CBF-NC Foundational Document Revisions

Apparently the Baptist blogosphere has been a-buzz about the proposed revisions of the Cooperative Baptist Fellowship of North Carolina's “foundational statements." Bruce Prescott weighs in:

Cooperative Baptists in North Carolina are revising their “foundational statements” to delete traditional references to liberty of conscience and “soul competency” and assert the priority and authority of the community in matters of faith. Like the fundamentalists in the Southern Baptist Convention, communitarians within the Cooperative Baptist Fellowship are determined to effect change within Baptist churches by redefining the traditional Baptist understanding of the “priesthood of the believer.”

Fundamentalists redefined “priesthood of the believer” to mean “submission to pastoral authority.” Communitarians are redefining “priesthood of the believer” to mean “submission to the authority of your church.”

Both are weary of the conflict of interpretations that are inevitable when finite and fallible human beings are passionate about reading scripture and living faithfully in accord with a revelation whose meaning is inexhaustible.

Both believe they are authorized to replace the Holy Spirit in the mind and heart of the believer. Fundamentalists replace the Holy Spirit with the authority of the pastor. Communitarians replace the Holy Spirit with the authority of the community. Either the pastor or your community serves to legitimate or delegitimate interpretations of scripture.

Neither fundamentalists nor communitarians make allowances for human imperfections. In the real world, both pastors and church communities often oppose valid interpretations of scripture and legitimate movements of God’s Spirit. That is why Baptists, historically, have been the Christian faith’s staunchest advocates for “liberty of conscience” or “soul competency.” Baptists, at their best, have always left room for the “prophets” – those who seem to be born out of due time because they are responding to a divine summons to serve the community in ways that challenge its consensus.

Read the full post: Here.

2010 CBF-NC General Assembly

Our General Assembly this year was a blast. This year marked the 16th year of CBF-NC. This year is also the last year that my mom helped with the setup of exhibits as she is rotating off of that committee next year.

If you haven't read them yet Tony Cartledge has two excellent postings on the 2010 CBF-NC General Assembly. Here is a snippet from the main posting---Baptists Today Blogs: CBFNC at "Sweet Sixteen":

The Cooperative Baptist Fellowship of North Carolina (CBFNC) celebrated its sixteenth year March 19-20 by affirming core partnerships, approving a record budget, and looking to a hopeful future. More than 950 persons packed the ornate, historic sanctuary of First Baptist Church in Winston-Salem for the opening session on Friday night, and the house was comfortably filled for the closing worship on Saturday morning.

Built on the theme "Generations Connected: One Family, One Faith, Many Journeys," the annual assembly recognized the founding generation of the CBF movement by hearing from from Cecil Sherman, CBF national's first coordinator, and gave attention to emerging generations with a closing message by Craig and Jennifer Janney, a young couple who serve as both ministers and instructors at Chowan University.

Sherman noted that the national Fellowship movement is now approaching 20 years of organized existence, and reflected on the importance of remembering how CBF emerged from a conflicted Southern Baptist Convention (SBC), even though some younger people "don't want to hear our war stories." Sherman related both the "face of conflict" from in an SBC overtaken by conservatism and credalism, and the "face of growth" that emerged as moderate Baptists coalesced around the historic principles they believed had been violated.

Although some early participants wanted CBF to focus on single issues, Sherman said, its early and continuing focus has been to provide a "missions delivery system for the churches" that defined missions as more than evangelism and church starts, to support Baptist theological education, and "to teach Baptist polity to people who have forgotten it or never knew it."

Sherman acknowledged that his generation will be off the stage as the next generation of CBF leadership emerges, but he advanced three ideas "that I hope some of you will keep in mind" as future decisions are made. "I hope you stay in touch with mainline Baptists," he said -- not just an elite group and big churches, but Baptists across the spectrum of size and locality. "If the decision makers know Baptists, they'll make good decisions," he said.

The second posting is about the presence of female ministers and female ministries within the CBF world in NC. Here is a snippet from that post:

There may be more, but the number of Anglo Baptist churches in North Carolina I know of who have women pastors can be counted on my fingers with some left over. A few others have women serving as co-pastors. There is no question that churches would be well served if there were more. The eleven moderate seminaries established in the past two decades have helped to train and prepare a number of God-called women for ministry roles -- including that of pastor -- but the churches willing to call them are few and far between. I know several women who are convinced of their call and standing ready to serve, but most of the churches willing even to consider them still conclude "We're just not ready for a female senior pastor."

In my more cynical moments, I think they're just chicken. There's no guarantee that all women pastors will be pulpit stars or effective leaders, but there are some real gems out there who could be, if they were just given a chance.

I've seen, and I believe.

Snyder Memorial Red Shirt Crew

Here is a Blog post from the Biblical Recorder on the CBFNC General Assembly:

Snyder Memorial Members = Servants
20. March 2009 by J. Shore Traveling alone isn't something I normally do. I panic when I can't find my way, feel like I'm lost or even just get turned around. But when I found out that Fred Craddock was going to be at the CBFNC General Assembly, I knew I'd have to brave my fears for the chance of a lifetime.

