James Leo Garrett Jr. (1925-2020): The Funeral Sermon

“Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life and imitate their faith” (Hebrews 13:7).

You need only rehearse James Leo Garrett Jr.’s educational attainments—bachelor’s degrees from both Baylor University and Southwestern Seminary, a master’s from Princeton Seminary, and research doctorates from both Southwestern Seminary and Harvard University—to realize that here was no mean scholar. You need only remember that he taught for lengthy periods at three great Baptist schools—Southwestern Seminary, Baylor University, and Southern Seminary—to realize he exercised a widespread influence. You need only read his two magna opera before realizing no other contemporary Baptist systematic theologian has yet risen to his level of authorial achievement. 

A. Garrett as a Theologian 

Baptized into the church of Southwestern Seminary’s founder, Benajah Harvey Carroll, Garrett was also deeply influenced by Southwestern’s first great systematic theologian, Walter Thomas Conner. He once wrote, “The Lord and W.T. Conner called me to teach theology.” Through his long career, he taught masses of theological students. During the administration of Russell Dilday, Garrett’s classes in particular overflowed. 

I still appreciate the student who allowed me to move from the very back to take his front row seat so I might capture every word. But only the hardy enrolled in his classes. Known affectionately as “Machine-Gun Garrett” for his rapid-fire lecture style, his students proudly wore t-shirts emblazoned, “I Survived Theo with Leo.” Thousands of pastors, missionaries, professors, and other ministers filed through his classrooms, and many found their way into his office and home for personal encounters.

Beyond his now silent classroom, he continues to teach through his writings. The method he followed in his two-volume Systematic Theology garnered widespread respect even as it gently but significantly reorients several classical debates. Garrett as a rule began with a review of the biblical literature, moved to a summary of historical responses, and only then considered systematics. 

He was gentle before the Word of God. He always respected the Bible even as he subtly challenged those who undermined its teachings, theologically or morally. Except in the essentials, he avoided strong statements. As a gentleman, his own persuasions are discerned clearly in the indicative or implied through the interrogative but never through the pejorative nor the pugilistic. 

Garrett’s special love for his own churches manifests itself in his second magnum opus, his comprehensive and unparalleled Baptist Theology, wherein he rehearsed the history of Baptist ruminations, respected the diverse breadth of that life, and honored our dependence upon Scripture and our ultimate concern for following the Lord Jesus.

While speaking of Baptist theology, Dr. Garrett asked me to convey to his own beloved churches two special messages: 

• First, submitting to Jesus’s desire for our unity revealed in John 17, which establishes a divine mandate for us, the Southern Baptist Convention should seek a restoration of fellowship with our Baptist brothers and sisters in Christ through rejoining the Baptist World Alliance.
• Second, there is “no substantial theological reason whatsoever” to maintain separate Baptist conventions within the state of Texas. The Baptist General Convention of Texas and the Southern Baptists of Texas Convention should restore the bonds of fellowship, and the Baptist Missionary Association should consider doing the same.

Garrett also initiated or expanded the academic disciplines of ecumenism, religious liberty, believers’ church identity, and the close relationship of Baptists with Evangelicals. A particular doctrine close to his heart was the priesthood of all believers.

B. The Importance of Garrett

In order to convey the academic impact of Leo Garrett, one might consult two festschrifts published in his honor, The People of God, edited by Paul Abbott Basden and David Samuel Dockery, and the 2006 issue of Perspectives in Religious Studies introduced by Canadian Baptist William Henry Brackney. Or, one might rehearse the long list of his students and their accomplishments. However, in honor of his passion for congregationalism, hear a selection of testimonies from his former students, all of whom provide their full names out of respect for his precise academic style. We wish, in respect for the words of the apostle, to “imitate his faith.”

