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Jerusalem • Judea & Samaria • Ends of the Earth

General Baptist

Summer 2014

UnifiedGiving

Whether you search the Greek and Hebrew words used in biblical transcripts or their English counter-parts, the word denomination never surfaces. So why do we have that word? What does it mean? Is the concept even biblical?

We probably have that word—denomination—as a result of the American religious experience, and especially as a result of the Second Great Awakening that shaped the United States in the early 1800s. With the passion for “life, liberty and the pursuit of happiness” it is little wonder that the bent toward individualism, self-determination and local control influenced the formation of churches and church related organizations in the United States. With the absence of a state-sponsored church the free-church tradition gave rise to a number of groups that later took on the label denomination.

What does denomination mean? Very simply, the word refers to naming or identifying. In its use as an identifier for Christian groups it came to mean a particular grouping based on theological or orga-nizational distinctions. For example, the broad designation of Baptist was applied to those folks who advocated Believer’s Baptism by immersion as an essential tenet of the faith. In a similar vein, those folks designated as Methodists were originally identified as those who followed the method of discipleship advocated and organized by John Wesley. The denominational label or name Presbyterian was given to those who organized their church government with representative assemblies of elders/presbyters.

Within the context of these broader groups the American religious experience produced large num-bers of sub-groups who added descriptors such as Southern, Northern, Separate, Free Will, United, Missionary and General to the generic label Baptist. Methodists and Presbyterians experienced the same phenomenon.

Is the concept of denomination biblical? While the word does not appear in the Bible, the concept of tribal groupings and mutual endeavors illustrate many of the functions now carried out by denomina-tions. For example the Old Testament tribal groupings maintained geographic identity and broad cul-tural similarity for the nation Israel while also maintaining tribal distinctions like regional accents. In the New Testament, Gentile churches worked together to provide a major relief offering for the Jewish churches of Judea. Also churches in a particular region often cooperated by circulating and exchanging correspondence from the apostles. The great missionary campaign of Paul and others was made possible by the cooperative networking of churches.

One often asked question about denominations is “What benefit does our church gain?” The simple answer is that denominational participation does not provide a return on investment like a real estate purchase might. Denominational benefits never include a hand-out or rebate or cash advances to do ministry.

Among General Baptists the greatest benefit of denominational connection remains intangible—we do together what we cannot do alone. Thus the benefit of participating in the denominational mission is that churches and their leaders find avenues for service, witness and mission to reach the world that would never be available otherwise.

Within this edition of the General Baptist Messenger we are happy to help our readers “Meet The General Baptists” by telling part of their story, describing some of their ministries and profiling the annual Mission & Ministry Summit that brings hundreds of General Baptist leaders to one place at one time for meaningful worship, missionary challenge and practical training. In addition, timely informa-tion from departments highlights how we do together what we cannot (or will not?) do alone.

Franklin Dumond, DirectorCongregational Ministries

But Why Denominations? by Franklin Dumond, Director of Congregational Ministries

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MessengerGeneral Baptist

Summer 2014

3 But Why Denominations?7 Baptists Have Not Always Been

12 Living History Profiles15 Eight Point Eight Two16 Language and Labels18 From the Executive Director20 Highlights from the Summit22 Quotes from Our Keynoters25 Highlights from the Minister’s Conference28 Highlights from the General Baptist National Youth Conference

33 Statements of Faith34 Church Covenant35 General Baptist Organization37 General Baptist Bible College Turns 5039 Faith Home Comedor39 Child Sponsorship Coordinator40 Face Down in the Mud Worship42 Glancing Behind…Forging Ahead44 Decade .546 No Brown M&M’s

Table of Contents

Eight Point Eight Two

Face Down in the Mud Worship

Living History

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From our Executive Director

Baptists Have Not Always Been

Quotes from our Keynoters

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Baptists Have Not Always Been. Although they comprise one of the largest Christian group-ings in the world, Baptists are relative newcomers to the Chris-tian scene. The label Baptist is currently claimed by millions of believers worldwide, yet that name has only been in use for about 400 years.

Baptist Beginnings.

16th century England set the stage for the development of the earliest Christian groups who took on the distinctive identity we know today as Baptist. While the Church of England sep-arated from the Roman Catholic hierarchy under King Henry VIII, many church leaders in England took active steps to fur-ther reform the church during the long reign of Elizabeth I. Reformers organized into two broad groups. One wished to purify the Church of England, and the other simply wished to separate from it. Some Puritans, motivated by their drive for religious liberty, immigrated to America to organize colonies. The separatist movement gave rise to a range of groups who established their own separate presence in local churches. This eventually resulted in regional associations and national con-ventions. One of the earliest and most successful of these sepa-ratist movements was the group labeled Baptist. While Baptists have their roots in England, the first Baptist congregation was organized in Holland by English expatriates who fled there to avoid persecution. John Smyth (1570-1612) had been ordained as a priest in the Church of England in 1594. An outspoken man, he soon found himself jailed for not con-

forming strictly to the teachings and practices of the Church of England. Eventually his drive to be separate from the English church caused him to immigrate to Holland where a more toler-ant government allowed his teaching. Smyth shares the stage of early Baptist life with Thomas Hel-wys (1575-1616). They, along with a handful of others, fled to Holland in 1607 or 1608 and by 1609 had organized into a new congregation. John Smyth had some rather unusual views on worship. He came to insist that true worship must be from the heart and not include any form of reading from a book. This separated him from the Church of England’s insistence on the use of a Book of Common Prayer to guide local worship. He carried this to an extreme, however, when he refused even reading of the Bible during worship. Always suspect of the English translations of Scripture, he insisted on knowledge of the original languages to gain a true word from God. Prayer, singing and preaching had to be completely spontaneous. When they discovered the principle of Believer’s Baptism, the group in Holland saw the need to be baptized as adults despite the fact they were baptized as infants in the Church of England. Tradition has it that Smyth baptized himself and then baptized his congregation. At that time, baptism was done by pouring water over one’s head, but within a generation baptism by im-mersion became the norm. Thomas Helwys and a few others thought the political cli-mate safe enough for a return to England in 1611, although it

November 17, 1558

Elizabeth I ascends to the throne, paving the way for Protestantism.

1594

Smyth is ordained in the Church of England.

1607/1608

Helwys & Smyth flee to Holland.

1570

John Smyth is born.

1575

Thomas Helwys is born.

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was in April, 1611 that Baptist Edward Wightman became the last religious martyr to be burned at the stake. Helwys orga-nized a church that held to believer’s baptism, local selection of officers and belief in a general rather than a limited atonement. Because of this belief in a general atonement and the practice of believer’s baptism this group came to be known as General Bap-tist. This name cropped up again when similar principles were re-discovered in colonial America by Roger Williams (1638) and was used once more on the western frontier by Benoni Stinson (1823). Helwys was so convinced of the individual right of choice in matters of faith that he published A Short Declaration of the Mistery of Iniquity in 1612. He wrote an appeal to King James I arguing for liberty of conscience and included a copy of his book. He wrote “The King is a mortal man, and not God, there-

fore he hath no power over the mortal soul of his sub-jects to make laws and ordi-nances for them and to set spiritual Lords over them.” The king responded by throwing Helwys into New-gate Prison where he died around 1616 at about the age of 40. How ironic that the king who himself autho-rized an English translation of the Bible widely used by Baptists well into the 20th century, imprisoned and probably caused the pre-mature death of this early Baptist leader.

A World-Wide Movement. From those humble beginnings in Holland and England, Baptists have taken root throughout the world. A wide variety of names and descriptions exist within the Baptist family. Some Baptist groups encompass only a few churches while other Bap-tist groupings include thousands. Many of the Baptist groups scattered around the world have come into existence through missionary activity. Often this missionary activity results from the organized efforts of Baptist denominations. Sometimes this missionary activity results from spontaneous efforts when people of faith share that faith in new settings. A third wave of Baptists originates much as the early Baptists of England originated. Believers studying the Scripture come to the same convictions shared by Smyth and Helwys and gladly take on the label Baptist.

Baptist Distinctives. From the early years of the Baptist movement several distinc-tive principles or convictions have characterized those groups who have claimed the label. These principles have been ex-pressed with a variety of doctrinal statements by different Bap-tist groups. The essence of what it means to be a Baptist may be found within these broad convictions. At least five of these principles have been prominent in Baptist life since 1609. More recently a Baptist acrostic has been developed and popularized to describe these tenets.

Five Key Convictions. 1. The Authority of the Scripture. Baptists have been known as people of The Book. This high view of Scripture often leads to the use of terms like inspired, inerrant and infallible as meaningful descriptors in doctrinal statements.

2. The Priesthood of the Believer. Often referred to as soul competency this tenet holds that the individual may find his/her own connection to God through prayer, Bible study and wor-ship. Entwined in this tenet is the belief that people are capable of a personal response of faith described as conversion.

3. Believer’s Baptism by Immersion. While many Baptist churches will practice the dedication of children, no Baptist church baptizes infants. Instead those who have made a dec-laration of faith are then baptized as a testimony of that faith. Baptism by immersion recaptures both the biblical description of the act of being baptized as well as the biblical symbolism of dying to an old way of life and being raised to a new Christian life. Thus only those who have become believers in Jesus Christ are baptized.

4. The Autonomy of the Local Church. Having grown out of the separatist movement of 16th century England, early Baptists saw the need for the local church to be able to make its own decisions about pastors and leaders. Typically Baptist churches hold title to their own property and develop their own local programming while also cooperating for missionary causes.

5. The Church and the State should be Separate. This vital principle that the government should not impose religion on its people brought early Baptists in both England and the United States into sharp conflict with both the monarchy of England and the colonial governments in what would become the United States. In the early years of the United States, Baptist leader John Leland rallied Baptist support for James Madison in return for Madison’s promise to pursue a religious liberty amendment in the federal constitution.

