the coalition of whites and blacks opposed to slavery.
To support their cause, they frequently quoted Jesus' statements about treating others with respect and love. White Christians in the south,
however, did not view slavery as a sin. Rather, their leaders were able to quote many Biblical passages in support of slavery. The Civil War
and the divide over the question of slavery thus began in the nation's churches, a decade before fighting began on the battlefields.www.pbs.org/thisfarbyfaith/journey_2/p_5.html
The American Baptist Foreign Mission Board took neither a pro nor anti-slavery position. An American Baptist Anti-Slavery Convention
in 1840 brought the issue into the open. Southern delegates to the 1841 Triennial Convention of the Board "protested the abolitionist
agitation and argued that, while slavery was a calamity and a great evil, it was not a sin according to the Bible." The Board later denied
a request by the Alabama Convention that slave owners be eligible to become missionaries. www.religioustolerance.org/chr_slav2.htm
An Address Delivered in Belfast, Ireland, on December 23, 1845
Belfast News Letter, December 26, 1845 and Belfast Northern Whig, December 25, 1845.www.yale.edu/glc/archive/1065.htmThe President of the Baptist convention is a slaveholder himself. He is a man-stealer. (Hear.) The Secretary of the convention
is another man-stealer, and most of the other office-bearers were manstealers were thieves."Another great Baptist minister, the Rev. Lucius Bowles, congratulated his brethren that there was "a pleasing degree of unity among
the Baptists through the land, for the southern brethren were all slave-holders.
I might go on, giving fact after fact, relative to the doings of the Christian slaveholders in America; but, after what I have said,
I wonder who will say in Belfast that a Christian can innocently associate with these men? (Hear.)
______________________________________________"Frederick Douglass
Baptists, Congregationalists, the Free Church, and Slavery:. http://en.wikipedia.org/wiki/Triennial_ConventionQuotes from online resources referenced more extensively further below: 1845 - The Southern Baptist Convention is formed, splitting from the Baptist Triennial Convention.Southern Baptist BeginningsThe Southern Baptist Convention Organized
www.baptisthistory.org/sbaptistbeginnings.htm
by Robert A. Baker
The Southern Baptist Convention Organized[ excerpts, emphasis added ] The meetings of the three Baptist national societies in the 1840s brought angry debates between Northerners and Southerners. These debates concerned the interpretation of the constitutions of the societies on slavery, the right of Southerners to receive
missionary appointments, the authority of a denominational society to discipline church members, and the neglect of the South
in the appointment of missionaries. The stage was set for separation.In 1844, Georgia Baptists asked the Home Mission Society to appoint a slaveholder to be a missionary in Georgia. After much
discussion, the appointment was declined. A few months later, the Alabama Baptist Convention asked the Foreign Mission Society
if they would appoint a slaveholder as a missionary. When the society said no, Virginia Baptists called for Baptists of the South
to meet at Augusta, Georgia, in early May, 1845, for the purpose of consulting "on the best means of promoting the
Foreign Mission cause, and other interests of the Baptist denomination in the South."Thus, on May 8, 1845, about 293 Baptist leaders of the South gathered at the First Baptist Church, Augusta, Georgia, representing
over 365,000 Baptists. They concluded, with expressions of regret from their own leaders and from distinguished northern Baptist leaders,
that more could be accomplished in Christian work by the organization in the South of a separate Baptist body for missionary work. The Methodists in the South had already separated over the issue of slavery, and southern Presbyterians would do so later.Southern Baptist leaders noted that Paul and Barnabas had disagreed over the use of John Mark in mission service, and "two lines of service
were opened for the benefit of the churches." These leaders hoped that "with no sharpness of contention, with no bitterness of spirit, . . .
we may part asunder and open two lines of service to the heathen and the destitute."
On May 10, 1845, the Southern Baptist Convention was provisionally organized under a new constitution, which was ratified the following year
in Richmond, Virginia. In their address to the public, Convention president William B. Johnson and other Southern Baptist leaders pointed out
that Baptists North and South were still brethren; that separation involved only the home and foreign mission societies and did not include the
third national society for tract publication; and that this new organization would permit them to have a body that would be willing to appoint
Southerners to home and foreign mission fields.
-------Robert A. Baker (1910-1992) was professor of church history, Southwestern Baptist Theological Seminary, Fort Worth, Texas.