Robert Stanton Norman, President and Professor of Theology at Williams Baptist University, and author of More Than Just a Name and The Baptist Way, studied with and worked for Dr. Garrett from 1987 to 1997. He writes, “James Leo Garrett Jr. was one of the most prolific, prodigious writing theologians of the twentieth century. No other theologian was as thorough in breadth and scope of research, nor as fair in representation and assessment of diverse perspectives, nor as irenic and charitable in interactions. He instilled a deep love within me for the people known as Baptists, an appreciation for Baptist history and theology, and a belief in the promise of our distinctive convictions to engage and overcome present and future challenges.”

Steven Ray Harmon, Associate Professor of Historical Theology at Gardner-Webb University School of Divinity and Co-Secretary of the Baptist-Catholic International Joint Dialogue Commission, and author of four books including Baptist Identity and the Ecumenical Future, was guided by Dr. Garrett through his PhD studies from 1993 to 1997. He writes, “Dr. Garrett’s theological scholarship has been especially influential ecumenically, for he rigorously sought to frame Baptist theological identity in terms of its relation to the larger Christian tradition in ways that helped both Baptists and their ecumenical dialogue partners to see more clearly both their commonalities and their differences that call for ongoing dialogue—an influence discernible especially in the second phase of the international dialogue between the Baptist World Alliance and the Catholic Church. I am working as a Baptist ecumenical theologian because of this influence, which in my own ecumenical work has helped me take differences seriously rather than as something to be minimized for the sake of easy agreement.”

Matthew Lee Sanders, Senior Pastor of the Wai’alae Baptist Church in Honolulu, and Assistant Professor at The College at Southwestern from 2007 to 2015, writes, “When I was a master’s student working for the seminary, I remember running into Dr. Garrett in the hallways more than once and casually asking about some theological topic. I would go to my office, and he would go, I thought, wherever he was headed. But he would pop into my office 30 minutes later with several library references on the topic we discussed. He apparently stopped whatever he was doing to help me. He was the best and only research assistant I ever had. If I could have only two books in addition to the Bible, they would be Dr. Garrett’s two-volume systematic theology. The only rival to his brilliant mind was his humble servant heart.”

Stephen Martin Stookey, Dean of the School of Christian Studies and Lester W. James Sr. Professor in Religion at Wayland Baptist University, was taught by Dr. Garrett during his PhD studies from 1991 to 1992. He writes, “James Leo Garrett Jr., through classroom, print, and pulpit, sharpened the global Baptist family’s theological perspectives and modeled the virtue of ecumenical engagement for kingdom service. His mentorship contributed to my academic focus in church-state studies, active participation with the Baptist World Alliance, and understanding of academic service as ministry. Like so many colleagues and friends who came under Dr. Garrett's influence, I am deeply indebted to him, as well as to his wife Myrta.”

Ronjour Melvin Locke, Instructor of Preaching and Urban Ministry, and Director of the Center for Preaching and Pastoral Leadership at Southeastern Baptist Theological Seminary, is an African-American mentored by Dr. Garrett between 2009 and 2011. He writes, “Dr. Garrett showed that a scholar can also be a gentleman, loving and respecting others—even those with whom we disagree—by treating them and their arguments fairly and by responding charitably, for they are truly loved by our Lord. Personally, Dr. Garrett showed Annie and me what it looks like to love the body of Christ in faithful service and generous kindness, and for his and Mrs. Myrta’s example during and after our years at Meadowridge we are eternally grateful.”

Gregory Dale Tomlin, Carroll Fellow and Associate Professor of Christian Heritage at the B.H. Carroll Theological Institute, who studied with Dr. Garrett from 1997 to 2003, writes, “I owe to him and his lovely wife many things. He was the greatest of theologians and historians in my eyes, but most of all he was a good man and my friend. Kindness and gentleness permeated his character—I was able to complete my theological education because of Dr. Garrett’s generosity when he saw a need. I have learned recently that the students he provided for financially number in the dozens.”