1611

Helwys returns to England.

1612

Helwys publishes Mistery of Iniquity

1616

Helwys dies in Newgate prison having been put there by King James I for religious claims.

1631

Roger Williams arrives in Boston,is denied religious freedom

1638

Williams establishes a General Baptist Churchin his colony of Rhode Island

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Baptists Persecuted. Baptists came into being in a religious climate of intolerance and persecution. James I of England, along with a variety of co-lonial government officials, actively persecuted Baptists from the time of their origin until well after the American Revolution. While the Pilgrim Fathers arrived to establish religious liber-ty in the new world, they did not extend this religious freedom to others. The Puritan colonies of New England required every-one to accept their view of the church. Indeed, Massachusetts maintained an established state church until 1833. For example, Roger Williams arrived in Boston in 1631 but his views on religious liberty were not well received. As a result he founded the colony of Rhode Island in 1635 and organized a General Baptist Church in 1638 in Providence. Colonial Baptists were jailed in Spotsylvania, Virginia in 1768 for refusing to stop preaching and were cited with disturbing the peace. This kind of imprisonment for periods of up to five months continued until at least 1778. Baptists were often accused of child abuse because they did not baptize their children as infants. In most colonies and states Baptist marriages were not recognized since Baptists were not officially recognized as a religious body. Lewis Little com-piled a litany of actions directed against Baptist preachers in Virginia that included

• “pelted with apples and stones”• “ducked and nearly drowned by 20 men” • “jailed for permitting a man to pray” • “meeting broken up by a mob”• “arrested as a vagabond and schismatic” • “pulled down and hauled about by hair”• “dragged off stage, kicked and cuffed about” • “shot with shot-gun” • “ruffians armed with bludgeons beat him” • “severely beaten with a whip” • “whipped severely by the Sheriff”.

Camp Meetings. The religious climate of the United States began to change

dramatically with the arrival of the Second Great Awakening. This national revival began in the late 1700s and extended to the early decades of the 1800s. On the western frontier of Kentucky this awakening generated the great Camp Meetings with leaders like James McGready and Barton Stone. These and other efforts resulted in thousands of new believers in the more isolated communities of Kentucky, Tennessee, southern Ohio and the even more remote areas of Indiana and Illinois. With thousands of new believers a pressing need for churches allowed the Methodist circuit riders and the Baptist farm-

er-preachers to establish new congregations more quickly than the Presbyterians. Because Baptist churches organized on the principle of local direction, thousands of Baptist churches sprang up in communities all across the frontier. Many of these churches took on distinctive local flavor and even exhib-ited unique theological traditions. Effective leaders organized associations of churches and many of those associations banded together into regional or national movements. One group of these ‘home-grown’ Baptists organized as

United Baptists. The United Baptist churches addressed the issue of limited versus general atonement in a unique compro-mise. Rather than advocate the strict Calvinism espoused by other Baptist groups (i.e. Jesus provides a limited atonement and the elect are predetermined) and without specifically endorsing the Arminian/Wesleyan position (i.e. Jesus provides a general atonement and the elect make a choice), the United Baptists chose to state that the preaching that Christ tasted death for all should not be prohibited. This was an important distinctive for a young man who would soon be converted in and ordained by a United Baptist church.

Benoni Stinson. Born in 1798 as the eighth of nine children, this son of a rev-olutionary war soldier found himself moved from place to place and trapped in an unhappy family situation. Long before the term ‘dysfunctional family’ was coined he made the observation that his mother “could have borne all the troubles of frontier life, if she had only been treated kindly at home. She and my father did not agree well, and he was often very abusive to her.” (Benoni Stinson and the General Baptists, page 30) When he was five his mother left with one of the older broth-ers with the result that a father and six children were left to keep house. By age seven he was in what we would now call foster care since his father had moved once again and apparent-ly farmed out the younger children around the neighborhood while he was establishing a new homestead. After three months

December 10, 1798

Benoni Stinson born as the 8th of 9 children in Montgomery County, Kentucky

1778

Baptists finally gain full religious liberty in the American colonies

[140 Years] SECOND GREAT AWAKENING

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the scattered family was re-gathered, but a few months later when father and oldest brother took to the trails again the children were “left to be disposed of by strangers. I shed tears freely at this parting. I mourned over my hard fortune. But greater sorrows were in store for me. I was bound to a master that used me worse than I can express, being now only about eight years old and very small of my age. I was also sickly.” (page 32) The physical deprivation of his early years showed in his young adulthood. At age 20 he weighed less than 100 pounds! His mother returned and reunited the six younger children for a time. They moved around Kentucky, stayed in Indiana for a while and finally established themselves in the Henderson, KY area. His father returned after an absence of 14 years. Then in 1819 he married and moved to Wayne County, KY. There he reports “I went to hear Matthew Floyd preach from Daniel, 5th chapter and 27th verse—‘Thou art weighted in the balance and art found wanting!’ The sermon agreed with my feelings and I went home loaded with conviction. Before this time, I did not often hear a sermon, and when I did hear one it had no effect upon me” In August 1820 he and his wife were baptized and joined the United Baptist Church. He felt the call to preach and was prop-erly ordained by the United Baptists to fulfill his calling. This young man with such a troubled background fervently believed the Scripture that Jesus Christ by the grace of God tasted death for every man. Thus he proclaimed a doctrine of free salvation to all who would respond. This doctrine was forbidden by Baptists in other parts of the country but was tolerated by the Baptists in Kentucky. Sometime later this young family moved to Southern In-diana. Here the Baptists did not allow preaching of a general atonement. They really believed that only a few people could be saved and that the masses had no hope of rescue from sin. A new church was organized and this young pastor made sure that it was organized on the principle of free salvation and a general atonement. Soon the Liberty Church of Christ (a popular way to name churches in that day) became known as the Liberty General Baptist Church. Other churches were orga-nized. Preaching circuits were established. Networks of folks who held similar beliefs were located and new alliances formed. By the time of his death in 1869, Benoni Stinson was patriarch to a growing group of churches that extended from Indiana to

Illinois, Kentucky, Tennessee and South-east Missouri. Within a few short years

of his death churches were organized in Arkansas, Western Missouri and Indi-an Territory. This sickly cast-off of a boy had now made a difference far beyond the preaching circuits he established in his early years. In 1870 a new denom-ination was formed and the General Association of General Baptists took on a national identity that continues to this day.

General Baptist Organization.

For more than 100 years the growing net-work of General Baptist churches, associations

and institutions maintained a very organic structure. With little national organization other than the annual meeting of representatives from participating associations at the General Association and with no staff to continue the promotion and development of programming and mission, connections among and between General Baptist churches and leaders focused pri-marily on the regional association.

Over time the multiplication of boards and agencies autho-rized by the General Association necessitated the establish-ment of a national office to coordinate and manage the collec-tive affairs of the denomination and its mission program. Not until the 1960s did this organization begin to take shape. By this time the General Association had authorized the forma-tion of Oakland City College (1884), Home Mission Board (1871), General Baptist Foreign Mission Society (1903), Women’s Mission Board (1911), Publications Board (1921), Minister’s Aid Board (1925), Religious Education Board (1925) The Sunday School Board (1939) and Nursing Home Board (1954).

From 1960-1990 this organization of a series of independent but cooperating corporations working together under the frame work of a General Board continued to function with adapta-tions to accommodate the employment of board selected staff. Each board remained independent but with most directors functioning out of the same office building cooperation was possible.

In 1996 a new organization was adopted as a result of the intensive work of the Renewal Task Force. In this new model ministry boards were dissolved and institutional ministries were instructed to organize as subsidiary rather than sister corporations to the newly formed Council of Associations, Inc. Members of the Council of Associations are selected by their regional association. An Executive Council is then selected by

1869

Stinson dies, leaving a legacy of churches across Illinois, Kentucky, Tennessee, and Southest Missouri.

August 1820

Stinson & his wife are baptized and join a United Baptist Church

1819

Benoni Marries and moves to Kentucky

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the full council to serve as a board of directors for the denom-ination. A Leadership Team directs organizes and directs denominational mission and ministry.

General Baptist Connections.The organic expansion of General Baptist churches resulted

in planting several hundred churches as a natural extension of the churches already in existence. General Baptist churches began to spring up in Southern Indiana, Western Kentucky and Southern Illinois in the first half of the 19th century. The cre-ation of new General Baptist churches followed the path of the western expansion of the United States.

With several hundred churches in the lower mid-west and upper mid-south the economic migrations of the 20th cen-tury resulted in the establishment of churches in the industrial centers of the upper mid-west and the job-creating mecca of California.

In the later part of the 20th century the retirement migration to Arizona and Florida fueled another wave of church planting as people with General Baptist roots carried with them their preferences in worship and ministry.

In addition to this organic extension to new areas, the 20th century also gave rise to an organized church planting effort through National Missions. Thus a series of new churches were organized around the gifts and callings and locations of spe-cially equipped church planters.

Because General Baptist churches came into existence in a variety of ways three primary methods of connection to the larger world of General Baptist life also came into existence.

1. The Associated Church. Most General Baptist churches maintain connection to the larger world of General Baptists through participation in an association of churches in the same region. These churches often share a similar culture of worship, similar standards for ordination and often cooperate in special-ized regional ministries like a church camp.

The national organization of General Baptists was first envi-sioned as an association of associations. Thus for nearly 100 years the General Association of General Baptists met annu-ally but this national gathering was a rather small gather-ing. Representation came from associations and was seriously restricted so even if all the known associations sent their repre-sentatives only a handful of people were present.