I'd not been to Fayetteville before and was surprised at the traffic I encountered. I missed my exit to my hotel and ended up driving too far. Flustered and scared, I finally made it, checked in and rushed to find the church. Luckily, that was easier and I made it without incident.

As I pulled into the parking lot, I had a "Dorothy entering the land of Oz" experience. A nice man flagged my car down with a smile and asked me how I was. He wanted to make sure I found not just a parking space, but a good one. He inquired if I needed to unload anything and then sent me to another smiling and waving man. That gentleman, too, asked me how I was and welcomed me to the church (that I hadn't even entered yet). I parked and started walking in to be greeted by two more men who showed me where registration was. I felt like royalty!

Registering for the conference was a breeze and as soon as I got my nametag, another person was there asking me where they could help me go. Literally, every corner of the church was covered by a volunteer. It was amazing and helped ease my stress from my travels right away.

My night continued on in similar fashion, every time I even thought about something I might need, someone from Snyder Memorial was right there. At dinner time, a sweet lady named Olivia insisted that she take my tray and put it away for me. I tried to explain to her that my mother would have me insist on putting my own dishes away and her response was, "but if you don't let me do it, I won't have anything to do!" I felt guilty for not letting her take it the first time she asked!

Worship was fulfilling. Hearing Fred Craddock was amazing. My brain is still trying to absorb all the information I received. But the members of Snyder Memorial Baptist Church - the "red shirt crew" - will forever be etched in my mind beside the word "servant".

CBF 102: Cooperative Baptist Fellowship of North Carolina

CBF 102: Cooperative Baptist Fellowship of North Carolina

Our Identity

We are a fellowship of North Carolina Baptists sharing a commitment to the lordship of Jesus
Christ, preserving historic Baptist freedoms, and calling out God’s gifts in Christians and churches to
engage in Christ-centered ministry in our state and around the world.

Our Mission

Bringing Baptists of North Carolina together for Christ-centered ministry

Our Principles

• Centrality and Authority of Scripture
We affirm the authority of scripture. We believe the Bible, under the Lordship of Christ, is central
in the life of the individual and church.
• Priesthood of All Believers
We affirm the freedom and right of every Christian to interpret and apply scripture under the
leadership of the Holy Spirit. We affirm the freedom and responsibility of every person to relate
directly to God without the imposition of creed, the control of clergy, or the interference of
government.
• Autonomy of the Local Church
We affirm that Baptist churches are free, under the Lordship of Christ and guidance of the Holy
Spirit, to determine their membership and leadership, to order their worship and work, to ordain
whomever they perceive as gifted for ministry, and to participate, as they deem appropriate in the
larger Body of Christ.
• Freedom of Religion
We affirm religious freedom for all people and the separation of church and state.

Our Values

• Lordship of Christ
We are bound together under the Lordship of Jesus Christ. He is the center of all that we think,
say, and do, and is our authority for faith and practice. By "taking the form of a servant,"
(Philippians 2:7) Jesus Christ is our model for leadership, ministry, and service. In our obedience
to the will of God, the love of Jesus shall be reflected in our relationships, fellowship, and
witness.
• Spiritual Formation
We are bound together in the practice of prayer and other spiritual disciplines. By nurturing life in
the Spirit and being empowered by the Spirit, we will strengthen our relationship with God and
our relationships with one another. We shall draw upon the breadth and depth of the Christian
tradition to under gird every facet of our ministry.
• Global Missions
We are bound together by a passion to fulfill the Great Commission in our communities and
throughout the world. Our strategy is to do global missions in a world without borders.

Our Ministries

• Missions
o North Carolina Missions – We coordinate missions initiatives within the state, with a
particular focus on the unreached and the most neglected.
o Church Planting – We partner with existing congregations to start new churches in North
Carolina.
o Missional Churches – We encourage and equip local churches to engage in God’s
mission in their communities and wherever they feel called.
o Global Missions – We support and participate in missions outside our state, including the
missions efforts of the larger CBF movement.
• Leadership Development
o We provide scholarships for students at partner Divinity schools, with a special emphasis
on North Carolina institutions.
o We conduct leadership development conferences, retreats and events for clergy and lay
leaders.
o We consult with congregational leaders concerning leadership development strategies
and resources.
o We help ministers (experienced and recent seminary graduates) and churches “find each
other” through a ministry of reference and referral.
• Faith Development
o We sponsor youth and children’s retreats several times throughout the year.
o We sponsor youth and children’s choir festivals.
o We conduct conferences and retreats on various topics related to spiritual formation and
faith development.
o We consult with congregational leaders concerning faith development strategies and
resources

Our Relationships

Our primary partners are the churches and individuals who comprise our fellowship. Our first
priority is to serve them. In addition to these core constituents, we also have significant relationships with
other ministry partners, two of which deserve special mention.
• Cooperative Baptist Fellowship (National) – CBFNC is grateful to be part of the larger CBF
movement of God’s people. Though funded and organized separately from CBF, we seek to be
the face of CBF in North Carolina by supporting and promoting CBF ministries in our state and
beyond, including global missions and theological education.
• Historic North Carolina Baptist Institutions and Agencies – We value the agencies,
institutions and ministries that have historically been part of the North Carolina Baptist family.
Though we do not seek to own, operate or control these ministries, we do seek to partner together
in mutual ministry and provide a channel for churches to fund these ministries through the
Mission Resource Plan.