Christopher Bart Barber, Pastor of First Baptist Church of Farmersville and prominent Trustee at Southwestern Baptist Theological Seminary, studied with our mentor between 1994 and 2006. Bart writes, “Amidst the dark stories of theologians who strayed from their faith, marriages, denominational affiliations, or academic callings, shines the bright story of James Leo Garrett, whose lifelong faithfulness to the work, to Southern Baptists, to Myrta Ann, and to the Lord Jesus Christ were never called into question. It is no accident but rather the fruit of his deliberate effort that I can say the most important things he taught me were about neither history nor theology. Instead, he taught me how to have unwavering convictions in a way that brought people together rather than driving them apart.”

Adam Lyndell Harwood, McFarland Professor of Theology and Journal Editor at New Orleans Baptist Theological Seminary, who studied under Garrett in 2002 and 2003 and is currently writing a systematic theology, says, “Dr. Garrett modeled peaceable interaction with the entire Christian tradition rather than merely his perspective. I was impressed by this accomplished scholar’s humility, demonstrated by his willingness to learn from anyone, including his students.”

Amy Karen Downey, President of Tzedakah Ministries and author of Maimonides’s Yahweh, worked with Dr. Garrett in editing his Systematic Theology between 1994 and 1996 and in compiling his Baptist Theology after 2004. She says, “I reveled in his eidetic memory, and he taught me to love theology and appreciate even those with whom we disagreed. He was my advocate as I pursued graduate studies in both medieval Judaism and Holocaust studies, and he even allowed me recently to guide him in the process of leading an old Jewish friend of his to saving faith in Jesus Christ.”

Wyman Lewis Richardson, Pastor of Central Baptist Church in North Little Rock and the Editor of the multi-volume The Collected Works of James Leo Garrett Jr., 1950-2015, writes, “Dr. Garrett’s scholarship was important insofar as it created a substantial bridge between the Baptist family and the wider Christian world. Personally, his academic influence on me consisted of modeling what warm-hearted, sincere churchmanship looks like when coupled with high standards of academic rigor.”

Robert Byron Stewart, Professor of Philosophy and Theology and Greer-Heard Chair of Faith and Culture at the New Orleans Baptist Theological Seminary studied with Dr. Garrett from 1990 to 1996. He says, “The atmosphere one breathed while studying with Leo Garrett was one of unrelenting precision and thoroughness coupled with Christlike character and graciousness.  Those of us who were privileged to study with him owe him a debt that cannot be repaid directly to him, but we can endeavor to repay it indirectly as we teach those who study with us with the same precision and care.  In fact, we should feel a moral obligation to do so.”

One last important word about the impact of James Leo Garrett Jr., this time regarding the future. Adam Wade Greenway, the ninth President of The Southwestern Baptist Theological Seminary, and David Samuel Dockery, Southwestern’s Distinguished Professor of Theology and Theologian-in-Residence [and now Interim Provost], both of whom were his students and have paid him tribute, have stated the conviction that Southwestern Seminary must maintain and sustain the highly laudable aspects of that which we recognize with honor to be “the Conner-Garrett tradition.”

C. Garrett as an Educator

Garrett amassed huge accomplishments in research, teaching, and churchmanship through his intentional method of incorporating detailed knowledge of Scripture and its interpretation with personal integrity of life. Soon after he retired and my career began, he shared an as yet unpublished piece about our calling. He defined the theological educator according to four roles: teacher, scholar, mentor, and practitioner. Listen to some of his ideas.

As teacher, he spoke, among other things, of cultivating the professorial decorum of respect and dialogue. Lifelong professors have had “that student”—you know, the one in a thousand who already knows everything. Through the years, I never knew Dr. Garrett to show a hint of indignation when “that student” violated his class’s decorum. He was always respectful. 

That said, I remember he once stopped and responded carefully to a perceptive question with a brilliant quotation from memory. He opened his eyes, gazing into the distance as if in a different conversation, and said, “Put that in your pipe and smoke it!” He kindly smiled, recalled where he was, and returned to his lecture. The man was gentle, even in mental conversations with long dead authors.

