SBC calls for ‘immediate abolition of abortion without exception or compromise’

One resolution against abortion wasn’t enough for this year’s Southern Baptist Convention annual meeting.

After messengers (voting members) to the SBC gathering in Nashville on June 15 adopted a strongly worded resolution opposing abortion and calling for continuation of the Hyde Amendment that has prohibited federal funding for abortions, they eagerly adopted a second — and stronger — resolution the next day calling for the “immediate abolition of abortion without exception or compromise.”

That second resolution is the most strident language ever used in an SBC resolution against abortion and is so strongly worded that the SBC’s own Committee on Resolutions had declined to bring it forward.

That second resolution is the most strident language ever used in an SBC resolution against abortion.

The fight to consider the resolution

According to SBC practice, messengers are allowed to submit proposed resolutions in advance of the annual meeting. Those resolutions are then reviewed by the Committee on Resolutions, which often combines similar ideas into single resolutions or declines to advance all the suggestions. Within the SBC, resolutions are non-binding but generate lots of news as the sentiment of the gathered body that year.

This year, a small group of pastors organized a campaign for a resolution on “abolishing” abortion in America. Hundreds of members from a small number of churches reportedly bombarded the Resolutions Committee with suggestions for the same language.

Nevertheless, the strongly pro-life Resolutions Committee declined to advance that language for reasons that were not publicly explained.

However, one messenger, William Ascol of Oklahoma, made a motion to require the Resolutions Committee to report out the resolution on abolition of abortion. That motion passed, and the committee was forced to present the resolution as submitted.

Nine co-authors

The resolution in question listed nine co-authors: William Ascol, Bethel Baptist Church, Owasso, Okla.; Brett Baggett, Ekklesia, Muskogee, Okla; David Van Bebber, First Baptist Church, Buffalo, Mo.; Blake Gideon, First Baptist Church, Edmond, Okla.; Darrick Holloman, High Point Baptist Church, Mayfield, Ky.; Dave Hughey, Geyer Springs Baptist Church, Little Rock, Ark.; Jon Speed, First Baptist Church, Briar, Texas; Derin Stidd, Harmony Baptist Church, Frankfort, Ind.; and Russell Threet, First Baptist Church, Mena, Ark.

Ascol was the front man for the resolution, speaking most frequently and answering messenger questions about it. His brother, Tom Ascol, who is leader of a group of SBC Calvinists called Founders Ministries, had written about the proposed resolution earlier. In a post on the Founders Ministries website, he explained that the resolution was to have been submitted at the 2020 annual meeting, but that event got cancelled due to COVID.

“It is time for Southern Baptists to repent of their complicity in searing the conscience of a nation that has yet to cease the slaughter of unborn innocents,” Tom Ascol said in the post.

History of resolutions on abortion

The SBC in annual session has passed more than 27 resolutions about abortion since 1971, the most recent being at the 2019 annual meeting commending state legislatures for “pro-life legislation.”

The SBC in annual session has passed more than 27 resolutions about abortion since 1971,

The nature of those resolutions has shifted dramatically through the years. The first one, in 1971 — two years before the U.S. Supreme Court’s Roe v. Wade ruling — called Southern Baptists to “work for legislation that will allow the possibility of abortion under such conditions as rape, incest, clear evidence of severe fetal deformity, and carefully ascertained evidence of the likelihood of damage to the emotional, mental, and physical health of the mother.”

More recently, and especially since the so-called “conservative resurgence” of the 1980s, all SBC resolutions on abortion have opposed the procedure but typically with nuanced language.

Strong language

There is nothing nuanced about this year’s second resolution. And nor should there be, Bill Ascol told messengers.

“Scripture tells us to rescue those who are being taken away to death,” he said in asking messengers to vote for the resolution. “The Lord is weighing our hearts today.”

He introduced a woman standing beside him at the microphone as a “post-abortive mother” who “lives with the trauma and the scar that she murdered her own children” but has since sought God’s forgiveness.

He introduced a woman standing beside him at the microphone as a “post-abortive mother” who “lives with the trauma and the scar that she murdered her own children” but has since sought God’s forgiveness.

“Can we not rise and stop the holocaust?” he pleaded.

The text of the resolution acknowledges the many previous SBC resolutions on abortion but adds: “we have yet to call for the immediate abolition of abortion without exception or compromise.”

The resolution also states: “We affirm that the murder of preborn children is a crime against humanity that must be punished equally under the law” and that “we humbly confess and lament any complicity in recognizing exceptions that legitimize or regulate abortion.”

An attempt to amend the resolution and slightly soften its language was adopted, but an attempt to kill the resolution by tabling it indefinitely failed.