Our Gatherings

• Annual General Assembly – Each year, our fellowship experiences a “family reunion” in the
form of the General Assembly. Usually held in a church, the assembly offers inspiring worship,
informative ministry workshops, helpful resources from various ministry partners, and rich
fellowship with Christians from around the state.
• Regional Fellowship Groups – Clergy and laity who share a common bond through CBF values
and commitments gather on a regular basis, often monthly, in several locations throughout our
state. Check our website or call our office to find out about a group in your area.

See also: Bringing Baptists of North Carolina Together for Christ-Centered Ministry - article by Randall Lolley.

CBF 101: An Introduction to Cooperative Baptist Fellowship

CBF 101: An Introduction to Cooperative Baptist Fellowship
By Larry Hovis, Executive Coordinator
Cooperative Baptist Fellowship of North Carolina

In college courses, “101” usually refers to basic, foundational, or introductory subject matter. In these days of
great change in Baptist life, many members of Baptist churches are seeking to learn more about Cooperative Baptist
Fellowship (CBF). The purpose of this document is to help with this educational process.

Background

Beginning in 1979, a concerted effort was undertaken to bring about a drastic change in the leadership and
direction of the Southern Baptist Convention (SBC). This effort was accomplished through a well-organized political
process that involved electing a convention president who would make appointments that eventually resulted in placing
persons on boards of trustees of agencies and institutions who would carry out the desired changes. Control of boards of
trustees was accomplished in about twelve years, along with replacing the administrations, and eventually, most
employees of the agencies and institutions. Great attention was given to altering the character and culture of the
seminaries and mission boards. Those who supported these changes labeled this process, “The Conservative Resurgence.”
Those who opposed these changes referred to the process as, “The Fundamentalist Takeover.” Regardless of one’s
approval or disapproval of the changes, all agreed that by 1991, the SBC had undergone a major transformation.
That year, a group gathered in Atlanta representing active Southern Baptists who were displeased with the new
direction of the SBC. This group formed a new body which was incorporated under Georgia law as the Cooperative
Baptist Fellowship. The focus of CBF in those early days was to provide a place of fellowship for people who felt
disenfranchised from the SBC and a funding channel for missionaries and new theological schools that were beginning to
be birthed.
Today, CBF has grown far beyond its humble beginnings. Though many of the churches and individuals who
partner together through CBF still have a connection to the SBC, CBF is recognized as a separate body, as evidenced by
its recent admission as a member of the Baptist World Alliance (BWA), an organization of over two hundred international
Baptist bodies. (The SBC has subsequently withdrawn from the BWA.)

Baptist Principles: A Firm Foundation

CBF adherents have always placed a high premium on what are commonly referred to as “historic Baptist
principles.” In fact, disagreement over the interpretation of these principles, and how they are applied in local churches
and in denominational life, has been at the heart of the controversy in the SBC. CBF’s understanding of basic Christian
and Baptist principles are reflected in its official documents and strategic plan.
 Our Identity – “We are a fellowship of Baptist Christians and churches who share a passion for the Great
Commission of Jesus Christ and a commitment to Baptist principles of faith and practice.”
 Our Vision – “Being the presence of Christ in the world.”
 Our Mission – “Serving Christians and churches as they discover and fulfill their God-given mission.”
 Our Core Values
o Baptist Principles
 Soul Freedom – We believe in the priesthood of all believers and the equality of every church
member.
 Bible Freedom – We believe in the authority of Scripture under the Lordship of Christ without the
imposition of creedal statements.
 Church Freedom – We believe in the autonomy of every local church and affirm every church’s
right to determine its faith, practice and leadership without outside interference.
 Religious Freedom – We believe in full religious liberty and the separation of church and state.
o Biblically-based Global missions – This includes belief in the Triune God (Father, Son and Holy Spirit);
the sinfulness of all humankind; Christ as Savior and Redeemer for all peoples; the ministry of the Holy
Spirit to convict of sin and empower believers; the responsibility of every believer and church to share the
Gospel; the need to cooperate with others in mission to the world.
o Resource Model
o Justice and Reconciliation
o Lifelong Learning and Ministry
o Trustworthiness
o Effectiveness

CBF Ministries

Current CBF ministries fall into four areas or “strategic initiatives”:
 Faith Formation – Assisting congregations with evangelism, outreach and spiritual growth.
 Building Community – Encouraging congregational health, Baptist identity, reconciliation and justice, marriage
and family ministries, ecumenical and interfaith dialogue and endorsing chaplains and pastoral counselors.
 Leadership Development – In congregations, through theological education (in partnership with seminaries and
divinity schools) and in collegiate ministry.
 Global Missions and Ministries – Through partnership missions with local churches, reaching the most neglected
peoples of the world and planting new churches (over one-half of our resources are spent on Global Missions and
Ministries).