© Copyright 1979. All rights reserved
___________________________________
Southern Baptist Beginnings
CCL Note: The Southern Baptist Convention today is largely an evangelical denomination, as evidenced by The Baptist Faith and Message, however it has become seriously compromised by the SBC practice of ecumenical yoking with Roman Catholics, contrary to
God's Word (e.g., 2 Corinthians 6:14-18, KJB), especially by prominent Southern Baptist leaders (see below).
Roman Catholicism is NOT Biblical Christianity; it is a "christianized" form of the pagan religion of historical ancient Babylon.
Southern Baptist Convention www.conservapedia.com/Southern_Baptist_ConventionTheologyCalvinist themes of predestination faded away as revivalism pushed Baptists in an Arminian direction. Anti-Catholicism -- a powerful force in the 1920s
-- faded away after the election of John F. Kennedy in 1960 ended fears of a Vatican takeover of the U.S., and the emergence of the abortion issue
in the 1970s saw prominent Baptists form an informal political alliance with the Catholic bishops. For example, the 2009 "Manhattan Declaration" is an ecumenical abomination. Several prominent Southern Baptist leaders are signers,
along with, for example, Roman Catholic Bishops and Roman Catholic Archbishops:Selected "Manhattan Declaration" Ecumenical Abomination signatoriesGod says, "Be ye not unequally yoked together with unbelievers:..." 2 Corinthians 6:14, KJB
November 30, 2009
http://christianlifeandliberty.net/2009-11-30-Selected-Manhattan-Declaration-signatories.doc http://www.manhattandeclaration.org/the-movement/leaders-list.aspx President, Southeastern Baptist Theological Seminary (Wake Forest, NC)
Dr. Richard Land President, The Ethics & Religious Liberty Commission of the SBC (Washington, DC)
Jim Law Senior Associate Pastor, First Baptist Church (Woodstock, GA)
Dr. R. Albert Mohler, Jr. President, Southern Baptist Theological Seminary (Louisville, KY)
Dr. Russell D. Moore Senior VP for Academic Administration & Dean of the School of Theology,
Southern Baptist Theological Seminary (Louisville, KY)
Richard D. Land (born 1946) is the president of The Ethics & Religious Liberty Commission (ERLC),
the public policy entity of the Southern Baptist Convention in the United States, a post he has held since 1988.http://en.wikipedia.org/wiki/Richard_LandRichard Land is ecumenical; his ecumenical activities include:In 1994, he was a signer of the document Evangelicals and Catholics Together. [ CCL note: The ECT is another ecumenical abomination. ]
Richard Land is also a member of the New World Order's Jesuit-ruled, pro one-world goverment, Councilbeginning in 2006.
2010 Council on Foreign Relations (CFR) Membership Rosterwww.cfr.org/about/membership/roster.html2009 Council on Foreign Relations (CFR) Membership Rosterwww.stopthenorthamericanunion.com/CFRMembers2009.html2008 Council on Foreign Relations (CFR) Membership Roster www.stopthenorthamericanunion.com/CFRMembers2008.html
2006 Council on Foreign Relations (CFR) Membership Roster(including current and/or past positions of some members)www.stopthenorthamericanunion.com/CFRMembers.html
The "Manhattan" Declaration:
Yet another Ecumenical Snare from Rome..... November 23, 2009 / Revised Nov. 30, 2009http://christianlifeandliberty.net/2009-11-23-Manhattan-Declaration-Yet-another-Ecumenical-Snare-from-Rome.doc A Short Statement in Response to the Manhattan Declarationby Mr. Ralph Ovadal, pastor, Pilgrims Covenant Church
November 23, 2009
and:
(Audio) Sermon by Mr. Ralph Ovadal, pastor, Pilgrims Covenant Church
"A Rebuke of the Manhattan Declaration Signers" Sunday, November 22, 2009http://christianlifeandliberty.net/2009-11-23-Ralph-Ovadal-Response-to-Manhattan%20Declaration-and-Nov-22-2009-sermon-audio.doc Five Reasons Why Roman Catholicism is not Biblical Christianitywww.ianpaisley.org/tiara.asp?printerfriendly=true
Pope Benedict XVI: True or False Shepherd?www.sermonaudio.com/sermoninfo.asp?SID=42608108410 4/20/2008 (SUN) | John 10 (57:04)
Sermon by Mr. John Wagner, pastor
Covenant Free Presbyterian Church, Lexington, South Carolina
Is Romanism Christianity? - T.W. Medhurst -The FUNDAMENTALS
Truth About Roman Catholicism - by M.H. Reynolds, Jr. (F.E.A.)
