The service begins with a skit about Moses speaking to God at the burning bush (00:00-01:10). An international student gives a word of prayer (01:11-02:16). A speaker invites the audience into a litany of thanksgiving (02:17-03:36). Mark 8:27-38 is publicly read, and a student gives her commentary on the passage (03:37-09:26). A student gives his personal thought about taking up his cross (09:27-15:13). A speaker invites the audience into a litany of confession (15:14-18:08). The service ends with a benediction (18:09-18:49).
Disclaimer: Audio quality is low, and most of the dialogue is inaudible. William Randall Lolley was the 3rd president of Southeastern Baptist Theological Seminary. The event opens with Lolley giving his personal thoughts on the updates of business in the Southern Baptist Convention, and he speaks on the battle for the Bible and its importance (0:00:00-0:30:19). The first question is about the data of those in the SBC who are seminary trained (0:30:20-0:32:28). A second question is raised pertaining to a certain person (0:32:29-0:35:26). The third question is about recording and video cassettes (0:35:27-0:39:27). The fourth question is about churches needing help in finding more mainline Baptist pastors (0:39:28-0:50:27). The fifth question is about associationism and placement of graduates in churches (0:50:28-1:06:58). There is an extended time of dialogue dealing with the DOM and associations (1:06:59-1:52:27). The final question is about the DOM’s role of assisting pastors (1:52:28-1:55:30). The events with a time of announcements and prayer requests (1:55:31-2:05:23).
Donna M. Forrester was Chaplain. William Randall Lolley was the 3rd president of Southeastern Baptist Theological Seminary. C. Michael Hawn was Associate Professor of Church Music. The service begins with an introductory word from Forrester about life and death (00:00-01:02). Lolley delivers two Scripture readings, and he gives a word of prayer (01:03-05:20). Hawn sings a song of worship (05:21-08:57). Forrester leads the audience in an extended time of prayer for Zenetta Regan, her family, and all her friends at Southeastern (08:58-22:16). The service ends with a benediction (22:17-22:57).
Lena and Paul Early were missionaries to the Bahamas. The service begins with a word of prayer (00:00-01:09). Lena and Paul Early are introduced as the Missionary Day speakers (01:10-03:28). Lena Early shares of God’s faithfulness throughout her life in her call to missions and her commitment to ministry (03:29-15:14). Paul Early reads from Mark 10:35-45, and he diagnosis a sickness in the Southern Baptist Convention of the sin of self-love and pompous pride (15:15-29:22). The service ends with a word of prayer (29:23-30:13).
Thomas R. McKibbens, Jr. was Associate Professor of Preaching. Luke B. Smith was Professor of Supervised Ministry. John W. Carlton was Professor of Preaching.
Peggy Haymes was a senior M.Div. student and interim pastor of Beth Car Baptist Church in Halifax, VA. The service begins with a word of prayer (00:00-02:09). Peggy Haymes begins her sermon with a Scripture reading from Isaiah 40:18-31, and she gives a word of prayer (02:10-05:08). Haymes preaches on the theme of patience, and she speaks about how God’s people waited on the Lord and the promise of Christ’s presence (05:09-21:58). Haymes ends the service with a word of prayer and a benediction (21:59-22:59).
John B. Cobb was the Ingraham Professor of Theology at the Claremont School of Theology. The service begins with a word of prayer (00:00-01:15). John B. Cobb is introduced as the Carver-Barnes Lecturer (01:16-04:07). Cobb’s lecture is entitled “Towards the Christocentric Inclusivism.” He begins his lecture by stating that the posture of Christians should be the seeking of engagement with all truths (04:08-08:10). Cobb’s first point is about inclusive Christology, and he argues that the message of Christ being the center of mankind has been lost in recent centuries (08:11-18:51). Cobb’s second point is that, in both academia and the church, Christ has been separated from other disciplines, and the separation has extended itself into all disciplines (18:52-28:14). Cobb’s third point is a critique of both divided secular and theological education and modern economic theories, and he lays out the biblical principle of unity of humans and creation that runs counter to these theories (28:15-50:03). The service ends with a benediction (50:01-51:14).