Those churches that maintain a connection to an associa-tion that is a member of the General Association benefit from that connection by sharing an umbrella ruling that grants 501c3 status from the Internal Revenue Service, by having an ave-nue to engage in world missions since they do together what cannot be done alone, and by having a voice on the Council of Associations which is the primary decision making body for the denomination.

2. The Independent Church. Because of the organic growth of General Baptist churches a large number of new churches were organized simply because folks of General Baptist back-ground started a new church wherever they emigrated. Often these churches were several hundred miles removed from their original General Baptist connections. With limitations of travel and communication many of these churches continued to carry the name, theology and practices of General Baptists but they had no direct relationship with any other General Baptist church or organization.

Other independent churches have also arisen as a result of local disputes over issues like divorce and remarriage or issues of ordination. Still others have been handed an independent existence as the only remaining church of a once functioning association.

3. The Direct Affiliate Church. Recognizing that some churches cannot function in associations that are distant from them and that some churches choose not to cooperate with the churches near them, a direct affiliate status has been granted to churches that apply for direct connection to the General Association. This direct connection provides some of the benefits of membership in an association but it does not provide a voice on the Council of Associations. Direct Affiliate status requires an application process that is reviewed by the Credentials Committee of the General Association. Direct Affiliate status clarifies 501c3 standing with the Internal Revenue Service, makes the church eligible to participate in denominational programs like the pension plan for church employees, and insures the church’s connection to the world-wide mission of the denomination through Unified Giving and the support of other missionary causes organized or endorsed by the denomination.

1960

General Association of General Baptists organizes a national office to coordinate the many General Baptist ministries.

1996

Renewal Task Force adopts a new ministry model, which continues to this day.

Present

At some point in the 20th century someone began using an acrostic based on the spelling of Baptists in an attempt encapsulate essential Baptist beliefs.

B—Biblical AuthorityA—Autonomy of the Local ChurchP—Priesthood of all BelieversT—Two OrdinancesI—Individual Soul LibertyT—Two Offices of the ChurchS—Separation of Church and State

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Living History ProfilesWe wrote to several of our older min-

isters and asked them to reflect on their years of ministry. Some of their memo-ries go back 70 or more years, to a sim-pler time. All of them reflected on the impact of the gospel in their lives and in the lives of the people they served. Here’s a sample of their responses.

What is your favorite ministry memory? What do you look back on with pride?

James Black, b. 1922, ordained 1953 by Illmo Presbytery Church Planting: “We started meet-

ing in the homes near Harvester in St. Charles County Missouri in January 1954. Then we found the old Fairmount School building. We were given the

building rent free. There, the Fairmont General Baptist Church was organized in May, 1954. We moved from there in 1972 after the present church was built and paid for. (18 years)

The Fairmount Church was [my] lon-gest pastorate. At that time that was the fastest growing area in the nation and opportunities seemed endless.

Seeing this mission grow into a thriv-ing church with souls being saved and lives being changed has to top the list of all my ministry memories!”

Cecil Robertson, b. 1919, ordained 1947 by Missouri Association

The Best Life Possible: “Since I rec-ommend the ministry of Christian liv-ing to any person, I am certain I would do it over. This has changed my life and family from a good life to the best. I love people because God does, so life can’t be beat in ministry. I love preach-

ing, seeing souls saved and all that goes with ministry.

I have never wanted or thought about leaving God’s call. If I were given a choice, I would try harder to walk closer to God’s call and make prepara-tion to meet whatever task that involves Christ’s Ministry. I would love to make all my failures end in success.

I was young, began in 1946, now in 2014, old age 95. Rev. 2:10 tells us to, ‘Be faithful until death.’ There is a crown waiting. Prepare to meet life’s chal-lenges and opportunities today and tomorrow. The Holy Spirit is always with you! Study the Bible and people’s need. Do not be discouraged or get involved in worldly things and pressures.”

Singing together has always been a tradition for Cecil & Lois Robertson.

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James Trotter, b. 1932, ordained 1956by New Liberty State Assoc., Working With People: “My favor-

ite ministry memory is working with people. Seeing souls saved. The privi-lege of preaching in several revivals in my younger years in Arkansas, Illinois, Indiana, Michigan and Missouri. I look back with pride that I got to baptize my sons, two of my grandchildren and last year a great-granddaughter who was only six years old. Also weddings of both sons and of a grandson.”

Leonard Donoho, b. 1918,licensed in 1943 Conversions and Baptisms: “We were

in revival at Christian Home Church and had 19 conversions. Another min-ister and I alternated in baptizing them in a lake. One of the 19 was a young man paralyzed from the waist down. I dropped to my knees in the water and baptized him.”

What was the best advice you were given in the early years of your ministry?

Leonard Donoho: “I was a young minister in the association and had some good brothers to advise and guide me in my ministry. The best was to ‘stay in there and preach the Word.’”

Cecil Robertson: “Cecil, whenever you have done your best, be satisfied.”

James Trotter: “A well-loved dea-con of my home church in Idalia said, ‘Jim, study, be prepared and when you have preached your sermon—stop. Don’t ramble on to make your ser-mon longer, when you have said all you know, sit down!’”

Apparently Pastor Trotter kept this advice as he reports, “Before I had even pastored I had an early preaching opportunity at Vyron Yount’s church at Bloomfield, MO. His daughter who was maybe six or seven at the time took my hand, sort of tugged for me to lean down. She said, “Come back again. You don’t preach as long as my Daddy does!”

What is the best advice you can give now to younger ministers?

Cecil Robertson: “I was young, began in 1946, now in 2014, old age 95. Rev. 2:10 tells us to, “Be faithful until death.” There is a crown waiting. Prepare to meet life’s challenges and opportunities today and tomorrow. The Holy Spirit is always with you! Study the Bible and people’s need. Do not be discouraged or get involved in worldly things and pressures.”

James Black: “God has called you to preach the Word! Therefore you must put preaching before all the other things the pastor is called upon to do. Pray, study and prepare to preach!”

James Trotter: “Keep your mind open to the Spirit. Enjoy the trip.”

Roy Copeland, b. 1932, ordained 1954 by Portland Assoc. (57 years at the East Nashville Church) “I would tell them if you really want

to accept the calling, be prepared to go all the way. No turning back. Don’t be a Demas. Paul was hurt by Demas. Keep on keeping on!”

They learned to laugh at themselves . . . What was your most embarrassing moment in ministry?

Roy Copeland: “I was riding with Bro. Riley Mathias from Nashville to Bowling Green. We were attending a minister’s extension college course at Bowling Green church at night. One particular week I could not get with him, so I missed riding with him that evening. Not to be outdone I cranked my old car and took off. About five minutes away from the church I got pulled over by a Kentucky state trooper who took me to the trooper station. I had little money with me so I had to get on the trooper’s phone and call someone. Two or three brothers from the class came over and paid me out of jail. The trooper gave me my paper and sent me on my way. I was truly embarrassed.”

James Black

Leroy & Wilma Jolly

James Trotter

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James Trotter: “I had a wedding to perform on a Saturday night near Christmastime. It was dark early. I forgot to go. Finally the couple called to see where I was. I hurriedly got ready, rushed the few blocks to the church. Got out of the car running, but failed to take it out of gear. It rolled on down the hill without me!”

Leonard Donoho: “In a separate baptism in a lake, I instructed the man to relax and allow me to guide him. As I finished saying “the Holy Ghost”, he relaxed and suddenly dropped down into the water up to his head! I pushed his head below the water and pulled him back up!”

They celebrated evangelism and growth of the church!

Leroy Jolly, b. 1924, ordained 1957 by Liberty Assoc. (90 years old, 57 years in ministry) “At almost 15 yrs. of age, I met the

Lord as my Savior. On a Sunday after-noon, September 1939. I said to my parents I was going to church. I lis-tened to the minister. I knew noth-ing about the meaning of being saved, but, I told the pastor after the service that I wanted to be saved. I didn’t know what had happened but I was a changed child. I ran as fast as I could home, 5 blocks. I put my arms around my mother and I said, ‘You and dad can keep drinking if you want to, go to hell if you want to, but I am going to heaven.’

I had the privilege of leading my mother and dad to the lord. So in January 1940 we attended the First General Baptist Church in Flint, Michigan. We had a 5 week revival. Rev. Davis, a Freewill minister, was the pastor and also the evangelist for the revival. There were 51 or 52 conversion for the revival. I attended the First General Baptist Church until I was 18 years old and left for WW II for three years.”

Top: Leonard Donoho sits with his wife in front of the Mt. Olive log cabin church. Cur-rently residing at the Mitchel Museum in Mt. Vernon, IL.

Above: Cecil Robertson’s Largest Baptizing following the Tahlequah Revival.23 were baptized in the Illinois river just outside Tahlequah,OK

Right: Revival at Tahlequah General Baptist Church, Sep-tember 1956

For more information or to participate in our Living History Project contact Congregational Ministries: 573-785-7746 or e-mail: [email protected]

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Eight Point Eight Two: How long do pastors stay in one church? by Franklin Dumond, Director of Congregational Ministries

A recently quoted research poll from Lifeway Research suggested the average pastor’s tenure in a local church is 3.6 years (See Dennis Cook, July 18, 2011). Other studies and informal polls sug-gest the average or typical tenure may be a bit longer, while studies of effective leaders suggest an average tenure of 11.2 to 21.6 years. Trevin Wax suggests that most studies of the average tenure in a local church show the number to be between 5 and 7 years.

A survey of General Baptist pastors suggests the average pastoral tenure of those currently serv-ing a church is 8.82 years. This number comes from reports submitted by 107 pastors in response to a survey mailed to approximately 700 General Baptist pastors. Bivocational pastors who responded indicated an average tenure of 7.77 years while fully funded pastors indicated a current tenure of 10.79 years. The report only measured length of service in the current ministry setting rather than average length of stay in several ministry settings.