Errors of Rome - Dr. Ian Paisley
- continued...www.biblebelievers.net/Romanism/kjcroman.htm
"The Two Babylons - Romanism and Its Origins," by Alexander Hislop (1916):www.chick.com/catalog/books/0185.asp"Where did the practices and beliefs of Roman Catholicism come from? In this scholarly classic, first published over eighty years ago,
Alexander Hislop reveals that many Roman Catholic teachings did not originate with Christ or the Bible, but were adopted
from ancient pagan Babylonian religion, and given Christian names."Romanist, Ecumenical "Pro-Life" Webcast includes CFR-member,
and several opponents of state-level Personhood bills :CFR: Richard Land, Southern Baptist Convention;
Romanist / Ecumenical: Americans United for Life;
Roman Catholic priest, Frank Pavone, Priests For Life;
National Right to Life; Family Research Council; and others
July 23, 2009http://christianlifeandliberty.net/2009-07-23-Romanist-Ecumenical-Pro-Life-Webcast-CFR-member-opponents-state-level-Personhood-bills.doc
Pro-Aborts, Pro-Sodomites Schwarzenegger and Giuliani endorse Pro-Abort McCain CFR wolf-in-sheep's clothing Dr. Richard Land, Southern Baptist Convention says: CFR Pro-Abort John McCain "is strongly pro-life."Dr. James Dobson, Focus on the Family says: "I would not vote for John McCain under any circumstances"http://lefemineforlife.blogspot.com/2008/02/pro-aborts-pro-sodomites-schwarzenegger.html
[ note: Dobson later reneged on his position. ]
CCL online posting****:Pope: Roman Catholic 'Church' only one true church
Repeating centuries of history, Rome has once again revealed its own dominion theology of primacy, and indeed,
sole legitmacy, as the only true "church" on earth, in a document approved by the current false prophet occupying
the antichrist Vatican, Pope Benedict XVI, on June 29, 2007. This blasphemous, perverted assertion is in fact just
the opposite of the Truth. The false religion of Romanism is NOT Biblical Christianity, but is in fact a "Christianized" form
of the ancient pagan religion of historical Babylon.
http://christianlifeandliberty.net/CATHOLIC-07-01.DOC
_____________________________________________ on Foreign Relations,
Dr. Daniel Akin
http://en.wikipedia.org/wiki/Triennial_Convention[ excerpts, selected emphasis added ]
The Triennial Convention, founded in 1814, was the first national Baptist denomination in the United States of America.
Headquartered in Philadelphia , Pennsylvania, it was formed to advance missionary work. In 1845 Southern state associations
separated from the Triennial Convention as part of the increasing sectional tensions over the issues of slavery and missions;
they then established the Southern Baptist Convention... Triennial Convention (General Missionary Convention of the Baptist Denomination in the United States of America for Foreign Missions).
The Convention was called "Triennial" because the national convention met every three years. Members of the denomination were called
American Baptists or Triennial Baptists. (Barkley, McBeth).
continued...
Southern Baptist split and subsequent historyIn 1843, the abolitionists in the Northeast founded the Northern Baptist Mission Society in opposition to slavery (Oxford 62-3).
In 1844, the Home Mission Society refused to ordain James E. Reeve of Georgia as a missionary because he was put forward as a slaveholder.
They refused to decided [sic] on the basis of slavery. In May 1845, in Augusta , Georgia, the slavery supporters in the Southeast broke with
the Triennial Convention and founded the Southern Baptist Convention The Triennial Baptists were concentrated in the Northeast (Barkley, McBeth).
_________________________..
Triennial Convention
http://en.wikipedia.org/wiki/Southern_Baptist_Convention[ excerpts, emphasis added ]
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 and missions. Triennial Convention and regional tensionsBy 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.
Slavery 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.
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. Many Baptist preachers argued to preserve the
rights of ministers to be slaveholders, a class which included prominent Baptist Southerners and planters. The Triennial Convention and the
Home Mission Society reaffirmed their neutrality concerning slavery.
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. Georgia Baptists 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.
Missions and organization 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.