A Paradigm Shift: From Convention to Partnership

Most lifelong Southern Baptist adults were nurtured in a “convention culture” in which congregations, district
associations, state conventions and the national convention were closely connected through money (which flowed from
congregations to associations and state conventions to the national convention) and programs (which flowed from the
national convention to state conventions and associations to congregations). Theoretically, we exercised autonomy at
every level, but in practice, we functioned as an organizational pyramid with congregations forming the base and the
national convention sitting at the apex.
Alternatively, CBF promotes a “partnership paradigm” in which congregations are at the center of Baptist life.
Congregations are encouraged to determine their unique, God-given mission and then choose partners to assist them in
accomplishing that mission. CBF does not demand exclusive loyalty but humbly asks for the opportunity to be one
(hopefully a significant one) of a congregation’s many missional partners.

The CBF Movement: National and State Fellowships

In addition to CBF, which has its offices in Atlanta, there are eighteen autonomous state and regional CBF-related
bodies. These bodies work very closely with CBF but are not franchises or field offices. CBF Executive Coordinator
Daniel Vestal calls this unique relationship between national and state CBF bodies “a seamless movement.”
CBF of North Carolina (CBFNC) is funded and organized separately from CBF. We seek to be the face of CBF in
North Carolina by promoting CBF ministries in our state. We also have our own ministries which include multiple
mission projects; support for theological education; retreats for youth, children and adults; and a reference and referral
service to help churches seeking staff and ministers seeking ministry placement find each other. We extend the
partnership paradigm in North Carolina by offering a Mission Resource Plan which allows churches to support historic
North Carolina Baptist ministries through CBFNC. We have our own paid staff, elected leadership, annual general
assembly, and many events throughout the year. Our mission is “Bringing Baptists of North Carolina together for Christcentered
ministry.”

Getting Connected

CBF, at both the state and national levels, is not a member organization, but a fellowship of churches and
individuals who voluntarily cooperate to do together what we could never accomplish alone, for the sake of the Kingdom
of God. Please attend one of our assemblies, participate in one of our ministries, or call on one of our staff members or
volunteer leaders for information or assistance. If you embrace our mission, vision and values, and desire to share in our
ministries, you are welcome in our fellowship. Of course, your financial gifts are most welcome, too. May God bless and
guide us as we seek to be the presence of Christ in the world, together.

Cooperative Baptist Fellowship of North Carolina
8025 North Point Blvd., Suite 205
Winston-Salem, NC 27106
(336) 759-3456 or (888) 822-1944
www.cbfnc.org
Larry Hovis, Executive Coordinator (LHovis@cbfnc.org)

New Baptist Century Convocation: Celebrating 400 Years Of Baptist History

Here are some highlights from the speeches at the New Baptist Century Convocation on Monday, February 9, 2009 at First Baptist Church, Greensboro (Sponsored by CBFNC):

The New Baptist Century in Historical Context: Conscience and Dissent
Cooperative Baptist Fellowship North Carolina
February 9, 2009
Bill J. Leonard

On the eve of the American Revolution, Anglican Parson Charles Woodmason, a
good Englishman, described the carryings on among the people called Baptists in the
"Carolina backcountry". He wrote:

They don't all agree in one Tune. For one sings this Doctrine, and the next
something different---So that people’s brains are turn'd and bewildered. And then
again to see them Divide and Sub divide, split into parties---Rail at and
excommunicate one another---Turn (members) out of one meeting and receive
(them back) into another. And a Gang of them getting together and gabbling one
after the other (and sometimes disputing against each other) on abstruse
Theological Questions. . .such as the greatest Metaph[ys]icians and Learned
Scholars never yet could define, or agree on--To hear Ignorant Wretches, who
cannot write . . .discussing such Knotty Points for the Edification of their
Auditors. . .must give High offence to all Intelligent and rational Minds.

1
Woodmason was as correct as he was condescending. Indeed, many 21st century observers
would concur that contemporary Baptists still give “high offense” in the church and the public
square. In the United States, when a Virginia congressman calls Americans to tighten immigration
laws in order to keep out Muslims who MIGHT be elected to high office and MIGHT take the oath
of office on the Koran, didn’t he just have to be a Baptist?2 When members of a stem family church
in Kansas show up at the funerals of soldiers killed in Iraq, and shout that such deaths are the result
of God’s judgment on the nation, don’t they just have to be Baptists?3 And then there are all those
2
internecine “Baptist battles” fought incessantly in the pew and the press. Take Southern Baptists, at
14 million the largest sub denomination of the 30 million Baptists in the U. S. For almost three
decades Baptists in the nation and especially the South have debated issues related to the Bible,
ordaining women, control of Baptist related schools, public schools, private school vouchers, trips
to Disneyworld, glossolalia, praise choruses, baptizing homosexuals, rebaptizing Presbyterians,
salvation for Jews and Muslims, the “rapture,” drinking wine at communion or at dinner, and the
gospel benefits of something called “Christian heavy metal” music.4 When 21st century Baptists in
the U. S. “divide and sub divide, split into parties, rail at and excommunicate each other,” not just in
the “Carolina back-country,” but on CNN, wouldn’t any self respecting believers want to distance
themselves from their Baptist origins as quickly as possible?