A similar poll of Cooperative Baptists in South Carolina found an average tenure of 9 years while Barna Research reported that mainline congregations are served by the same pastor for only about 4 years.

Noted researcher and church consultant Lyle Schaller pointed out years ago that while lon-ger tenure does not guarantee church growth, shorter pastoral tenure almost always insures

lack of growth.

In an ironic twist on the numbers Gary McIntosh suggests in a blog post from June 14, 2013 that long pastoral tenure may hurt a church. His observation, based on several inter-views with pastors who stayed for 25 years or more, was summarized as “The first ten years were great; the second ten years were good; I should have left in year twenty!”

This cycle is rather normal, since pastors come with a vision for the future but over time there is a natural tendency to focus more on the relationships within the church rather than those outside it. Further, pastors come to a church with a briefcase full of ideas but over

time these ideas may run their course. Thus a wise pastor must reinvent himself every 7-10 years to remain effective in his leadership.

Looking back on nearly 60 years of ministry Rev. James Trotter remarked “I left some of my pastorates too soon.”

At age 95 Rev. Leonard Donoho passed along the same advice given to him when he started ministry in 1943 “I was a young minister in the asso-ciation and had some good brothers to advise and guide me in my minis-

try. The best was to ‘stay in there and preach the Word.’”Are there keys to staying in there? Cecil Robertson, looking back

over nearly 70 years of ministry, identifies perhaps one important key to staying in there when he says “I love people because

God does.” In addition to this love for people there must also be a love for the task as he goes

on to say, “I love preaching, seeing souls saved, and all that goes with ministry.”

James Black, with more than 60 years in ministry, remarked about

starting over again, “My goal would be to have longer pastorates.” To accomplish that he suggests, “I would rearrange my priorities. My prior-ities were God first, then ministry, then family. If I could go back, my priorities would be God first, family next, then ministry.”

“I left some of my pastorates too soon.”- Rev. James Trotter

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DenominationDenomination is a term that refers to a group of things, usually people, that organize together based on beliefs or customs held in common. It is most often used to refer to religious groups (i.e. General Baptist denomination) simply because they are almost entirely divided and united by common beliefs or practices. It should be noted that while many different Baptist denominations exist in the U.S., “First Baptist” is always a title of a particular church, not a denomination.

CalvinismCalvinism is system of beliefs usually presented in direct opposition to Arminianism and first articulated and promoted by John Calvin in the early 1500’s. The five main tenets of Calvinism can be remembered with the acronym TULIP. The T stands for total depravity, and refers to the belief that man is inherently sinful and therefore completely separated from God. The U is for unconditional election, meaning that salvation is not based on good deeds and cannot be earned, but is given in spite of man’s sinful nature. L stands for limited atonement, and is when Calvinist beliefs decidedly vary from Arminianism. Limited atonement means that Christ only died as a sacrifice for certain people, those He chose. The I in TULIP stands for irresistible grace, and is the belief that if God wants you to be saved, you will be, regardless of your personal will. The final letter, P, stands for preservation of the saints, and means that regardless of someone’s personal choices or actions, they cannot refuse their salvation once they have been called to Christ. Calvinism takes free-will out of the equation and believes that God chose some people, the ‘elect’, to be saved, and that all others will perish regardless of their decisions.

ArminianArminian theology is based on the writings of Dutch theologian Jacob (sometimes translated as James) Arminius from the late 1500’s. He taught that Christ died to atone, or make amends, for each man’s sin, and that this sacrifice is sufficient to save any man who believes. His theology also asserts that all men have the free-will to either accept or deny this salvation from Christ. One of the other unique points of Arminianism is the belief that this free-will extends past the point of acceptance, allowing a believer to make a conscious choice to turn away from God and give up his salvation. The term Arminian refers to this theology and should not be confused with ‘Armenians’ which refers to an ethnic group native to the Republic of Armenia.

Conservative ChristianityConservative Christianity refers to certain churches that identify as Evangelical and place the Bible as the sole and highest authority on the Christian faith. They tend to take a more conservative stance on social issues like abortion and same-sex marriage, and include groups like the Presbyterian Church in America, Southern Baptists, and General Baptists. Many denominations have similar names, like the Presbyterian Church (USA) and the Presbyterian Church in America, but should not be confused with one another.

General AtonementGeneral Atonement is the belief that when Christ was placed on the cross, all of man-kind’s guilt was transferred to Him, and His death paid the price of that sin. General Atonement was one of Benoni Stinson’s distinguishing principles, and is the reason our denomination is called General Baptists. Stinson’s oft-quoted phrase, “Christ tasted death for every man.” is one of the principles that sets General Baptists apart from many other Baptist denominations.

EvangelisticEvangelistic is a form of the word evangelism, and is used to discuss the winning of people to Christ by sharing the gospel.Evangelical

Evangelical is a term used to describe Protestant denominations that believe the Bible is the sole authority on Christianity, that Hell and sin are both real and salvation through Christ saves you from the condemnation of them, and stresses the importance of preaching the gospel to all peoples. These churches include Southern Baptists, Assemblies of God, Church of Christ, Pentecostal, and General Baptists, among others.

Language & Labels�eological terms and phrases can easily be confused or misinterpreted in their ideas, so we’ve collected some words or phrases that seem to be the most complicated or puzzling.

For more information on these topics, check out “�e Writings of James Arminius” by Nichols and Bagnall, “Baker’s Dictionary of �eology” by Harrison, Bromiley, and Henry, and “General Baptist Doctrine and Usage and Worker’s Handbook” which is available through Stinson Press and online at www.generalbaptist.com.

Mainline ChristianityMainline Christianity refers to certain churches that tend to look to tradition, either in addition to or above the writings of Scripture, to guide their doctrine and actions, and are more open to other faiths. They also tend to be more liberal in their theology and social stance than Conservative churches and allow culture to help shape their belief system. They include the United Methodist Church, the Presbyterian Church (USA), and the Episcopal Church.

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DenominationDenomination is a term that refers to a group of things, usually people, that organize together based on beliefs or customs held in common. It is most often used to refer to religious groups (i.e. General Baptist denomination) simply because they are almost entirely divided and united by common beliefs or practices. It should be noted that while many different Baptist denominations exist in the U.S., “First Baptist” is always a title of a particular church, not a denomination.

CalvinismCalvinism is system of beliefs usually presented in direct opposition to Arminianism and first articulated and promoted by John Calvin in the early 1500’s. The five main tenets of Calvinism can be remembered with the acronym TULIP. The T stands for total depravity, and refers to the belief that man is inherently sinful and therefore completely separated from God. The U is for unconditional election, meaning that salvation is not based on good deeds and cannot be earned, but is given in spite of man’s sinful nature. L stands for limited atonement, and is when Calvinist beliefs decidedly vary from Arminianism. Limited atonement means that Christ only died as a sacrifice for certain people, those He chose. The I in TULIP stands for irresistible grace, and is the belief that if God wants you to be saved, you will be, regardless of your personal will. The final letter, P, stands for preservation of the saints, and means that regardless of someone’s personal choices or actions, they cannot refuse their salvation once they have been called to Christ. Calvinism takes free-will out of the equation and believes that God chose some people, the ‘elect’, to be saved, and that all others will perish regardless of their decisions.

ArminianArminian theology is based on the writings of Dutch theologian Jacob (sometimes translated as James) Arminius from the late 1500’s. He taught that Christ died to atone, or make amends, for each man’s sin, and that this sacrifice is sufficient to save any man who believes. His theology also asserts that all men have the free-will to either accept or deny this salvation from Christ. One of the other unique points of Arminianism is the belief that this free-will extends past the point of acceptance, allowing a believer to make a conscious choice to turn away from God and give up his salvation. The term Arminian refers to this theology and should not be confused with ‘Armenians’ which refers to an ethnic group native to the Republic of Armenia.

Conservative ChristianityConservative Christianity refers to certain churches that identify as Evangelical and place the Bible as the sole and highest authority on the Christian faith. They tend to take a more conservative stance on social issues like abortion and same-sex marriage, and include groups like the Presbyterian Church in America, Southern Baptists, and General Baptists. Many denominations have similar names, like the Presbyterian Church (USA) and the Presbyterian Church in America, but should not be confused with one another.

General AtonementGeneral Atonement is the belief that when Christ was placed on the cross, all of man-kind’s guilt was transferred to Him, and His death paid the price of that sin. General Atonement was one of Benoni Stinson’s distinguishing principles, and is the reason our denomination is called General Baptists. Stinson’s oft-quoted phrase, “Christ tasted death for every man.” is one of the principles that sets General Baptists apart from many other Baptist denominations.

EvangelisticEvangelistic is a form of the word evangelism, and is used to discuss the winning of people to Christ by sharing the gospel.Evangelical

Evangelical is a term used to describe Protestant denominations that believe the Bible is the sole authority on Christianity, that Hell and sin are both real and salvation through Christ saves you from the condemnation of them, and stresses the importance of preaching the gospel to all peoples. These churches include Southern Baptists, Assemblies of God, Church of Christ, Pentecostal, and General Baptists, among others.

Language & Labels�eological terms and phrases can easily be confused or misinterpreted in their ideas, so we’ve collected some words or phrases that seem to be the most complicated or puzzling.

For more information on these topics, check out “�e Writings of James Arminius” by Nichols and Bagnall, “Baker’s Dictionary of �eology” by Harrison, Bromiley, and Henry, and “General Baptist Doctrine and Usage and Worker’s Handbook” which is available through Stinson Press and online at www.generalbaptist.com.