As scholar, he argued that an educator must, inter alia, read widely and write wisely. Leo performed well these first two roles, of teacher and scholar, by all accounts. 

He also fulfilled two other roles that concern the heart and manifest themselves primarily through personal encounter. But we saw much of his heart. The last two of the educator’s roles concern being a mentor and practitioner. 

The student testimonies above show that many heard the apostle’s exhortation to “consider” our mentor’s “way of life.” James Leo Garrett Jr. believed that a personal life surrendered to the Lordship of Jesus Christ is as necessary for a theological mentor as for every believer. The theologian’s way of life must be characterized by love or be a failure.

In the role of practitioner, he emphasized the theologian must evince “the fruit of the spirit” as a Christian, a family member, a church member, a citizen, and a Southern Baptist. By all accounts, divine fruit was in that divine.

Conclusion

In conclusion, some final personal words. I knew Dr. Garrett, firstly, as a theological father, who encouraged me to research different aspects of universal priesthood at both Duke University and Oxford University. Secondly, I knew him as a senior professor who graciously affirmed my calling to imitate him while I trembled like a child in the basement of Fleming Hall. I knew him, thirdly, as a paragon of virtue after whom I could name my second son, Matthew Garrett Yarnell (and I was not the only one to do so); and fourthly, as a colleague who gave me the blessing of his lectern and his own faculty office, over my tearful objections. Finally, while I hope the Lord allows me in the near term to complete the essay we were writing together, I hope in the long term to be at least as much like our Savior as James Leo Garrett Jr.

“Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life and imitate their faith” (Hebrews 13:7).

Theology Serves Ministry: A Word for Seminarians

“Nothing can take the place of the Christian ministry. The progress of civilization, the making of many books, the increase of schools and learning, the marvelous triumphs of the press—mighty as are all of these agencies—they can never supersede the divinely sent preacher. ‘It pleased God by the foolishness of preaching to save them that believe.’” (George W. Truett, “The Subject and Object of the Gospel,” Convention Sermon, 1899)

I am often asked how I see my role as an academic theologian. Many are shocked when I tell them the work of academic theology pales in comparison to the importance of proclamation in sermons, evangelism, missions, music, teaching, and so on.

Theology serves ministers. Theology is second.

I have more than once considered resigning my professorship. Not out of dissatisfaction with Southwestern Baptist Theological Seminary. But out of passion—Passion to see the Word of God proclaimed through my lips to transform human lives. There is no greater joy than being the instrument of divine proclamation.

But God always calls me back. He reminds me through good and bad of this truth: I am His alone. I have refused offers elsewhere, declined nominations, turned down an election as a president. Why? Because God called me to teach at my seminary. I must teach ministers. They are more important than me.

It was a joy when the Interim President, Dr. Jeffrey Bingham, and the Trustees approved my request to be allowed to serve as a Pastor at the same time I serve as a Professor. The synergies between church service and seminary are necessary for both. 

Then, Lakeside Baptist Church Granbury and Mark Forrest called me, and my life has been overwhelmed with joy inexpressible. Now, I get to see lives transformed through my service as an elder in my own flock and then teach the truths learned at church to my students. (The idea of barring professors from serving churches is short-sighted and can be the seed of liberalism.)

My life is a demonstration of a truth held by the Founders of Southwestern Baptist Theological Seminary. The seminaries exist to serve the churches of Jesus Christ. We do not exist for ourselves. We are not the churches. We were constituted by the churches to serve them. We must serve or cease existence.

Over the years, I have had academics get very nervous when I speak in this way. It seems to threaten their very existence. However, it is necessary for us to remember: The Christian academy serves the churches and their ministries, not vice versa. 

We are second. Be humble. Serve.

“God will call us to judgment”: A Warning to Theological Institutions

What is the source of problems in Southern Baptist theological education?

