ABOUT BAPTISTS AND RELIGIOUS FREEDOM

History and Founding of the Dawson Institute1

By Dr. Ed Cook

Originally founded in 1957 at Baylor University, it was named after a distinguished alumnus, J. M Dawson. Dawson had been the pastor of the First Baptist Church of Waco for over thirty years, serving from 1915 to 1946. He reflected the ideals that came to be embodied in the Dawson Institute program. In 1945, as an ardent defender of religious freedom for the individual, he made a global impact for full religious liberty for the individual by presenting to the United Nations organization over 100,000 signatures from Baptists asking that an article guaranteeing full religious liberty be included in the Universal Declaration of Human Rights (UDHR), which was later formulated in 1948.2

In 1953, Dawson also authored “America’s Way in Church, State, and Society,” in which he corrected misperceptions about Church-State interaction prevalent during the 50s. At that time, the Roman Catholic Church was arguing for non-preferential aid, or multiple aid, to all religious groups as the best way to insure freedom of religion. Dawson clearly drew upon historical information that refuted such notions, showing that Founding Fathers like Madison and Jefferson did not interpret freedom of religion to mean government aid to all religions.3

While Dawson did not endorse government aid to religion, neither did he defend government intrusion of religion. While he did not espouse government and religion entanglement, neither did he adopt an “other-worldly” isolationist approach to church-state relations. Recognizing some areas of overlap between government and religion, Dawson sought to reflect the same ideals that the Founding Fathers had formulated in the First Amendment: government allowing each religious group to either flourish or flounder of its own accord, non-intrusion of government into affairs of religion, and governmental protection of all religious groups, especially those in minority status.4

The Baptist Vision of Religious Liberty – “Soul Freedom”

With such a beginning, the Dawson Institute has reflected the traditional Baptist position of church-state separation. What has been that position? The Baptist history regarding religious freedom is rich with colorful characters and fiery passion for liberty. Their story of religious liberty in America begins with Roger Williams who had to flee persecution in the penetrating cold of winter. He founded Rhode Island as a refuge for those being persecuted.5

Other notable Baptists include legendary individuals like Isaac Backus (18th century) and John Leland, thirty years younger than Backus. Both were Baptist ministers who preached extensively in various locations and faced persecution. One may say that Baptist’s intense struggle for religious liberty is what has caused them to hold this cause dear to their hearts – so dear as to lead them to proclaim:

Baptists have been recorded in history as champions of religious liberty, with a courageous and consistent proclamation of the truth that a man must be absolutely free in his soul’s relationship to God – so free that if he chooses, he may not deal with God. Baptists have insisted that there be nothing to hinder a man’s free access to God or his willful rejection of God.6

The theological term Baptists use to describe such a broad platform for religious liberty is soul freedom, which is reflected in the Manifesto on Religious Liberty formulated in 1947. The concept of soul freedom has two associated corollaries: religious liberty and separation of church and state.

Soul freedom7is the theological concept at the very epicenter of Baptist views on freedom of religion. It is formulated from the concept of Genesis 1:27 that man is made in the image of God. It is inherent, then, to every human being by virtue of God’s creative act. Since God alone creates man’s soul, then the individual is accountable to God alone. Because man is held responsible for the life he lives, it implies that he is able to respond to God – either by accepting Him or rejecting Him. Either implies a moral choice. Thus, Scripture gives the invitation, “Whosoever will, let him partake of the water of life freely.” (Rev. 22:17)

Religious Liberty8 follows as a natural corollary of soul freedom and is considered the social component in the schema of religious liberty. Since man was made to respond to God through moral choice, then he must be free from coercion, which only makes hypocrites. Religious liberty is a necessary component to missionary work. Individuals must be allowed the freedom to hear the Gospel, weigh the evidence for themselves, and exercise the moral power of choice. For every Baptist who enjoys religious freedom comes the corresponding obligation to seek that same religious freedom for others, thus fulfilling the Golden Rule.

Separation of Church and State9 follows in sequence after religious liberty. It is the political component in the Baptist schema built upon the concept of soul freedom. The Founding Fathers, such as Jefferson and Madison, were influenced by Baptists in the development of a Bill of Rights.10 Madison especially adopted the cause of persecuted Baptists in Virginia to argue on political grounds for separation of church and state.11

Thus, the J. M. Dawson Institute, during the fifty years of its existence, has sought to hold high the Baptist banner of religious liberty, otherwise known as “soul freedom.” Through the efforts of each successive director of the Dawson Institute, Baptists have sought to offer the unique Baptist position of church-state separation to their students and to society. The Dawson Institute directors who all have served in the long historical line of those holding high the torch of freedom include Dr. Paul Geren (1957-1959), Dr. James E. Wood, Jr. (1959 – 1973 and 1980-1994)12, Dr. James L. Garret (1973 – 1980)13, Dr. Derek Davis (1994 – 2006)14, and the current interim director, Dr. Christopher Marsh.

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Breadth and Influence of the Dawson Institute

Through lectures, conferences, and symposia, the Dawson Institute has provided opportunities for scholars to interact with each other on current issues spanning a wide range of disciplines. Such notable figures have graced the campus of Baylor University: Justice Antonin Scalia, George Huntston Williams, Dr. Brian Tierney, Dr. Corwin Schmidt, and Senate Chaplain Barry Black, among many others. Not only are students given the opportunity to attend presentations by leading scholars, but they are also encouraged to present their own scholarship at various conferences during the academic year.

At the governmental level, the Dawson Institute has left an indelible mark, as well. The expertise of the Institute’s faculty is made available to national and international political leaders who have consulted with them on public policy issues. Additionally, faculty members engage in weekend public seminars to better inform citizens about religious liberty issues. Graduates from the Dawson Institute have also been consultants regarding the formulation of legal documents and national constitutions in the areas of freedom of religion and government interaction with religion.

Not only by means of the public forum, but also through the literary medium, has the Dawson Institute impacted the church-state arena. The Institute publishes its quarterly organ, The Journal of Church and State, which includes scholarly articles addressing church-state issues from around the world, book reviews, abstracts of recent dissertations, and announcements of upcoming church-state events. The Journal is distributed to subscribers throughout all 50 states and more than 70 countries.15