Mainline ChristianityMainline Christianity refers to certain churches that tend to look to tradition, either in addition to or above the writings of Scripture, to guide their doctrine and actions, and are more open to other faiths. They also tend to be more liberal in their theology and social stance than Conservative churches and allow culture to help shape their belief system. They include the United Methodist Church, the Presbyterian Church (USA), and the Episcopal Church.

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From the Executive DirectorOur culture is obsessed with taglines, one-liners, and mottos. They might be funny, informational,

confusing, or inspiring, but they catch our attention and make us think. General Baptists also have a motto: “Doing together what we cannot do alone.”

As General Baptists met together for the 2014 Missions & Ministry Summit in Springfield, Illinois on July 21-23, this motto was displayed, repeated and emphasized to remind us that the vision of our move-ment, the Great Commission (Matthew 28:19-20) can only be realized when we work together.

Cooperation between departments in our organization advances the Kingdom. Consider our inter-national work. It flourishes because of the hard work of our missionary families who sacrifice every day in order to spread the gospel. It flourishes because of the oversight and guidance of our International Missions Department leaders. How thankful I am for Jim and Sue Schremp, who were so willing to step in and lead the great work of our International Missions as Interim Directors. Starting in Mexico, and stretching to Honduras, Jamaica, Saipan, India, the Philippines and beyond, each of these fields demon-strates General Baptists accomplishing ministry together.

For the General Baptist movement to stay alive and the Great Commission to be achieved, we cannot focus only on international missions, but we must also be strong nationally. People in the United States need to be introduced to Jesus Christ through new church starts. Our movement cannot sustain its exis-tence without an aggressive church planting agenda. How pleased and excited I am to be able to work with a church planting advisory team, headed by Carl Nichols, Brandon Petty and Vince Daniel. They are developing a comprehensive plan for national church planting that will continue to unfold over the coming years.

General Baptist Ministries is committed to strategically determining what international and national mission opportunities should be created, expanded and maintained. We want to be mindful of which individuals and families are best suited for placement in these locations to ensure success of the min-istry as well as growth of the missionary family. Relocating to another country, adjusting to a foreign culture and learning a foreign language cannot be done by every General Baptist. Likewise, a burden to research a domestic location, secure a facility and enlist volunteers to start a brand new General Baptist church does not take root in the heart of every General Baptist. It takes special people, with special abil-ities, and a special call to take on these tasks.

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But does the phrase, “Doing together what we cannot do alone” only apply to our General Baptist Ministries and its Departments? I believe the answer is a resounding NO! Our execution of the Great Commission must include the local church! We cannot be content with allowing international and national missions to carry out Jesus’ directive in Matthew 28. It must be done in concert with the local church.

It is in the established church where you should find a bal-anced plan for spiritual maturity through God’s Word. It’s where you have access to a family environment of like-minded believers, and a pastor committed to shepherding you in good times and bad. It’s where you can contribute and develop your talents, while interacting with people who will grow your faith, mold your character, and empower you with confidence and respect. It’s where your children can learn that, instead of running away when things get tough, believers trust in God, remaining loyal and stable no matter the circumstances. The local church is the living, breathing Body of Christ here on Earth. It allows us to be a part of something bigger and better than we ever dreamed.

Our greatest challenge as a General Baptist movement is not solely our overseas missions and domestic church planting pro-grams. There is still much work to be done to take the gospel to local communities where General Baptist churches are already firmly established using current facilities with current people. These churches need to be stronger, healthier, and more effec-tive. They need an increasing burden for reaching the lost and discipling those who are reached. Without this progression, General Baptists will not be able to plant more churches and send more missionaries overseas to spread the gospel.

This is why our annual meeting known as The Summit adopted a whole new format aimed at training and equipping people for the work of ministry. As a result, General Baptist churches who have utilized and implemented information received in our Summit training sessions are much healthier and thriving churches.

I want to personally invite each church to not be a General Baptist church in name only, but to be committed to a General Baptist movement focused on the Great Commission. General

Baptists can expand into more national and international regions through the partnership between established churches and our Missions Departments. Established churches can become healthy and obedient to the Great Commission by utilizing training and resources offered by General Baptist Ministries. You may not personally be able to go abroad or to a new location to spread the gospel, but you and your church can support those that do. Future missionaries can come from your church; a part of your church can be making a difference miles away from your community!

We do not get to vote on the Great Commission; we are merely to be obedient. We cannot wait for people to drop in or happen upon our church and get saved. We must be inten-tional with our individual spiritual growth and with our evan-gelistic approach. We must carry out the Great Commission – NOW. The lost of our world are depending on us! This is the stated objective of the New Testament church – to be fishers of men, tellers/sharers of the gospel.

Together we can be stronger than ever before. I hope every General Baptist church will join together in this unified vision. I hope every General Baptist church will feel the urgency of the Great Commission and join together to harvest a circle of believers aligned with the stated purpose and motto of our General Baptist movement. We want you; we need you. I pray you help us do together what we cannot do alone.

Clint CookExecutive Director

Clint Cook

Ted Cunningham

Jemima Pamu

Worship BandComposed of members from several churches, including Skyline, Genesis, and McLeansboro First.

Pedro Quezada

Phil Warren

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Mission & Ministry Summit 2014

Justin & Trisha Davis

David Cummings

Brandon Petty

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Quotes from our KeynotersJustin & Trisha Davis

– RefineUs Ministries“When your giftedness outweighs your character, implosion isn’t a matter

of ‘if’; it’s a matter of ‘when’….Nobody is ever invited to speak at a conference because they are kind. You are invited to places like this, your church grows and blows the doors off, if you are gifted. So we celebrate giftedness and we undermine character. We think, ‘You know what? He is really, really gifted; he’s probably a person of character.’ Because church growth is how we measure success, we’re way more willing to celebrate giftedness than we are character….So I think as a community, we have to come around this and say, ‘How can we set, not pastors up to succeed, but men and women up to be men and women of character?’ and allow Jesus to control their success. And celebrate the growth of someone’s heart, not just the growth of someone’s church.”

Phil Warren– General Baptist Missionary | Saipan

“Jesus said, ‘You ARE the light of the world. Let your light so shine before men that they may see your good works and glorify your Father, which is in heaven.’ Then the Thomas in us asks, ‘How? How can we? How can we know for certain?’ It’s really a pretty stunning response from someone who has spent the last three years of his life following and listening, and yet this self-professed doubter lives within every one of us. And to all of us who doubt-doubt that our lives will change, doubt that we can influence change, doubt that our church can make an impact, doubt that our denomination will thrive to its fullest potential, to all of our doubts, Jesus says two words: ‘I AM.’”

Brandon Petty– Lead Pastor, Generation Church | Portland, TN

“Jesus wasn’t bringing humanitarian efforts, He was bringing the gospel. Because what did He tell him? ‘That’s cool that you can walk and all,’ (I’m paraphrasing, obviously) ‘but let me tell you about the gospel.’ He said, “Do you think it was bad to not be able to walk for 38 years? There is an eternity away from God and I don’t want you to spend eternity there, so stop sinning and turn to me-give your life to me.’… Jesus [says]: the miracle isn’t even about the miracle; the miracle is about Jesus. The miracle is that Jesus would even come to this Earth to save scum like you and like me, and he would die for sinners like you and like me; that’s the miracle, that’s the story that Jesus wanted to convey. It wasn’t the, ‘Get up and walk’ it was the ‘Get up and worship, because I am the Son of God and I have come to die for all mankind.’”

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Miss the Summit this year? Here are a few of the things our Keynote Speakers talked about

Ted Cunningham – Lead Pastor, Woodland Hills Church | Branson, MO

“Character trumps chemistry every time. Character trumps compatibility, every time. I like how Dr. David Jeremiah says it, ‘Integrity is keeping your commitment once circumstances change.’ And your chemistry is going to change. Why? Because we were all patient before we became parents. We were all pretty good with money until we got a mortgage. Chemistry changes all the time, but you know what keeps a couple together for 62 years? Commitment. That is based on a decision. [Having fun in marriage is] not built on a personal inventory of traits. Enjoying life together flows from the exact same place that staying together for 62 years of marriage flows from: your character.”

Clint Cook– Executive Director, General Baptist Ministries

“Anybody who says that Kingdom work is not hard work is not involved in Kingdom work. Anyone who says that reaching a world for Jesus will not take any effort at all, it’s a simple task, is not involved in Kingdom work.”

“You see, we can’t sit in boats and wait for fish to jump into the boat. We can’t sit in churches and wait for the world to come to us. Jesus didn’t say for the church to sit and wait and possibly, maybe, just by happenchance someone will land in your boat. No, Jesus said, ‘Go.’ He didn’t just say that to preachers, and he didn’t just say that to Christian leaders. He said that to every single follower of Jesus…You and I are to be fishers of men.”

David Cummings– President of Wycliffe International, retired

“I have become more interested in church plowing than I have become in church planting. I don’t say that lightly. I say it because we can go in and we can see people come to Christ, but we need to know that they’re there to grow…Many of you are pastors and you know good and well that it has taken a lot of plowing, and you’re still doing it. Jesus in Matthew chapter 13 gave us that wonderful illustration of the parable of the soils… He said there was that [seed] which went onto the good soil. Because I come from a…farm, I know that the good soil that the farmer was talking about was the soil that was prepared well. The soil that had been plowed…That’s the one that produced the harvest. And I want to say that in the life of the church here, we need to be committed in a new way to the time it takes to actually produce a plowed field, and good soil.”

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Every year at the end of May dozens of General Baptist ministers gather for their annual Minister’s Conference. This year the event was held at Kentucky Lake with special guests and special features.