“The chief cause is to be found in our departure from the way which God has marked out for us, and our failure to make provision for the education of such a Ministry as He designs to send forth and honor.”

According to J.P. Boyce, the pioneer of Southern Baptist seminary education, and the founder of The Southern Baptist Theological Seminary, this was the chief cause in 1856. It is still the chief cause in 2018.

1. According to Boyce, a seminary must be oriented toward preparing ministers to preach the gospel clearly in and through their local churches. The seminary exists first and foremost to assist the churches. The seminary does not exist to please the academic. This truth has not changed.

“Who is the Minister here—the man of the schools, or the man of the Scriptures? Who bears the insignia of an ambassador for Christ? Whom does God own? Whom would the Church hear? In whose power would she put forth her strength?”

These questions still ring out the answer that we in the seminaries exist “for the church.” (Midwestern Baptist Theological Seminary wisely chose this appropriate phrase as their motto, while Southwestern Baptist Theological Seminary includes the Latin equivalent, “pro ecclesia,” on our academic seal.)

“The qualification God lays down is the only one He permits us to demand, and the instruction of our Theological schools must be based upon such a plan as shall afford this amount of education to those who actually constitute the mass of our Ministry, and who cannot obtain more.”

Our task in the seminaries is not to create credentialed scholars who will impress the world, though that will occur. Our task in the seminaries is to assist the churches in preparing those who have been called by God and recognized by the churches for preaching Bible doctrine.

Boyce distinguished between things of primary importance and secondary importance. There is a difference between the classical and the theological. One may excel in the classical and butcher the theological. While I myself love both the classical and the theological dimensions of education, only one of them is absolutely necessary—Christ, Bible, gospel.

“[W]e are so far from saying that education is unnecessary, [instead] we proclaim its absolute necessity. We undertake, however, to point out what education it is that is thus essential, and what that which is only valuable; and while we urge upon all useful knowledge as an aid to that work, we point out the knowledge of the word of God as that which is first in importance.”

The unique necessity of the Word of God and of our necessary submission to it and constant immersion in it has always been the case. This is still the case. This will always be the case.

2. Boyce’s second vision for the Southern Baptist seminaries was that they preserve and promote the Baptist witness. There must be an additional course of studies for our best and brightest students so as to prepare them to teach and write for the health of our churches.

Boyce argued that some students must be led beyond basic Biblical studies, theology, and rhetoric, and given expertise in the study of the Biblical Languages, a Biblical exegesis not distorted by Liberalism, and the conduct of the Missionary enterprise, as well as a thorough advocacy of Baptist principles.

The goal for offering advanced studies is to create “a band of scholars” from “every one of whom we might expect valuable contributions to our Theological literature.” The seminaries must develop students who will, in turn, teach personally and write literature for the churches.

3. The third issue that Southern Baptists must take into account is one that Boyce believed endangered not only the schools but, ultimately, the churches. With a prescience based upon historical precedent, Boyce opined that Baptists must be clearly confessional in their theology.

Southern Baptist educational institutions must embrace “the adoption of a declaration of doctrine to be required of those who assume the various professorships.” For his day, Boyce advocated the Charleston Confession, which is an historic, clear, and detailed Baptist standard of theology.

While Southern Baptists have continually developed our theological confessions historically in submission to Scripture and in response to cultural queries, Boyce’s basic point stands. Unless our schools require our professors to declare themselves to be of our faith, we will suffer.

Boyce’s third point requires our attention more than ever. For instance, Baptists have historically understood only one religious institution to be established by our Lord Jesus Christ. The only biblically-founded theological institution is the church of Jesus Christ.

While recognizing the wisdom of creating a seminary or divinity school, we should never define a seminary as a church. The seminary does not ordain elders or pastors, nor may it administer baptism or the Lord’s Supper. While the churches expect their theological institutions to be pastoral and ecclesial in their ethos and actions, our theological institutions must never adopt the enthusiastic position that they are established by God to be churches or that their leaders are pastors by fiat. The Bible doesn’t reveal seminaries. The churches created the seminaries and other theological institutions for their use.