Winfred Moore was First Vice President of the Southern Baptist Convention. The service begins with President Randall Lolley reading from Psalm 71, and he gives a word of prayer (00:00-01:38). Winfred Moore is introduced as the chapel speaker (01:39-03:56). Moore begins his sermon with a word of appreciation for Southern Baptist and Southeastern Seminary (03:57-10:37). Moore preaches from Luke 9:51-62, and he states that the commitment to ministry, particularly in this specific moment in Southern Baptist life, requires a full a commitment to follow Christ without excuses (10:38-36:12). President Lolley ends the service with a word of prayer (36:13-36:35).
Thomas R. McKibbens, Jr. was Associate Professor of Preaching. McKibbens sermonette begins with the acknowledgment of him replacing Dr. Browning Ware because his plane was fogged in (00:00-01:05). His sermonette is a series of responsive meditative prayers, and the first prayer is about seeking and knocking (01:06-04:34). His second prayer is a responsive prayer of intersession (04:35-10:12).
The service begins with a welcome for the board of trustees, the visitors from the Shaw House, and the Lolley family, and the speaker reads from 1 Timothy 1:1-12 and 3:11-17 (00:00-04:02). The speaker invites representatives from the faculty, the student council, and the board of trustees to share a few words of tribute for Dr. Lolley (04:03-05:52). Tom Bland, representing the faculty, gives a good word on the years of Lolley’s service as president (05:53-10:52). Ben Taylor, representing the student council, praises Lolley for his championing of personal freedom and his disposition for servanthood (10:53-14:04). A friend of Lolley shares some childhood memories he had with Lolley (14:05-19:46). Christine Gregory, representing the board of trustees, speaks about Lolley’s quality of love (19:47-23:31). Peggy Hames, an M.Div graduate of Southeastern, leads the audience in a litany (23:32-24:46). Joe King, the painter of Lolley’s portraits, gives a few goods words about Lolley while the paintings are unveiled (24:47- 31:30). Olin T. Binkley, president emeritus of Southeastern, gives a dedication prayer (31:31-34:12). Lolley gives a word of thanks, and the service ends with a word of prayer (34:13-38:37).
Kenneth Hemphill was pastor of the First Baptist Church of Norfolk, VA. The service begins with a word of prayer (00:00-01:08). Kenneth Hemphill is introduced as the chapel speaker (01:09-02:54). Hemphill begins his sermon by reading 2 Corinthians 5:11-21, and he share his personal testimony of being an ambassador for Christ (02:55-08:27). Hemphill’s first two points are the controlling force and continuing focus of ministry, and he centers on Christ as the main drive for life transformation (08:28-18:17). Hemphill’s final point is the commanding ministry of reconciliation, and he states that Christians are the instruments for God to move forward his reconciling power (18:18-28:38). Hemphill ends the service with a word of prayer (28:39-30:18).
Rosemary Reuther was a professor at Garrett-Evangelical Theological Seminary and Northwestern University in Evanston, IL. She was also a leading ecofeminist scholar and Roman Catholic theologian. The service begins with the introduction of Rosemary Ruether (00:00-00:37). The title of Ruether’s lecture is “The Maleness of Christ: Can Christology Be Liberated from Patriarchy.” She begins with the question of how Christology has been used to exclude women, and she examines how the terms “image of God,” “Son of God,” came to be defined in a patriarchal culture where women are only saved and made in the image of God under the headship of men (00:38-15:33). Ruether moves to explore the alternative ways of interpreting and constructing Christology, first by revealing the feminine and gender neutral language in Hebrew Scriptures of describing the character of God, second by showing how the gospel elevates the status of the last in society embodied in the women disciples, and third by pointing to how the early church viewed an alternative life where the genders are equal (15:34-31:18). Ruether states that two interpretations of Paul emerged in the second century, one using the Pastoral Epistles to promote a patriarchal community and another using a Pauline extra-biblical text to promote an “eschatological community” of celibacy, and she argues that these two communities converged during the late Patristic era to form the clerical norms of the Eastern and Western traditions (31:19-35:48). Ruether views the Reformation as a revolt against this synthesis, and she concludes that two lines of Christology emerged that are now present in the modern day: a patriarchal Christianity and a mystical transcendent Christianity (35:49-40:35). She recognizes in the early modern era an emerging of a new movement seeking for original equality which has spawned various movements including liberalism, socialism, and feminism (40:36-45:41). Ruether concludes the lecture by stating the new Christology by surpassing Jesus’ historical maleness and cultural characteristics for him to be a representative to all mankind, and she desires to shift Christ’s focus to being a liberator of the poor (45:42-53:56). The service ends with a word of prayer (53:57-54:23).
