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Articles

The legacy of George W. Truett

Pastor, builder, and defender of religious liberty

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August 30, 2021

On May 6, 1867, George Washington Truett entered the world in a rural farmhouse in Clay County, North Carolina, as the seventh child of Charles and Mary Truett. The family resided on a 250-acre farm just two miles west of the mountain village of Hayesville. The Truetts farmed half the land for crops, and the other half was mountainous, so young Truett’s boyhood was spent cutting down trees, splitting rails to make fence posts, and preparing the timber logs to be taken to the local saw mill. Throughout his adolescence, young George saw his need for a Savior, but not until he turned 19 did he make what he referred to as the “supreme decision” of his life. After a move to Texas with his family, he would accept the call to preach at the urging of his church in 1890, setting him on a path to assume the pastorate of First Baptist Dallas.

Pastor of First Baptist Dallas

On Aug. 4, 1897, First Baptist Dallas voted 74 to 3 in favor of calling Truett as pastor. His youthful enthusiasm coupled with a wisdom and maturity beyond his years gave him instant appeal with the people. He and his wife Josephine were welcomed into one of the most established and notable churches in the state with a stately, brand-new, and beautiful sanctuary that still serves the congregation today. His starting salary was $1,800 a year — quite a sum in those days! 

Immediately, the people of Dallas accepted their new pastor with waves of optimism and expectancy filling the atmosphere of every worship service. Crowds swelled and new members joined the church in growing numbers. As the coming years unfolded, the reputation of the pastor and church extended far beyond Dallas; it was a nationally known ministry. For a period of time, the church was the largest in the world until its numbers were eclipsed in the 1920s by J. Frank Norris at the First Baptist Church in Fort Worth. Truett would remain at FBC Dallas for over four decades. He also served as president of the Southern Baptist Convention (1927–1929) and as president of the Baptist World Alliance (1934–1939).

George Truett and religious liberty

Two events catapulted George W. Truett onto the national scene and made him a household name among Christians in the United States. The first came in 1918 when President Woodrow Wilson requested that Truett spend a few months encouraging and preaching to the United States Armed Forces battling the Germans in the European theater. Truett readily accepted his nation’s call to “preach to the soldiers in the camps and in the blood-sodden trenches beyond the Atlantic.”

On July 31, 1919, Truett sailed from New York to England, eventually headed for the battlefields of Europe. He wrote in his diary, “The German Bastille must fall. . . . The Am [sic] people have their minds made up about this war, and they unhesitatingly believe that our Allied Armies are God’s instruments to right the greatest wrong in all human history.” Truett doubtless believed that the war was just and must be won at all costs.

In October, he arrived in France. For several weeks he spoke to the troops in the camps, in mess halls, and out in the trenches, as close to the front lines as chaplains were allowed to venture. The war revealed Truett’s true human spirit. He lived in the primitive camps with the men, ate their food with them, got wet and cold alongside them, and slogged through the mud and freezing winter temperatures to minister to them. He saw more than his share of suffering and death and wrote repeatedly in his diary of the “horribleness of war” and “the awful deso-lation of war on every hand.”

The second event that led to Truett’s fame was his famous address on religious liberty, delivered on the steps of the United States Capitol in 1920. In the midst of the early challenges of the 75 Million Campaign, Southern Baptists were in need of a word of encouragement as they gathered in the nation’s capital for their annual meeting in May 1920. Truett was chosen to represent the Baptist faithful in delivering a major address on religious liberty. He rose to the occasion. Fifteen thousand people gathered outdoors to hear his address from the east steps of the United States Capitol. The crowd was a who’s who of American dignitaries including Supreme Court justices, military leaders, cabinet officials, members of the Congress and Senate, ambassadors, and thousands of Baptist faithful who had traveled to Washington, D.C., for the annual convention. Robert Coleman led the crowd in singing “My Country ‘Tis of Thee,” followed by several hymns, including “Rescue the Perishing” and “My Faith Looks Up to Thee.”

Without the aid of a public address system and without notes or a teleprompter, Truett delivered the most famous address of his long and illustrious career. He spoke of the past, the present, and the future, and he emphasized that the foundation of all religious liberty is found in the absolute lordship of Jesus Christ. Truett spoke of the incomparable apostasy that resulted from church-state unions and warned against such in America’s future. He viewed every state church on earth as a spiritual tyranny. Near the end of his remarks, he boldly proclaimed the exclusivity of Christ, stating that evangelism is the primary task of the church. He declared, “Salvation for sinners is through Jesus Christ alone, nor is there any other name or way under heaven whereby they may be saved.” This major address forever branded George W. Truett as the champion of the separation of church and state.