This truth—that the seminaries are creatures and servants of the churches—is helpful to remember. It reminds administrators and professors that while we each remain personally responsible to God, we are, as institutions, dependent upon the churches for our existence. It calls those of us who are theological educators to humility and responsibility.

One final word from the first President of a Southern Baptist seminary, a word of warning:

“A crisis in Baptist doctrine is evidently approaching, and those of us who still cling to the doctrines which formerly distinguished us, have the important duty to perform of earnestly contending for the faith once delivered to the saints. Gentlemen, God will call us to judgment...”

We would do well to heed Boyce's warning.

(If you wish to read James Petigru Boyce's inaugural address regarding theological education in full, in an original transcription, you may consult a pdf published through Southwestern Baptist Theological Seminary here.)

The Harmony of the Southern Baptist Seminaries

How good and pleasant it is when brothers live together in harmony!

The 133rd psalm expresses so well what I experienced recently with my colleagues at Midwestern Baptist Theological Seminary in Kansas City, Missouri. Indeed, that same sense of blessing, though for different reasons, has arisen during interaction with colleagues at all six of our Southern Baptist seminaries. The benefits from each seminary include influences both subtle and significant, of which more below.

Dr. Jason Duesing has twice invited me to co-teach a PhD seminar in Ecclesiology at Midwestern Seminary. This time 24 students were led by three professors: Dr. John Mark Yeats, Dr. Duesing, and me. The PhD students at Midwestern impressively demonstrated, on the one hand, a rootedness in the life and needs of the local churches and, on the other hand, a desire and a capability to pursue intellectual excellence for the purpose of assisting their churches. But let us here focus on the Southern Baptist professors and administrators.

I am a professor called to, and happily ensconced in, my beloved Southwestern Seminary in Fort Worth, Texas. But Southwestern has never been, is not now, and hopefully never will be the extent of my moral and intellectual milieu. The melody of my own seminary is both real and beneficial, but the harmony between the seminaries is also real and beneficial. The blessings of inter-seminary harmony for Southern Baptists and for the other Christians who choose to attend one of our denomination's six institutions are important. (Interactions with universities and other seminaries are also very important, but those are different essays.)

Please allow me a moment to reflect on specific harmonious influences between the Southern Baptist seminaries. These harmonies come about through direct intellectual exchange and through indirect personal exchange. What I have noticed with regard to my colleagues at these other institutions is that they profoundly shape my soul as well as my mind by what they say as well as by who they are.

Midwestern Seminary

Some recent intellectual and moral influences from Midwestern Seminary are greatly appreciated: The Provost there, Jason Duesing, encourages others to pursue excellence in their professional work and in their personal interactions. He has an academic appreciation for all things Baptist, and for all things evangelical and universal. Dr. Duesing is unusual--he is simultaneously a great teacher, an organizational genius, and a humble man. He is an asset in the Southern Baptist academy.

Also an administrator at Midwestern, John Mark Yeats has long been one to keep the life of the churches before the academy. He reminds his colleagues of the needs of people as people, especially the needs of minorities and of the younger generation. He also knows how to help his hapless elders. (For instance, he once patiently explained to me what "LOL" meant. Don't laugh. It was necessary.) John Mark is a champion for authentic Christianity.

There were other Midwestern professors who blessed me during this recent sojourn. Dr. Rustin Umstattd, formerly a Southwestern PhD supervisee, exemplifies how one may be concurrently a teaching theologian and a great pastor. Dr. Thorvald Madsen, a long-time friend and a sharp apologist and philosopher, regaled with me over my foibles from decades ago. Drs. Matthew Barrett and Owen Strachan are two rising writers within the evangelical academy whom Midwestern in particular and Southern Baptists in general are blessed to count among them. There are other Midwesterners worthy of mention, but these were the professors with whom I interacted during this last week.