Special guests included Christian Comedian Brad Stine on Monday evening and representatives from Convoy of Hope’s Rural Compassion, as well as friends from Logos Bible Software.

Special features included a Whole Hog Roast on Tuesday evening, home-made ice cream on Wednesday evening and a picnic by the lake (with a ‘few’ raindrops) on Thursday evening.

Preaching sessions featured our own General Baptist brothers. One of our younger pastors was forced to go ‘old school’ when a broken utility pole shut down power to the area all Wednesday morning. Vince Daniel (Embrace!), however, shouldered the task of preaching without a microphone or any multi-media!

Jim Schremp (Encourage!), Johnny Hibbs (Joy!), Joey Graves (Be!), Charles Richardson (Stand!) and Clint Cook (Listen!) all did their parts to advance the preaching mission.

An all-star team of musicians led praise and worship. Chris Habermehl (from Skyline), Perry Case (from McLeansboro 1st), Denver Wade, and J. T. Smith (both from Genesis) provided a winning combination.

In 2015 the Minister’s Conference will return to Kentucky Lake on the Tuesday, Wednesday and Thursday follow-ing Memorial Day (May 26-28, 2015). Early bird registration will begin in January.

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For where two or three are gathered in my name, there am I in the midst of them. | Matthew 18:20

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// Go All In // Throw In The Towel // Tap Out // Raise The White Flag//

Give In // Go All In // Throw In The Towel // Tap Out // Raise The White Flag// Give In //Go All In // Throw In The Towel // Tap Out // Raise The White Flag// Give In //Go All In // Throw In The Towel // Tap Out //

Raise The White Flag// Give In //Go All In // Throw In The Towel // Tap

Out // Raise The White Flag// Give In //Go All In // Throw In The Towel // Tap Out // Raise The White Flag// Give In //Go All In // Throw In The Towel // Tap Out // Raise The White

Flag// Give In //Go All In //

Be That Man Jeff Roth, NYC coordinator

I had the skills to pay the bills. I was playing college baseball. I was on my way to the big leagues. That was my plan- but my coach had a different one. I thought I should be starting at shortstop and batting clean-up. He thought I should be warm-ing up our left fielder between innings. We agreed to disagree, and I tried to become the best warmer-upper of a left fielder that they had ever seen.

Whenever you join a team you agree to come under the leadership of that team. When I joined the baseball team I understood I was going to do whatever the coach thought would be best for the team. It wasn’t always what I wanted. Let’s be honest, it was hardly ever what I wanted, but I was following the leader.

In Mark chapter 8, Jesus calls not only His disciples, but also the crowd to Him. He tells them all exactly what they must do if they want to be part of His team.

“If anyone would come after me, let him deny himself and take up his cross and follow me.” | Mark 8:34 ESV

That’s what Jesus says. When it comes to being a follower of Jesus it starts with a straight up denial of self. Being a follower of Jesus I deny myself by saying that my life is no longer about me.It’s surrendering everything to Jesus. It’s surrendering my dreams to Jesus. It’s surrendering my bank account to Jesus. It’s surrendering my desire for applause, my talents, my time, my family, my heart. It’s all surrendered to Jesus Christ to be used how He thinks it will best help His cause. It’s not always what I want, but it is what’s best. That surrender and self denial is a daily battle for me. It’s a daily battle for most of us, but it’s a battle that we must fight.

Henry Varley once said to D.L. Moody, “It remains to be seen what God will do with a man who gives himself up wholly to Him.” Moody was determined to be that man and by God’s grace millions of lives were changed through his ministry. I need to be determined to be that man. You should be determined to be that person. We should raise up our children and students to be determined to be that person.

At the National Youth Conference this year we decided to war against this false truth that life is “all about me.” We raised up students who are willing to look to Jesus and raise their white flag of selfishness. We taught these students that when it comes to Christ, the best thing we can do is tap out and turn our life fully and whol-ly over to Him. We encouraged our students to shake this earth at its core by giving themselves fully and wholly to the cause of Christ.

The National Youth Conference this year was one of the biggest we have ever had, with over 1,000 people in attendance. We had 40 reported salvations and 24 reded-ications. Praise God for the life change He is able to bring about for our students! How many more may be saved by these students after witnessing what Christ has done in their lives?

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Flag// Give In //Go All In //Total Surrendergeneral baptist National Youth Conference

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Flag// Give In //Go All In //

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The early Church knew while not all were called to travel the known world preaching the Gospel, all were expected to financially and spiritually support the work of those who were, as well as give toward emergency relief.

Paul mentions on numerous occasions the help he receives from the established churches and the offerings he delivers

to the poor. (Romans 15:23-24, Galatians 2:10, Philippians

4:16) People from all over would come together in support of a few, so that the Gospel could branch out to even more places.

Unified Giving allows us to follow the example of the

first believers and gather our resources to send and support

more missionaries than ever before to all corners of the world, and to provide

relief to the poor, the widowed, the orphaned, and the disaster-stricken. It enables us to do greater things together than what we can do alone.

Unified Giving

UnifiedGiving

Statements of FaithI. GODWe believe that there is only one true, living, and

eternal God and that the Godhead is revealed as Father, Son, and Holy Spirit.

II. THE BIBLEWe believe that the Holy Scriptures are the Old

and New Testaments, the inspired and infallible Word of God, and therein is found the only reliable guide of Christian faith and conduct.

III. MANWe believe that God created man in His own

image to bring Him honor through obedience, and that when man disobeyed, he became a fallen and sinful creature, unable to save himself. We believe that infants are in the covenant of God’s grace and that all persons become accountable to God when they reach a state of moral responsibility.

IV. SALVATIONWe believe that salvation (regeneration,

sanctification, justification and redemption) has been provided for all mankind through the redemptive work (life, death, resurrection, ascension, and intercession) of Jesus Christ, and that this salvation can be received only through repentance toward God and faith toward our Lord Jesus Christ.

V. ASSURANCE AND ENDURANCEWe believe that those who abide in Christ have

the assurance of salvation. However, we believe that the Christian retains his freedom of choice; therefore, it is possible for him to turn away from God and be finally lost.

VI. CHRISTIAN DUTIESWe believe that Christians should live faithfully

by serving in and through the local church, praying diligently, witnessing earnestly, practicing tolerance, showing loving kindness, giving as God prospers, and conducting themselves in such a way as to bring glory to God.

VII. THE CHURCHWe believe that the Church Universal is the

Body of Christ, the fellowship of all believers, and that its members have been called out from the world to come under the dominion and authority of Christ, its head. We believe that a local church is a fellowship of Christians, a part of the Body of Christ, voluntarily banded together for worship, nurture, and service.

VIII. ORDINANCESWe believe that baptism and the Lord¹s Supper

are ordinances instituted by Christ to be observed by Christians only. We also believe that the biblical mode of baptism is immersion and that participation in the Lord’s Supper should be open to all Christians. (Note: Several associations and local churches recognize feetwashing as an ordinance. We believe that this should be left to the individual, and that neither the practice nor the non-practice of it should be any bar to fellowship, either in the church, the local association, the Presbytery, or the General Association.)

IX. THE LORD’S DAYWe believe in the Sanctity of the Lord’s Day, the

first day of the week, and that this day ought to be observed by worshipping God, witnessing for Christ, and ministering to the needs of humanity. We believe that secular work on Sunday should be limited to cases of necessity or mercy.

X. LAST THINGSWe believe in the personal return of Jesus Christ,

and in the bodily resurrection of the dead. We believe that God will judge all mankind by Jesus Christ; that He will reward the righteous with eternal life in heaven, and that He will banish the unrighteous to everlasting punishment in hell.

Our Vision as General BaptistsWe envision a denomination winning thousands

of people to Jesus Christ and His mission, believing Christ tasted death for every man.

We envision a group of people, through the power of the Holy Spirit, impacting our world, enhancing the ministry of established churches and starting new churches.

We envision a group of people sending missionaries throughout the world to unreached peoples and discipling them to become fully devoted followers of Jesus Christ and His mission.

We envision a group of people building healthy churches, working in their communities and raising up new leaders.

We envision leaders who are seeking God’s will and passionately pursuing His purpose.

We envision General Baptists unified in spirit, giving sacrificially...doing together what we cannot do alone.

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Church CovenantHaving given ourselves to God, we now give ourselves to His Church

and covenant with it and with each other, as also with God,

1. That we will forsake all unrighteousness, even the appearance of evil. We will abstain from all questionable pursuits and pleasure; we will forgo all hurtful habits; we will avoid all evil associations.

2. That we will follow earnestly after righteousness and true holiness in the fear and love of God. We will seek first the Kingdom of God and His righteousness, trusting that all needful and helpful things will be added to us; we will seek entire consecration to God; we will live a life of prayer; we will seek the constant abiding of the Divine Life within us; and we will be satisfied only when we have evidence that we please God and are accepted of Him.

3. That we will faithfully improve all the means of grace. We will attend and support the services of the church, the preaching, the social services, the business meetings; we will contribute freely of our means for the advancement of the gospel,; and we will cooperate with our brethren in every enterprise having for its end the glory of God and the salvation of men.

4. That we will be Christ like in all our deportment. We will be tender and affectionate toward each other; we will be careful of each other’s reputation, thinking no evil, and backbiting not with our tongues; we will return good for evil; we will be just and honest, truthful, and honorable in all our dealings; we will do unto others as we would be done by; we will be meek, loving and forgiving as we desire and hope to be forgiven.

5. That we will be faithful Christian workers. We will do whatever Christian work comes to hand, shunning no cross, shirking no duty; we will even seek opportunities to do good, glorify God, and save souls; we will study to win our associates, our neighbors, our families, all whom we may influence, to become Christians; we will count it more than our meat and our drink, more than all things else, to do the will of our Father in heaven, to lead souls from sin and death and lead them to God and heaven.