• Rosemary Ruether was a professor at Garrett-Evangelical Theological Seminary and Northwestern University in Evanston, IL. She was also a leading ecofeminist scholar and Roman Catholic theologian. The service begins with the introduction of Rosemary Ruether (00:00-01:28). The title of Ruether’s lecture is “Dualism and the Problem of Evil.” The first question Ruether asks is about the origins of dualism, and she answers by approaching the social hierarchy of gender and race in society looking back to the writings of Greek philosophers, Augustine, and medieval theologians who expressed the thought of men containing the full image of God over women (01:29-13:41). The second question Ruether asks is how this dualism emerged, and she gives an answer of three human tendencies: the missing link mentality, the “us versus them” mentality, and the distinction of good versus evil mentality (13:42-21:22). Ruether lists inherited patterns from this dualism which are sexism, class hierarchy, racism, and antisemitism (21:23-24:55). She distinguishes three different languages from the higher social group to reduce the others, and these are deprival language, idealized language, and genocidal language (24:56-33:08). Ruether moves to the critique of these dominant views that comes out of dualistic thinking, and she first tackles the social problem of looking through the lens of how positions of power have created opportunities for evil (33:09-38:59). Going beyond social ideology, Ruether examines the distortion of reality because of the underlying dualism, and she challenges the Greek perception of the mind and body and purpose for life with the Hebraic biblical understanding of mind-body unity and purpose of renewal of all things (39:00-45:55). Ruether concludes her lecture with the question about good-evil dualism, and she identifies evil with the capacity for humanity to distort freedom (45:56-48:43).
Motlaepula Chabaku was a South African refugee. The service begins with announcements over community concerns, and the speaker gives a word of prayer (00:00-02:35). Motlalepula Chabaku is introduced as the Missionary Day speaker (02:36-04:09). Chabaku reads from Matthew 4:18-21 and Luke 8:1-3, and she speaks at length about how the inequality of race, gender, and economic status seen, not only in her home country of South Africa but all over the world, is contrary to the Scriptures and the justice of God (04:10-34:51). The service ends with an invitation and a last word from Chabaku about a hymn that changed her life (34:52-38:20).
• William Randall Lolley was the 3rd president of Southeastern Baptist Theological Seminary. The service begins with organ music, and the speaker gives a word of prayer (00:00-02:06). Lolley declares the beginning of the 35th academic year, and he recognizes some of the emerita faculty present in chapel (02:07-04:54). Dean Morris Ashcraft presents the Award for Faculty Excellence to Delos Miles, professor of Evangelism (04:55-08:05). John R. Morsette, Chairman of the Seminary Development Counsel, presents a check to Miles for his teaching service, and Lolley speaks about how Miles has remained headstrong through the death of his two brothers (08:06-10:45). Ashcraft delivers the Scripture reading from Matthew 19:16-20:16 (10:46-13:43). A soloist sings a song of worship (13:44-17:31). Lolley delivers an expository convocation address on the story of the rich young ruler and the parable of the laborers in the vineyard, and he reminds the audience of Christ’s generosity and his covenantal promises (17:31-37:48). Lolley concludes with a word about the Peace Committee in the Southern Baptist Convention, and he offers his theological solution in four words: Jesus Christ is Lord (37:49-41:44). The service ends with a word of prayer (41:45-42:27).