Truett’s legacy

Building proved the greatest of all of Truett’s attributes and lasting accolades. He built things that lasted. He built a great church. He started other churches in Dallas, such as Gaston Avenue Baptist Church and Cliff Temple Baptist Church, which grew into megachurches in their own right. The Baptist Standard, the Baptist General Convention of Texas, Baylor Medical Center, the Relief and Annuity Board of the Southern Baptist Convention, Buckner Orphan’s Home, and many other organizations all have one thing in common: George Truett was a vital factor in their founding or development. He served on the boards of each of these entities and helped raise vast sums of money for their support. His significant part in the founding of two of them, Baylor Medical Center and the Relief and Annuity Board, has changed the lives of millions of people over the past century. Biographers and historians have said that among George W. Truett’s greatest attributes was his keen ability not only to envision new and innovative ministries, but also to inspire the masses to adopt his vision and see it come to fruition. He built things, and the things he built have lasted over several generations.

This excerpt is adapted from the forthcoming book from B&H Academic, In the Name of God: The Colliding Lives, Legends, and Legacies of J.Frank Norris and George W. Truett.

Photo Attribution:

baylor.edu

O.S. Hawkins

O. S. Hawkins (PhD, Southwestern Baptist Theological Seminary) is the former pastor of the historic First Baptist Church in Dallas, Texas. Since 1997 he has served as president and chief executive officer of GuideStone Financial Resources, the world’s largest screened mutual fund, serving 250,000 church workers and Christian university personnel. … Read More

Article 12: The Future of AI

We affirm that AI will continue to be developed in ways that we cannot currently imagine or understand, including AI that will far surpass many human abilities. God alone has the power to create life, and no future advancements in AI will usurp Him as the Creator of life. The church has a unique role in proclaiming human dignity for all and calling for the humane use of AI in all aspects of society.

We deny that AI will make us more or less human, or that AI will ever obtain a coequal level of worth, dignity, or value to image-bearers. Future advancements in AI will not ultimately fulfill our longings for a perfect world. While we are not able to comprehend or know the future, we do not fear what is to come because we know that God is omniscient and that nothing we create will be able to thwart His redemptive plan for creation or to supplant humanity as His image-bearers.

Genesis 1; Isaiah 42:8; Romans 1:20-21; 5:2; Ephesians 1:4-6; 2 Timothy 1:7-9; Revelation 5:9-10

Article 11: Public Policy

We affirm that the fundamental purposes of government are to protect human beings from harm, punish those who do evil, uphold civil liberties, and to commend those who do good. The public has a role in shaping and crafting policies concerning the use of AI in society, and these decisions should not be left to those who develop these technologies or to governments to set norms.

We deny that AI should be used by governments, corporations, or any entity to infringe upon God-given human rights. AI, even in a highly advanced state, should never be delegated the governing authority that has been granted by an all-sovereign God to human beings alone. 

Romans 13:1-7; Acts 10:35; 1 Peter 2:13-14

Article 10: War

We affirm that the use of AI in warfare should be governed by love of neighbor and the principles of just war. The use of AI may mitigate the loss of human life, provide greater protection of non-combatants, and inform better policymaking. Any lethal action conducted or substantially enabled by AI must employ 5 human oversight or review. All defense-related AI applications, such as underlying data and decision-making processes, must be subject to continual review by legitimate authorities. When these systems are deployed, human agents bear full moral responsibility for any actions taken by the system.

We deny that human agency or moral culpability in war can be delegated to AI. No nation or group has the right to use AI to carry out genocide, terrorism, torture, or other war crimes.

Genesis 4:10; Isaiah 1:16-17; Psalm 37:28; Matthew 5:44; 22:37-39; Romans 13:4

Article 9: Security

We affirm that AI has legitimate applications in policing, intelligence, surveillance, investigation, and other uses supporting the government’s responsibility to respect human rights, to protect and preserve human life, and to pursue justice in a flourishing society.

We deny that AI should be employed for safety and security applications in ways that seek to dehumanize, depersonalize, or harm our fellow human beings. We condemn the use of AI to suppress free expression or other basic human rights granted by God to all human beings.

Romans 13:1-7; 1 Peter 2:13-14

Article 8: Data & Privacy

We affirm that privacy and personal property are intertwined individual rights and choices that should not be violated by governments, corporations, nation-states, and other groups, even in the pursuit of the common good. While God knows all things, it is neither wise nor obligatory to have every detail of one’s life open to society.

We deny the manipulative and coercive uses of data and AI in ways that are inconsistent with the love of God and love of neighbor. Data collection practices should conform to ethical guidelines that uphold the dignity of all people. We further deny that consent, even informed consent, although requisite, is the only necessary ethical standard for the collection, manipulation, or exploitation of personal data—individually or in the aggregate. AI should not be employed in ways that distort truth through the use of generative applications. Data should not be mishandled, misused, or abused for sinful purposes to reinforce bias, strengthen the powerful, or demean the weak.

Exodus 20:15, Psalm 147:5; Isaiah 40:13-14; Matthew 10:16 Galatians 6:2; Hebrews 4:12-13; 1 John 1:7 

Article 7: Work

We affirm that work is part of God’s plan for human beings participating in the cultivation and stewardship of creation. The divine pattern is one of labor and rest in healthy proportion to each other. Our view of work should not be confined to commercial activity; it must also include the many ways that human beings serve each other through their efforts. AI can be used in ways that aid our work or allow us to make fuller use of our gifts. The church has a Spirit-empowered responsibility to help care for those who lose jobs and to encourage individuals, communities, employers, and governments to find ways to invest in the development of human beings and continue making vocational contributions to our lives together.