6. That when we remove from this place, we will, as soon as possible, unite with another church where we can continue to live by the spirit of this covenant and the principles of the Bible.

Our General Baptist pastors do so much for our churches and communities, wouldn’t it be nice if they received affirmation and encouragement from those to whom they minister? As teachers, counselors, advocates, and the ones who unselfishly serve, your pastoral staff and their families could use an extra pat on the back. October 12th is Pastor Appreciation Sunday, so go ahead and find a special way to thank them for their unceasing work in the name of Christ!

M a r k Y o u r C a l e n d a r s

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General Baptist OrganizationEver wonder how the General Association of General Baptists is organized, or how we function as a denomination? We have put together a few helpful infographics to explain how it all comes together.

*General Association is the grouping together of the local associations

to form one denomination, in order to accomplish greater things together than any

association can do alone.

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General Baptist Bible College Turns 50

Yes, GBBC will turn 50 next year. Planning and programming of activities for next school year has commenced, and teasers for the 50th foundation anniversary celebration have been out and have been talked about with much eagerness and anticipation.

Although this school year has been a roller coaster of emotions from calamities, tragedies, to victories and successes from within and outside GBBC, we can certainly say that this school year has truly been amazing. Therefore, without any further ado…let the countdown to 50 begin.

A trilateral agreement among General Baptist International Missions, General Baptist Bible College, and General Baptist Church of the Philippines, Inc. was put in place October 21, 2013, to annex Matigsalug Bible Institute (MBI) to GBBC as proposed by Sean Warren. MBI has no governing board of its own, and funding support for its operation comes exclusively from General Baptist International Missions. MBI will serve as a partner of GBBC in short-term education and training, extension program, and research and development.

Living up to our mandate to fulfill the Great Commission, GBBC is all the more motivated to equip more leaders and empower more disciples for Christ both inside and outside of its walls. We thank all our ministry partners who have prayed for us, and who have given sacrificially for the advancement of this ministry. Above all, we thank our Almighty Father for His direction, guidance, and provision that has enabled GBBC to continue what it has been doing in changing lives and making a difference one student at a time, radically for the glory of God.

GBBC will turn 50 next year! It was founded in 1965 for the training of pastors, Christian education workers, and school teachers who serve in the Philippines. The student body is energetic and ministry-minded, expressing a deep heart and compassion for the people of the Philippines.

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1ST CENTURY MISSION: REACH ASIA.

21ST CENTURY MISSION:

WE CAN GET YOU THERE.

/WeAreELIC @WeAreELIC @WeAreELIC ELIC.ORG // 888-475-3542

Not Able to attend the Summit this year? Don’t worry! We’ve got you covered!

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GreaterThingsGENERAL SESSIONS

FAITH HOME COMEDORJim and Sue Schremp, Interim Directors

Faith Home Honduras is more than just houses and build-ings. It’s about making a difference in the lives of children. It is about looking to the future and the impact these children will have on others as they leave Faith Home and return to their communities.

In order to do this we need the proper facilities to care for the children who have been entrusted to our care. One of the great-est building needs has been for a new kitchen and dining hall. The old dining hall and kitchen limits our ability to provide a clean and sanitary area for food preparation.

Because of the generous giving of General Baptists through the 2013 Vacation Bible School Offering, this is about to change. Construction is currently underway to provide a new facility for food preparation and serving. Local construction workers and MVP teams have worked together to construct this new facility, and it will soon be completed. We are very excited about this new building, knowing that our children will be better served.

Future plans are to refurbish the present kitchen and dining hall into a recreation center for the children.

CHILD SPONSORSHIP COORDINATOR Jim and Sue Schremp, Interim Directors

General Baptists International Missions has contracted Tania Willis to be Child Sponsorship Coordinator for Faith Home. Tania has paid an initial visit to Faith Home to work with Christina Massey and determine the status of the child sponsorship program.

A child sponsorship is $20 a month, and it takes 18 to fully sponsor a child, for a total of $360 per month per child. Costs have risen in Honduras because of a new government, and IHNFA (the child services agency) has also mandated that Faith Home must employ both a psychologist and a social worker. This has greatly increased the cost of supporting a child.

There are 69 children currently in residence at Faith Home, meaning we need a total of 1,242 sponsorships. Unfortunately, Tania Willis can only identify 535 paying sponsors. If you are interested in helping sponsor a child at Faith Home, please contact the mission office at 573-785-7746, or e-mail [email protected].

H o n d u r as

Fait

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ome Ministries

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FACE DOWN IN THE MUD WORSHIPKirsten Ober, Mission Volunteers Program member to Honduras

As the bus turned off the paved road onto a muddy, rocky path, we grew concerned that the heavy rains from the night before might have washed the road out completely. As the bus driver slowly and carefully made his way up the mountain, we saw the villagers on their hands and knees filling in the gaping potholes with rocks and cement so that our medical team could make it through.

The entire village was eagerly awaiting our arrival, and many people were already gathered when we arrived at the little school where we would set up our clinic for the day. The team sprang into action, unloading all the sup-plies from the bus and distributing them to the different areas of the clinic. Once that was complete, we carefully made our way across the muddy yard to the back of the school where the church services would be held that day. The molded plastic chairs we had set up were already filled with those who were ready and waiting to receive all that we had to offer. As is our tradition, we formed a circle and sang “Holy Ground” and “Muevete En Mi” and then prayed for our day and those we would serve.

As we began to sing, many of the villagers already seated in their chairs, stood to their feet. Some raised their hands in worship. As we continued to sing and feel the Holy Spirit moving in us and in those gathered, I noticed one woman who dropped to her knees on the muddy ground. What happened next took my breath away. She bowed low to the ground, her face in her hands, right in the mud. As we sang and prayed, that is where she stayed, worshiping. Face down in the mud worship.

I’m not even sure I sang another word or even heard the voices around me as I stood and watched this woman on her knees, worshiping in a way that was so incredibly beautiful and completely humbling.

After we prayed, the busyness of the day began. Once the first church service ended, I set off to find this woman. I spotted her in the line for family photos and grabbed the nearest translator, Rey. I explained to Rey what I had wit-nessed earlier that morning and asked him to translate for me as I talked with her.

Rey translated for me as I explained to her that I had watched her during worship that morning and had been incredibly moved by her act of kneeling with her face to the ground. Why did she do this? She turned and looked me in the eyes as she answered in Spanish and Rey translated. “It’s been so long since I have been able to worship God this way. We have no church here, and I don’t get to worship. I was just so thankful to sing and worship with others. It was just so wonderful to worship God.”

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I was speechless. It was beautiful, and all I could utter was “thank you.”Worship. Face down in the mud worship. It wasn’t due to anguish or suffering, it was due to gratitude for the mere

opportunity to gather with other believers and worship—just worship.How lovely is your dwelling place, O Lord of Heaven’s Armies. I long, yes I faint with longing to enter the courts of the

Lord. With my whole being, body, and soul, I will shout joyfully to the living God. |Psalm 84:1-2How many Sundays do we grumble as we try to “fit” church into our busy schedules? How often do we stand in wor-

ship and just go through the motions? How often do we wish the pastor would just “hurry it up” so we can get on with our day? How often do we neglect getting together with other believers to connect with those who share our beliefs?

I knew that God used our medical mission teams to meet great physical needs, and that many people have come to know Christ through them over the years. What I didn’t realize was the incredible need for churches, or the signifi-cance of God using our teams and clinics to raise up church plants. So many of those we serve in Honduras are liv-ing in poverty in rural villages, and transportation is incredibly limited. Walking to another village where there is a church isn’t always an option due to rugged terrain. Planting new churches in these villages is crucial.

As God calls us to go and to make disciples of all the nations, He also calls us to teach them. Therefore, go and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit. Teach these new disciples to obey all the commands I have given you. And be sure of this: I am with you always, even to the end of the age. Matt. 28:19-20.

We can’t stop at reaching them. We need to finish the task that God has given us by helping these new believers to grow in Him and reach more and more people for Him. Seeing a woman with her face in the mud, worshiping an almighty God changed me. It changed the way I approach worship. It changed the way I think about international missions. It brought about urgency in me to not only reach the lost, but to understand that we don’t just stop there, because God doesn’t stop there.

MVP Teams are short term mission trips that go all over the world to proclaim the Gospel of Christ. Lives are being changed. If you would like more information on how you can participate on an MVP Team, contact Kris Yeomans at [email protected] or call 573-718-4854. Not only will you be helping change the lives of others, your life will be changed as well.

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Glancing Behind... Forging AheadRemember your leaders who have spoken God’s word to you. As you carefully observe the outcome of their lives, imitate their faith. |Hebrews 13:7 HCSB

Therefore, since we also have such a large cloud of witnesses surrounding us, let us lay aside every weight and the sin that so easily ensnares us. Let us run with endurance the race that lies before us, keeping our eyes on Jesus, the source and perfecter of our faith, who for the joy that lay before Him endured a cross and despised the shame and has sat down at the right hand of God’s throne. |Hebrews 12:1-2 HCSB

Hebrews goes out with a strong theme that is hard to deny. We are challenged to marvel and learn from the engineers and contractors who designed and built the roads we travel, but by all means, we can’t stop running the race or we’ll never see the finish line.

For over 100 years, General Baptist women have gathered, prayed, worked, given, and inspired as they have taken on the roles of both missionary minders and sister supporters. There is much to be learned from them. Commitment, for one.

Take, for instance, the women of Ava GB Church. One of their members, Mildred Watson, has remained constantly faithful to Women’s Ministries meetings since 1963! Her group decided years ago to take over the job of cleaning the church every week. The church pays them as it would have paid a maintenance crew, but the group then gives all of that com-pensation to Women’s Ministries Love Gift. What an amazing testimony of commitment and ingenuity – not to mention hard work!