.....

Given these transitions in (dare we say it) postmodern theology and ecclesiology, and on the
400th anniversary of Baptist beginnings (Amsterdam, 1609), how might Baptist history inform
identity in the present and, more importantly, the future? As a historian who happens to be a Baptist,
I would suggest that aspects of the Baptist past are worth considering whether we use the infamous
“B” word in our public statements or not. Rather than excise or exorcise all remnants of Baptistness
from our past, however, are there segments of that heritage worth acknowledging that continue
inform the future? To own the best contributions does not require claiming the entirety of Baptist
history, nor does it mean scrambling to find something worth retaining in order to be historically
correct. Rather, we could be intentional about revisiting the Baptist past with appropriate research
before we jettison the movement uncritically. What in the Baptist vision offers insight toward the
future whether we reference these embarrassing forebears or not?
My own reading of Baptist history compels me to encourage a reexamination of what seems
to me the heart of Baptist identity in the modern/postmodern world: the importance of uncoerced
faith grounded in the power of conscience and the inevitability of dissent.10

.....

As a historian, I am impressed by the early Baptist courage and dissent in behalf of
uncoerced faith, freedom of conscience, and religio-political dissent, and I hope that Baptist
churches, societies and denominational groups will find ways to own their Baptist roots, even if
they bear witness to only a tiny spark of progressivism. We owe it to ourselves to reference the
identity of those 16th and 17th century dissenters obsessed with conscience and voice for heretic
and atheist alike. They spoke out because they could not remain silent, whether anyone paid
much attention to them or not. Indeed, as a religious community, Baptists have never done well
with privilege, whatever form it takes. Parson Woodmason was right then and now, we don’t all
“agree in one tune,” you see, it's a matter of conscience. (Read More: Here).

Missional Collaboration in a New Baptist Century
By Larry Hovis, Executive Coordinator
Cooperative Baptist Fellowship of North Carolina
New Baptist Century Convocation
First Baptist Church – Greensboro, North Carolina
February 9, 2009

Introduction

Many of you know that prior to taking on my present role with Cooperative Baptist
Fellowship of North Carolina, I had the privilege of serving as pastor of The Memorial Baptist
Church in Greenville. We were often teased about our name – “THE” Memorial. In common
conversation, we would simply call ourselves, “Memorial,” but the use of the definite article is
not accidental, for it commemorates a significant event very early in the church’s history. That
church provided the physical meeting place and supplied three of the fourteen leaders who
founded the Baptist State Convention of North Carolina, an organization which has done
tremendous good, and which has made an enormously positive difference in the lives of
countless persons in our state and beyond – including most of us here this evening.
The Memorial Baptist Church appreciates its history. Its main concern, however, is not
what happened in the past, but ministering in the present and planning for the future. The
primary hallmark of healthy churches is faithfulness to the mission of God. Healthy churches
realize that faithfulness to God’s mission required particular actions and structures and
relationships in the past that may need to be changed or abandoned in order to be faithful to the
mission of God in the present and in the future. And so, as this particular group of North
Carolina Baptists gathers in Greensboro on a winter night in 2009, celebrating the first four
Baptist centuries, we need to ask ourselves, what will be required of us in order to be faithful to
the mission of God in the next Baptist century? Allow me to suggest three critical factors: Baptist
principles, missional renewal and missional collaboration.