We deny that human worth and dignity is reducible to an individual’s economic contributions to society alone. Humanity should not use AI and other technological innovations as a reason to move toward lives of pure leisure even if greater social wealth creates such possibilities.

Genesis 1:27; 2:5; 2:15; Isaiah 65:21-24; Romans 12:6-8; Ephesians 4:11-16

Article 6: Sexuality

We affirm the goodness of God’s design for human sexuality which prescribes the sexual union to be an exclusive relationship between a man and a woman in the lifelong covenant of marriage.

We deny that the pursuit of sexual pleasure is a justification for the development or use of AI, and we condemn the objectification of humans that results from employing AI for sexual purposes. AI should not intrude upon or substitute for the biblical expression of sexuality between a husband and wife according to God’s design for human marriage.

Genesis 1:26-29; 2:18-25; Matthew 5:27-30; 1 Thess 4:3-4

Article 5: Bias

We affirm that, as a tool created by humans, AI will be inherently subject to bias and that these biases must be accounted for, minimized, or removed through continual human oversight and discretion. AI should be designed and used in such ways that treat all human beings as having equal worth and dignity. AI should be utilized as a tool to identify and eliminate bias inherent in human decision-making.

We deny that AI should be designed or used in ways that violate the fundamental principle of human dignity for all people. Neither should AI be used in ways that reinforce or further any ideology or agenda, seeking to subjugate human autonomy under the power of the state.

Micah 6:8; John 13:34; Galatians 3:28-29; 5:13-14; Philippians 2:3-4; Romans 12:10

Article 4: Medicine

We affirm that AI-related advances in medical technologies are expressions of God’s common grace through and for people created in His image and that these advances will increase our capacity to provide enhanced medical diagnostics and therapeutic interventions as we seek to care for all people. These advances should be guided by basic principles of medical ethics, including beneficence, non-maleficence, autonomy, and justice, which are all consistent with the biblical principle of loving our neighbor.

We deny that death and disease—effects of the Fall—can ultimately be eradicated apart from Jesus Christ. Utilitarian applications regarding healthcare distribution should not override the dignity of human life. Fur- 3 thermore, we reject the materialist and consequentialist worldview that understands medical applications of AI as a means of improving, changing, or completing human beings.

Matthew 5:45; John 11:25-26; 1 Corinthians 15:55-57; Galatians 6:2; Philippians 2:4

Article 3: Relationship of AI & Humanity

We affirm the use of AI to inform and aid human reasoning and moral decision-making because it is a tool that excels at processing data and making determinations, which often mimics or exceeds human ability. While AI excels in data-based computation, technology is incapable of possessing the capacity for moral agency or responsibility.

We deny that humans can or should cede our moral accountability or responsibilities to any form of AI that will ever be created. Only humanity will be judged by God on the basis of our actions and that of the tools we create. While technology can be created with a moral use in view, it is not a moral agent. Humans alone bear the responsibility for moral decision making.

Romans 2:6-8; Galatians 5:19-21; 2 Peter 1:5-8; 1 John 2:1

Article 2: AI as Technology

We affirm that the development of AI is a demonstration of the unique creative abilities of human beings. When AI is employed in accordance with God’s moral will, it is an example of man’s obedience to the divine command to steward creation and to honor Him. We believe in innovation for the glory of God, the sake of human flourishing, and the love of neighbor. While we acknowledge the reality of the Fall and its consequences on human nature and human innovation, technology can be used in society to uphold human dignity. As a part of our God-given creative nature, human beings should develop and harness technology in ways that lead to greater flourishing and the alleviation of human suffering.

We deny that the use of AI is morally neutral. It is not worthy of man’s hope, worship, or love. Since the Lord Jesus alone can atone for sin and reconcile humanity to its Creator, technology such as AI cannot fulfill humanity’s ultimate needs. We further deny the goodness and benefit of any application of AI that devalues or degrades the dignity and worth of another human being. 

Genesis 2:25; Exodus 20:3; 31:1-11; Proverbs 16:4; Matthew 22:37-40; Romans 3:23

Article 1: Image of God

We affirm that God created each human being in His image with intrinsic and equal worth, dignity, and moral agency, distinct from all creation, and that humanity’s creativity is intended to reflect God’s creative pattern.

We deny that any part of creation, including any form of technology, should ever be used to usurp or subvert the dominion and stewardship which has been entrusted solely to humanity by God; nor should technology be assigned a level of human identity, worth, dignity, or moral agency.

Genesis 1:26-28; 5:1-2; Isaiah 43:6-7; Jeremiah 1:5; John 13:34; Colossians 1:16; 3:10; Ephesians 4:24