Today, women are pulled in many directions. The list of com-mitments and time-consumers that demand our attention is staggering. And, not only does this issue create problems in the planning of and commitment to gatherings, projects, and fund raising, but it brings to the table a vast array of stress related spiritual, relational, and physical issues.

In a nutshell, we (Women’s Ministries) are running through a leg of our race with an uphill challenge. Missions have never been more important than now, as society careens down an ugly slope. Missionaries have never needed our help more. How can we quit? Women are crying out for leaders to help them find new ways to encourage other women to grow with them, fight with them, and experience the intense love that comes in the presence of The Father. How can we deny that?

We can’t quit. There is still too much to do.

From Former Women’s Ministries Directors:We all know that times change, and we often say we must

change or be left behind. When I first became Executive Director of Women’s Missions in 1990, we were still very much in the WMS mode. (Women’s Missionary Societies) During the first years of my tenure, we were able to give significant gifts to Foreign Missions, Home Missions and Oakland City College. Those faithful, precious women who worked tirelessly to pro-vide these gifts will never be forgotten.

Then our Women’s societies began designating their gifts, and our organization was not able to give as much as in pre-vious years. While under my tenure we changed our name to Women’s Ministries. We wanted to be sure our name covered our mission, which was always to include missions as well as ministry to women. We needed our younger women to become more involved then, and we need you now.

Sometimes we may think that Women’s Ministries is out-dated and no longer needed. Consider this: We still have missionaries on the field who need our support; Women still experience problems and heartache. No one can minister to a woman like another woman. We need Women’s Ministries. I encourage women of all ages across our denomination to con-sider how urgent the need for Women’s Ministries. That means we all must pull together to support this vital ministry.

-Sandra Trivitt (Served 1990-2001)

For such a time as this…….Dolores Duck was resigning her position as Executive

Director of Women’s Missions in 1978 and she encouraged me to apply for the job. Was I “qualified”? Nope!! But God used me in so many amazing ways to further the Women’s work during my twelve years in the office.

I started the “Sew ‘N Sews” and took groups of ladies to Faith Home in Jamaica to sew uniforms for the children. The value of loving on those children and ministering to the missionaries cannot be measured in dollars and cents.

Women today are pulled in so many directions. I hope and pray that Women’s Ministries continues to thrive and stays on the front burner…….and not just on “simmer” because there is still much work to accomplish.

-Brenda Kennedy Swinney (Served 1979 – 1989)

Did you know?1. Women’s Ministries is operated entirely by donation and does not receive Unified Giving funds. 2. Gifts to mission departments from Women’s Ministries (unless marked as a special project) are undesignated, and one of the few sources of ministry money ready to be used as needed.

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_____ Women as Leaders in the 21st Century Church – Carol Lewis - $ _________ _____ Thriving Ministry in Smaller Churches – Rick Chromey $ _________ _____ Social Media for Ministry and Non-Profits – Tyler Feller $ _________ _____ Church Mergers – Gary Baldus & Eric Abercrombie $ _________ _____ Planning Worship for a Younger Crowd – Preston Owens $ _________ _____ 5 Irrefutable, Infallible, Unquestionable, Impeccable Rules for Facebook - Tyler Feller $ __________ _____ Multi-Site Options and Satellite Operations - Gary Baldus & Eric Abercrombie $ _________ _____ Finding and Keeping Volunteers – Scotty Wall $ _________ _____ Transitioning – Steve Akins $ _________ _____ Stewardship of Time – Jim Pratt $ _________

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Decade .5 Inside Out: The Women’s Event Patti Thornton, Women’s Ministries Director

Don’t become so well-adjusted to your culture that you fit into it without even thinking. Instead, fix your attention on God. You’ll be changed from the inside out. | Romans 12:1-2 msg

Inside Out began as a dream in 2010, when the Women’s Ministries Board and I dreamed of providing a weekend when women could put a “hold” on their hectic lives. We wanted to invite them to steal away for a couple of days to be encour-aged, understood, and lifted. We wanted the atmosphere to be non-threatening – the perfect event for seekers as well as women wanting to fall more deeply in love with their Jesus.

We wanted to invite the Holy Spirit to break us, and to allow laughter to bond us.

I think we have seen all those things. Personally, the event allows me time to lay aside the leader “mask” and be vulnera-ble. There is no “norm” there; just a single desire to come closer to Jesus.

Unexpected moments during each of the past four events have found women falling to their knees, or praying through tears, or worshiping with abandon. Moments when I could almost feel the press of sisters pushing in; leaning in to the Father as far and hard as they could.

And like the cherry on a hot fudge sundae, there is always laughter.

This year, we expect no less. We are privileged to have Cindy Irwin as a presenter. We’ll be talking about baggage, and heaven knows all of us whether single, married, old, young, or in between, carry some around. As a licensed Christian thera-pist, Cindy knows baggage!

And for worship? Evidence Sings out of St. Louis has just recorded their debut album, “New Heart Coming.” Thanks to a generous sponsor, we will also be delighted by a Saturday night concert.

Then….a movie, drive-in style! All of this in the beautiful surroundings just north of

Louisville, KY. Henryville, Indiana is a small community that made the news in March 2012 when it was devastated by a tornado. Wooded Glen Retreat & Conference Center housed many of the workers who came to help rebuild the community. Rooms are hotel style, with two queen beds and a bathroom in each room. No cabins this year! A catered-style buffet in a beautiful dining room, as well as a 24-hour snack and drink station, will keep our physical appetites satisfied while our souls are fed.

You really, really want to be there. Take it from past guests!

• “Words can’t begin to explain or express the healing and feeding that I received this weekend.”

• “Absolutely beyond expectations…so many wonderful things to attest to.”

• “Wonderful, refreshing!”

• “This was a great event! The speaker and worship band were beyond amazing! Please do this again next year!”

• “Fantastic conference in every respect.”

• “Every year at Inside Out I meet and reconnect with so many amazing women!”

• “I love sharing the joys and the struggles of running my race as a wife, mother, grandmother and the many other hats we wear with wonderful women of all ages from all around the Midwest. Laughing WITH (never at) Ms. Pauletta Yarbrough and sometimes crying tears of joy as victories are won in prayer make this weekend unforgettable every year!”

... a weekend when women can put a “hold” on their hectic lives.

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No Brown M&M’sBy Franklin R. Dumond

When Van Halen’s rock concerts expanded to new markets Article 126 was added to their production contract. This obscure instruction was buried among all the details of weight limits, rigging points and door widths required to bring in, set up and oper-ate the several truckloads of equipment and staging used in the concert.

Article 126 seemed odd, even unnecessary. It simply required that backstage should be equipped with a bowl of M & M candies. The stipulation continued that all brown M & M’s be removed. Even a single brown M & M could result in forfeiture of the show with full compensation paid to the band by the promoters.

At least one concert was cancelled when brown M & M’s were discovered. The appearance of a brown piece of candy indicated to the band that other contract requirements had probably not been followed. At the cancelled concert, local promoters had not only allowed brown candy, but had also failed to read the weight requirements for staging and equipment. If the concert had not been cancelled the arena’s stage would have collapsed under the weight of the equipment needed for the production. (See Crazy from the Heat by David Lee Roth)

We don’t usually serve M & M’s while doing ministry, but there are at least five little things that when left unattended can be red flags of danger. These red flags may signal imminent decline or even impending death of once thriving churches.

1. Dust and Clutter. It happens so gradually that regular attenders become accustomed to it while guests cringe. It is especially distasteful when it happens in restrooms, foyer areas and kitchens. One solution to this might be a good spring cleaning day or fall workday with specific lists of areas to be cleaned and items to be stored properly.

2. Spelling Errors. This used to be confined to the weekly bulletin that was hurriedly composed in preparation for Sunday. Word processors have eliminated many of those glaring errors while also introducing the new peril of a correctly spelled word that is the wrong one. (i.e. ‘the’ when ‘they’ was the intended word) Projection systems also introduce a new arena for error since song lyrics and announcements tend to be saved for future use. Unfortunately first time errors will not be corrected by merely saving the work for second time use. Two solutions here include having every printed piece read by at least two people and having someone make a list of projected errors so they can be corrected.

3. Inadequate Signage. Even small buildings benefit from a few well-placed directional signs. Restrooms and nurseries should be easily located. Children’s areas, especially if the church invests in extended children’s worship/ministries, should be identified. A possible way to identify signage needs might be to ask a friend to visit the building for the first time and then report how easy or difficult it was to find needed areas based on the available signage.

4. Dated Color Schemes. While some colors and décor remain classic others change with every generation. Classic architecture and genuine antique furnishings never go out of style if properly maintained, while the pastels of the 70s and the heavy earthen tones of the 80s have been replaced by new preferences. Glaring fluorescent tubes may be easily replaced with fixtures that use even less energy while producing a more natural light. A solution to this issue might be to look back to when the church was last repainted or redecorated, and to determine a schedule of revisiting décor at least every 5-7 years.

5. Light Bulbs and Trash Cans. While possibly an extension of dust and clutter this area warrants a separate listing. If light bulbs are burned out and trash cans are full urgent attention is required. In a recent visit to a church I almost asked where the janitor’s closet was located because I counted so many light fixtures that needed new bulbs! The only solution to this red flag is for someone to take the time to change the bulbs and empty the trash cans!

While this list may seem a little silly, or even inconsequential, it has been my experience that a church that does not give atten-tion to these little things will not give attention to the big things of missions and evangelism and discipleship.

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stewardship

General Baptist Ministries100 Stinson DrivePoplar Bluff, MO 63901

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