Foundation – Historic Baptist principles

To begin with, the New Baptist Century will be built on the firm foundation of Baptist
principles. Baptists, at our best, have been a principle-centered movement. The Baptists in the
first Baptist century in Europe, and in the second Baptist century in America, did not suffer
persecution for nominating committee reports or giving plans. They lived, fought, suffered, and
sometimes died for bedrock principles. Though there is no single way to articulate Baptist
principles, for our purposes this evening, I would reduce them to six main ideas.
First, Baptists believe in the Lordship of Jesus Christ. This is a basic Christian belief.
Baptists share this belief with other Christians. We are not so arrogant to believe that we are the
only Christians, but before anything else, we are persons made in the image of God and sinners
saved by the grace of God through Jesus Christ. We are followers of Jesus, seeking to live our
lives in the way of Jesus. Christ is the center of our lives, individually and collectively.
Second, we believe the Scriptures are our final authority for faith and practice. We are
people of the Book. The Scriptures of the Old and New Testaments are authoritative for
individuals, congregations, and in shared ministry beyond congregations. We may voluntarily
choose to confess a shared faith based on a common understanding of the Scriptures, but we
understand that any human words about the Scriptures are always subordinate to the Scriptures,
and therefore must never be used in a coercive manner. We understand that as we interpret the
Scriptures together, we humbly acknowledge that “we see through a glass darkly.” We always
remain open to the possibility that “God hath yet more light to shed forth from his word.”
Third, we believe that every believer in Jesus Christ is a priest before God. All believers
stand equally before God’s throne of grace. There is no multi-class system in the church.
Distinctions such as clergy and laity are practical but not theological. As believer priests, we
have both the privilege of relating directly to God through our great high priest, Jesus Christ; but
we also have the responsibility of ministering on behalf of God in the world. Priesthood is never
an excuse for individualism. We are priests to each other in the community of faith, and we
exercise our priesthood for the sake of a lost, dying world. The symbol for our priesthood is
baptism, upon profession of faith, in deep water where possible to show that we have been united
to Jesus Christ in his death and resurrection.
Fourth, we believe that congregations should be self-governing. No outside entity may
have authority over the local church. Neither association nor convention nor fellowship may
control or coerce congregations. Congregations are made up of believer-priests, who come
together in community, to read, study and interpret the Scriptures together. Based on Scripture as
they understand it, they are free and responsible to shape their own governance structure,
develop their own requirements for membership, call their own leadership, order their own
worship, and pursue their unique mission in the world, in concert with partners of their own
choosing. For Baptist congregations, one size does not fit all.
Fifth, we believe in religious liberty for all people. Baptists were birthed in the battle for
religious liberty, for ourselves and for others, including those whose beliefs are very different
from ours. Unless all are free, none are truly free. Some scholars say this is our greatest
contribution to civil society. We believe that the best way to cultivate religious liberty is through
the separation of the institutions of government and the institutions of religion. But we also
believe that our voices, and the voices of people of all faiths and no faith, should freely be
proclaimed in the public square.
Sixth, we believe in cooperating with others to engage in God’s mission in the world. We
realize that no individual Baptist, and no single congregation, can accomplish God’s mission
alone. We partner with other Christians and other churches to establish and support ministries
that will enable us to fulfill both the Great Commandment and the Great Commission. (Read On: Here).

“Tribal People” 2/8/09
Mike Queen, CBFNC Convocation
Numbers 2:1-2, 34; John 21:15-22

We are a tribal people. We gather with like-minded others and identify ourselves as such.
Along ‘tobacco road’ you will find the Wolf Pack tribe and the Tar Heel tribe…the Blue
Devils and the Demon Deacons. To the east you will find a tribe of Pirates and to the
west a tribe of Mountaineers. Among the Baptists, you find Angels and Hawks…Camels
and Lions…and even a tribe of Runnin Bulldogs.
We gather in other tribes, too. There exists a tribe of people who revere Eastern NC
Barbeque and an apparently ‘lost tribe’ that worships Western NC Barbeque. Even in the
church of Jesus Christ we have divided ourselves into tribes of Methodists,
Episcopalians, Presbyterians, Lutherans, Pentecostals, Catholics and a host of others,
including the Baptists. And the Baptist family has its own set of tribes developed over
these last 400 years.
This is how it has always been in the Kingdom. Even when the children of Israel were in
the earliest years of their wanderings in the wilderness, God acknowledged their tribal
nature. God instructed Moses and Aaron to have them set up their camp by tribes…using
terms like regiment, clan and ancestral houses to describe how they organized
themselves. Each camp was to face toward a tent of meeting…or tabernacle…in the
center. But each tribe was to hang their ensign or tribal banner out in front of their site for
the purpose of identification.
Their oneness and unity was found in the geographical orientation toward the center…the
tent of meeting…the place of worship. But their differences …their uniqueness was
celebrated by banners that flew in the winds of the wilderness. They had both a corporate
identity as the children of Israel and a particular identity in their tribal divisions. It was as
though God knew they needed some separateness to accomplish their ultimate and unique
calling.