Before moving on, a personal reflection regarding the President of Midwestern Seminary: Dr. Jason Allen has built a highly successful institution through his unrelenting focus upon the seminary existing "for the church." As seen above, he has excelled at gathering and retaining a quality faculty. Moreover, his studied attention to detail is evident in the attractive architecture and pristine fabric of Midwestern. Most importantly, years ago on a flight from Kansas City, I was moved to tears through prayer that Midwestern would reach toward the future with tremendous growth and expanding influence for God's glory. Providentially, Dr. Allen is actually fulfilling a vision I merely glimpsed. Southern Baptists should appreciate the lush theological garden Jason Allen has been tending in Kansas City.

The Other Southern Baptist Seminaries

We would be remiss not to mention the other four seminaries, each of whom played a supportive role this last week. For instance, while Southwestern Seminary has long emphasized the doctrine of the church, the students benefitted from the ecclesiological contributions of Gregg Allison and Thomas Schreiner at the first of our SBC seminaries, The Southern Baptist Theological Seminary in Louisville, Kentucky. Dr. Allison kindly agreed to join us through video for an hour of discussion regarding his extensive treatment of a most neglected topic, the nature of the church. And Dr. Schreiner's three co-edited works on baptism, the Lord's Supper, and church leadership continue to prove their ecclesiological value.

In order to prepare for that important hour with Dr. Allison, we summarily reviewed two lectures I previously delivered elsewhere. The first lecture, published last year by the journal of Southeastern Baptist Theological Seminary in Wake Forest, North Carolina, demonstrates how Baptists sadly exchanged a healthy Christological cornerstone for the church in favor of an anemic anthropological anchor. The second lecture, delivered earlier this year at a conference at New Orleans Baptist Theological Seminary in New Orleans, Louisiana, argues for a creative rediscovery of the theological foundation of the church as a congregation.

To round off the involvement of all six Southern Baptist seminaries, it should be noted that it was the innovative work of Dr. Rodrick Durst at Gateway Seminary in San Francisco, California that first encouraged me to think of piping Dr. Allison into the Midwestern conference room by video. Dr. Durst similarly invited me to address and interact with his own doctoral students a few years ago. Gateway's exemplary model of pedagogical cooperation is spreading.

The churches of the Southern Baptist Convention have both quality and diversity in the theological institutions that we sponsor. While we properly recognize the leadership of such gifted and committed ministers as R. Albert Mohler, Jr. and Daniel L. Akin, they are but the tip of the iceberg of talent in the SBC. For example, recognizing the importance of her professors, Southwestern Seminary recently began highlighting the faculty in its magazine.

Melodies and Harmony

The SBC seminaries should not be appreciated only for their individual faculties. The seminaries should be appreciated for the synergies created through the interaction of their diversities. To put it in terms taught by our music faculties, we should recognize the powerful diverse melodies being sung from our seminaries. We have Calvinists and we have Non-Calvinists; we have Preachers and we have Teachers; Evangelists and Writers; Academic Theologians and Practical Theologians; and we have some of us who want to know and teach everything.

But the beauty of theological education should not only be heard in the strength of its melodies, but in the richness of its harmony. I have recently learned from colleagues at Midwestern Seminary, just as I previously learned from colleagues when invited to address audiences at Southern Seminary, Southeastern Seminary, New Orleans Seminary, and Gateway Seminary. I have learned from their minds, and I have learned from their spirits. These other seminaries encourage me to be a better academic, and they encourage me to be a better Christian.

Southern Baptists really should be thankful for what is going on at each of our sponsored seminaries and for what is going on between them. Let us be thankful to God the Father for our six seminaries. Let us honor the seminaries for their individual melodies and let us honor them for their common harmony, a harmony rooted in a spiritual communion enabled by the Holy Spirit's gift of faith in Jesus Christ.