Formation and alienation of black BaptistsThe 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. They met at the First Baptist Church of Augusta in May 1845. 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
._______________________________
Slavery in the 19th century became the most critical moral issue dividing Baptists in the United States.Southern Baptist Convention
The Reformed Reader - committed to historic Baptist & Reformed beliefswww.reformedreader.org/ CHAPTER V. www.reformedreader.org/history/pius/chapter05.htm[ excerpts, emphasis added ]
Up to the year 1844 there was no line dividing the white Baptists into Northern and Southern Baptists, but at that time the anti-slavery question
became so pronounced that it was impossible for the church to keep a neutral position, and the result was two organizations.The heart of Christianity in the North, influenced by the growth of the anti-slavery sentiment, began about 1820 to be aroused against
the cruel and blasting institution of human slavery. For a decade the fires of opposition to it smouldered, and then fanned by the winds of agitation
of the immortal Wm. Lloyd Garrison, with his paper, "The Liberator," they burst into flames that could not be quenched. Every effort was made by both
the Northern and Southern churchmen to prevent division. In the General Convention the following resolution was unanimously adopted:
"Resolved, That in-co-operating together as members in the convention work of foreign missions, we disclaim all sanctions, either expressed or implied,
whether of slavery or anti-slavery; but as individuals we are free to express and to promote elsewhere our views on this subject in a Christian manner and spirit."
But a righteous sentiment is never content with neutral opposition; it contends for utterance and is aggressive. Questions of policy with reference to missions finally proved to be the rock upon which hopes of unity were wrecked. Notwithstanding the fact that
the Convention positively urged the Executive Board to maintain a neutral position at all hazards, very soon afterwards, in the latter part of 1844,
the Board felt it their duty to take a firm stand. In reply to a question addressed to it by a Southern organization with reference to the appointment
of missionaries, the Board reported in substance that it would not appoint any person as a missionary who owned slaves. That there could
no longer be any question as to the Board's attitude this extract from their report shows: "One thing is certain, we can never be a party to an
arrangement which would imply approbation of slavery." The following year (1845) the American Baptist Home Mission Society found itself
involved in the anti-slavery crusade, defined its position as follows: "We declare it expedient that members now forming the Society shall hereafter
act in separate organizations, at the South and at the North, in promoting the objects which were originally contemplated by the Society."
The next month, May, 1845, several hundred Southern delegates met in Augusta, Ga., and organized the Southern Baptist Convention. Thus is the awfulness of the curse of slavery emphasized. We are indebted to Vedder's Short History of the Baptists for the main facts on this
subject of separation.
___________________________
The dividing wedge
Southern Baptist Convention organizedTHE CAUSE OF DIVISION, BENEVOLENT AND EDUCATIONAL INSTITUTIONS, "IRREGULAR BAPTISTS."AN OUTLINE HISTORY OF BAPTISTS
www.christiantimelines.com/Denominations%20Splitting.htm
[ excerpt, emphasis added ] Baptists. The first national gathering of Baptists in the country was at the Triennial Convention in 1814. Just as with the later Methodists,
the northern Baptists were against slavery whereas the southern Baptists were for slavery. Once again the group held together
until slavery became an issue. The Georgia Baptists recommended that James E. Reeve, a slaveholder, become a missionary.
The northern Baptists balked at the idea of a slaveholding missionary and declined to appoint him. Southern Baptists gathered in Augusta,
Georgia in 1845 and formed, you guessed it, the Southern Baptist Convention. ©2005 Mark Nickens
_________________________________________
Denominations Splitting Everywhere Once upon a Time
Reference PublicationsThe origins of the Southern Baptist Convention:
a historiographical study:
the purpose of this paper is to describe how white Baptist church historians of the South
have interpreted the founding of the Southern Baptist Convention since 1845http://findarticles.com/p/articles/mi_m0NXG/is_1_37/ai_94160891/
[ excerpts, emphasis added ] Baptist History and Heritage, Wntr , 2002 by Walter B. Shurden, Lori Redwine VarnadoeIt is, therefore, an exercise in historiography. Most non-Southern Baptist church historians would doubtless ask,
"Is it not obvious that slavery was the decisive factor in the formation of the SBC?" The answer: "No, it has not been
obvious to white Southern Baptist church historians that slavery was the primary issue in the formation of the SBC."
Indeed, not until the last quarter of the twentieth century have these Baptist historians said without qualification
that slavery was the fundamental cause of the SBC.continued...
The schism occurred, therefore, among Baptists in the mid-nineteenth century in their national mission societies. As Robert A. Baker said, "The pertinent question in each case was, will the Society appoint a slaveholder as missionary?" (1) By 1845, Baptists of the South believed, and with good reason, that the answer to that question was no. They, therefore,
assembled at Augusta, Georgia, in May 1845 to form a new convention, not, according to them, because of slavery
but because their "rights" had been violated.
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