.........
While there are a few ‘loners’ in this world, the reality is that most of us are looking for
places to connect…to belong…to find a sense of identity that is true and authentic to who
we are. We see it all the time in the people who visit and worship in our churches. They
are looking for the same thing. When they find it, they join up with us…and fly the
banner of our local church tribes.
Perhaps this is why we come to gatherings such as this…to connect with others in our
tribe…to embrace a sense of belonging to others who are like us…and to craft and shape
and an identity where, like the children of Israel, we can fly our banner, too. CBF of NC
is my tribe in the Baptist nation.
This tribe is not a denomination to be won or lost. It is a fellowship to be celebrated and
built on trust.
This tribe does not function like a denomination. It is a movement re-engineered for the
21st century.
This tribe is not about buildings and control. It is all about mission and freedom.
It is exciting to be a part of something still new…something that is consistent with our
cherished Baptist heritage…and which is yet a new kind of Baptist community filled with
a hope we can scarcely imagine. That hope is found in Jesus Christ…and in Jesus alone.
But just as it is in all tribes, we must always and forever hold one another accountable.
We cannot afford to allow this movement to lose its way. The relationships in tribes are
far too precious to squander. We need to be vigilant in maintaining our focus on mission.
As I have counseled our Coordinator, Dr. Larry Hovis, maintaining focus is one of the
hardest parts of being a leader. He and we must be relentless in this pursuit.
At the end of John’s account of the gospel he told the story of a post-resurrection
encounter that took place on the beach between Jesus and Peter. Repeatedly Jesus asked
Peter if he loved him. Repeatedly Peter said that he did. Each time Jesus countered by
telling Peter to feed his sheep. Finally Jesus reminded Peter that following him could
ultimately cost him his life and result in a martyr’s death.
As that sobering possibility began to sink in to Peter’s consciousness and as he began to
nervously contemplate his own mortality, he looked up and saw John standing close by
on the beach. In that moment Peter pointed to John and blurted out to Jesus…in rather
childish fashion, ‘Lord, what about him?’
Jesus with all the infinite patience he could muster responded to Peter saying, ‘If it is my
will that he remain until I come, what is that to you? Follow me!’
In the span of a heartbeat Peter had lost his focus. Like so many of the youthful protests
and questions that came from the mouths of the disciples, Peter forgot his unqualified
avowal of love for Jesus and all the promises he made. Thus, fearing for his own life
questioned the fate of his friend…his brother…and perhaps…his rival… John. ‘Lord,
what about him?’
It does not take much to turn us away from the call and claim of Jesus on our lives, does
it? If we are not careful, we can end up pointing fingers at others while forgetting our
responsibilities in the Kingdom. Absent a clear focus, we will find ourselves chasing after
things that have nothing to do with the Kingdom or with Jesus’ plan for our lives…our
churches…or our tribes. I stand before you as one who has spent too much time on lesser
matters.
In a recent meeting with some of our church leaders questions were raised about the idea
that we might have to reduce our church budget in the face of the current economic
depression. After listening to some hand-wringing dialog, I reminded them that our
ability to follow Jesus has nothing to do with the size of the church budget.
More money…as important as it is…can only expand the breadth of our reach. We can
still follow Jesus without a nickel in our pockets. This is why a ‘clear mission focus’
trumps abundant resources every single time.
Management guru Seth Godin says, “When you fall in love with the system, you lose the
ability to grow.” Put another way, when you fall in love with an institution, you may just
lose the ability to follow Jesus.
We must never abandon the pursuit of a ‘clear mission focus’. The tribe can provide that
focus for the individual and the individual can I turn provide it for the tribe. My brothers
and sisters, to believe is the easy part of faith. But to follow…this is the hard part…of
faith. This is also why we need one another.
Someone has said that if you want to get some place quickly, by all means, go alone. But
if you are taking a journey, it is best to travel with others. CBF of NC you are my tribe.
You are the ones with whom I want to journey. And I will set up camp under your banner
all the rest of my days.
May we never lose the focus of our Jesus-given mission…
May we always hold one another accountable before our God... (Read The Full Sermon: Here).

What CBFNC Is

Here is a video about CBFNC:
At 13 seconds, my friend Alecia Fuller is beside my friend Mike Goodman (in orange) who is beside my friend Tripp Fuller---all of whom I knew at Campbell. See other CBFNC videos: here.

Anyways for non-CBFers, here is a short definition of what CBFNC is:

CBFNC is grateful to be part of the larger CBF movement of God's people. Though funded and organized separately from CBF, we seek to be the face of CBF in North Carolina by supporting and promoting CBF ministries in our state and beyond, including global missions and theological education.

How to break this down to non-CBFers: I'd describe CBFNC and it's relationship to the larger CBF or CBF (National) as being like:

The relationship between the "congregation / presbytery / synod / general assembly schema" of the Presbyterian tradition or the relationship between different parishes or dioceses to the Vatican or London in the Catholic/Anglican tradition or the relationship between different synods within the Lutheran tradition. Also, CBFNC's relationship to CBF (National) is like the Baptist State Convention Of North Carolina's relationship to the Southern Baptist Convention.

Although Baptists have no real formalized version of church polity, we are basically congregational in polity in the form of the Baptist principle of local church autonomy:

The polity of autonomy is closely related to the polity of congregational governance. Just as each Baptist priest with soul competency is equal to all other Baptists in a church, so each church is equal to every other church. No church or ecclesiastical organization has authority over a Baptist church. Churches can properly relate to each other under this polity only through voluntary cooperation, never by any sort of coercion. Furthermore, this Baptist polity calls for freedom from governmental control.[10] Exceptions to this local form of local governance include a few churches that submit to the leadership of a body of elders, as well as the Episcopal Baptists that have an Episcopal system.

Baptist polity also carries over into our various other assemblies as well.

Here is some other general info on the larger CBF movement:

Cooperative Baptist Fellowship, Inc. (CBF) — "a fellowship of Baptist Christians and churches who share a passion for the Great Commission of Jesus Christ and a commitment to Baptist principles of faith and practice." CBF does not consider itself a denomination, but rather a fellowship of churches and Christians. According to its Website, CBF does not have or exercise authority over its partnering churches and individuals. It cites its valuing of autonomy and freedom as a reason for its type of organization.[1] However, it shares certain characteristics of a religious denomination, including national offices; theological seminaries that, while their boards are not appointed by the CBF, are recommended for their seminarians; missions funding; and distinct philosophical and theological views.

In contrast to the Southern Baptist Convention from which it emerged, there are a number of philosophical and theological differences. For example, in its 2000 Baptist Faith and Message, the Southern Baptist Convention stated that women should not serve as pastors. However, the belief that God calls both men and women into ministry—including that of pastor— was one of the founding principles of CBF.
....
[edit] Leadership

All members are entitled to vote at the General Assembly. The General Assembly elects a Coordinating Council, which meets three times a year to plan missions and ministries. This council is led by a moderator, who also is elected annually by the General Assembly.

A Coordinating Council elected by the General Assembly meets three times a year to plan the Fellowship's missions and ministries. The council is led by a moderator, elected annually by the General Assembly. A CBF Resource Center staff of approximately 62 persons provides leadership and support services through offices in Atlanta and Dallas. Chief executive officer is Daniel Vestal, who assumed the position of coordinator in December 1996 after nearly three decades as a Baptist pastor.

History

CBF began as a grassroots movement of Baptists in May 1991 after years of strife within the Southern Baptist Convention (SBC), and ultimately the fundamentalist takeover (also called "conservative resurgence")[2] of the Convention by theological conservatives.[3] The conservative resurgence leaders considered biblical inerrancy and a perceived liberal drift at Southern Baptist seminaries as the primary issues in their struggle against moderates in the SBC. The strategy of the conservative takeover was to elect the SBC president a sufficient number of times to gain a conservative majority on the boards and agencies of the Convention. This was accomplished through the president's power to make appointments.[4] Conservative leaders have successfully elected all presidents of the SBC from 1979 to the present.[5]

The new Southern Baptist Convention leadership continued addressing social issues, but took a more conservative perspective than in years past. These included abortion, where support for Roe V. Wade in the 1970's was replaced with a more conservative view, as well as conservative views on religious liberty, church-state separation, roles in marriage, and women in ministry. Frustrated moderates met in 1990 in Atlanta, Georgia, and organized the Cooperative Baptist Fellowship. It was the opinion of the moderates that the conservatives had departed from Baptist distinctives.[6].

Core values and other beliefs[7]

[edit] Four freedoms
CBF maintains that it exists because of the belief in historic Baptist principles of soul freedom, Bible freedom, church freedom and religious freedom.

Soul freedom is the belief in priesthood of the believer and the affirmation that every person has the freedom and responsibility to relate directly to God without the imposition of creed or control of clergy or government.
Bible freedom is the belief in the authority of scripture, which under the Lordship of Christ, is central to the life of individuals and churches. Every Christian has the freedom and right to interpret and apply scripture under the leadership of the Holy Spirit.
Church freedom is the belief in the autonomy of every local church as free, under the Lordship of Christ, to determine their membership and leadership, to order their worship and work, to ordain whomever they perceive as gifted for ministry, and to participate as they deem appropriate in the larger body of Christ.
Religious freedom is the belief in freedom of, for and from religion, as well as separation of church and state. CBF supports this principle through its affiliation with the Baptist Joint Committee for Religious Liberty.
CBF's other core values include biblically-based Global Missions, the resource model of discovering and providing resources to empower churches and individuals to their mission and calling, a commitment to justice and reconciliation, a belief in lifelong learning and ministry for both laity and clergy, trustworthiness and effectiveness.


[edit] About the Bible
The Fellowship believes in the divine inspiration of the Bible and its authority in the lives of Christians, who are free to follow and interpret it under the Lordship of Christ. Christians are responsible under God for their interpretation of Scripture. In regards to scriptural inerrancy, the Fellowship's position is that the Bible neither claims nor reveals inerrancy as a Christian teaching.


[edit] About women in ministry
Affirmation of women in ministry was one of the founding principles of the Fellowship. The New Testament is acknowledged as providing two views of the role of women—a literal approach of submission to men or an inclusive approach. A key biblical passage is Galatians 3:27-28:

As many of you as are baptized into Christ have clothed yourselves with Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus (NRSV).

CBF interprets this passage as affirming that men and women are created by God, redeemed by Christ, and gifted by the Spirit truly without distinction or partiality. Therefore, they encourage both men and women to exercise their Spirit-given gifts in the church’s work, worship, and leadership, and to celebrate the truth that the Spirit grants such gifts without respect to gender. A number of CBF partner churches have women pastors and women deacons.


[edit] About evangelism and missions
CBF engages in global missions, believing that each person is called to help fulfill Christ's Great Commission. Furthermore, CBF Global Missions believes the Bible teaches that God is the one triune God who created people in God's image. People are separated from God by sin for which Jesus Christ is the Savior and Redeemer for all people. The Holy Spirit is instrumental in convicting, teaching and empowering individuals and churches to the mission of Christ in the world. Each believer and every church is responsible for sharing the gospel with all people through redemptive ministry to the spiritual, physical and social needs of individuals and communities.