The argument against the resolution

Messengers spoke both for and against the resolution.

Brett Baggett, one of the resolution’s authors, joined Ascol in defending the strong language. “Child sacrifice, which in our day is called abortion, must not be regulated,” he said. “Abortion must be eliminated immediately without compromise.”

“Abortion must be eliminated immediately without compromise.”

Sarah Hester, who described herself as a victim advocate for sexual abuse survivors in Marion, N.C., asserted it is “our job to protect victims of sexual abuse and (ensure) that they would not be victimized again by the atrocity of abortion.”

Women who face crisis pregnancies should not have to make decisions about whether abortion is appropriate in their circumstances, she added.

Those who opposed the resolution did so with repeated caveats that they, too, vehemently oppose abortion but found the language of the resolution objectionable.

Alan Branch of Liberty, Mo., said he opposed the resolution “because it advocates a particular political strategy” that would be discouraging to “godly politicians” who are trying to gain even a little ground against abortion.

“This is a poorly worded resolution,” he added. “I thought about trying to amend it, but as a seminary professor it would take me too many hours to straighten it out here on the floor.”

David Norman of San Antonio, Texas, opposed the resolution because he said it “requires that we walk back from every pro-life resolution we’ve passed.”

Ascol refuted that claim. “This resolution doesn’t walk anything back. It walks us forward toward the immediate abolition of abortion without exception and without compromise.”

The most impassioned argument against the resolution was given by a staff member of the SBC’s own Ethics and Religious Liberty Commission, which has been a staunch anti-abortion advocate.

“This resolution, while it is aimed in absolutely the right direction, is the wrong resolution.”

“This resolution, while it is aimed in absolutely the right direction, is the wrong resolution,” said Josh Wester, director of research for the ERLC. He noted the SBC is on record as being “resolutely against abortion” as a “heinous evil, a grievous sin.”

He objected to the absolutist language of the resolution that could discourage politicians and policymakers from doing what they can to reduce or eliminate abortions even if they are powerless to outlaw it entirely.

The Ethics and Religious Liberty Commission was scheduled to give its annual report to the convention soon after the body had dealt with the abortion resolution. Interim Executive Director Daniel Patterson used his entire report to talk about abortion and how the ERLC is working against it, specifically by donating 50 units of imaging equipment to be used in clinics across the county in the fight to reduce abortions.


Text of Resolution on Abolishing Abortion
As adopted by the SBC annual meeting in Nashville, Tenn., June 16, 2021

WHEREAS, from the moment of fertilization, all humans are created in God’s image by, through, and for Jesus to the glory of God, and all souls belong to Him (Genesis 1:27; 4:1; 21:2; Isaiah 7:14; Colossians 1:16; Romans 11:36; Ezekiel 18:4), and

WHEREAS, as God’s image-bearers, all humans both display His divine worth, power, and attributes, and possess equal, objective worth before God, not varying based on incidental characteristics; such as ethnicity, age, size, means of conception, mental development, physical development, gender, potential, or contribution to society (Rom 1:19-20; Gen 1:27; 9:6; Matthew 18:6), and

WHEREAS, to murder any preborn image-bearer is a sin, violating both the natural law of retributive justice as set forth in the Noahic covenant, as well as the sixth commandment forbidding murder, and as such, is ultimately an assault on God’s image, seeking to usurp God’s sovereignty as Creator (Gen 9:5-6; Exodus 20:13; Proverbs 6:17), and

WHEREAS, God’s Word declares that all human life is a sacred gift and that His Law is supreme over man’s life and man’s law (Psalm 127:3-5; 139:13-16; Rom 2:15-16; Acts 10:42; 17:31; 1 Corinthians 4:5), and

WHEREAS, God commands His people to “rescue those who are being taken away to death” and holds them responsible and without excuse when they fail to do so (Prov 24:11-12), and

WHEREAS, God establishes all governing authorities as His avenging servants to carry out His wrath on the evildoer, and commands these authorities to judge justly, neither showing partiality to the wicked, nor using unequal standards, which are abominations (Psa 82; Prov 20:10; Rom 13:4), and

WHEREAS, in 1973, the Supreme Court of the United States rendered an iniquitous decision on Roe v. Wade, and in doing so deprived the innocent of their rights, and usurped God, who sovereignly ordained their authority (Isa 5:23; 10:1-2; Psa 2; Matt 22:21; John 19:11; Acts 4:19; 5:29, Rom 13:1), and

WHEREAS, in the Roe v. Wade decision, the Supreme Court of the United States subverted the U.S. Constitution namely, the Preamble, as well as the Fifth and Fourteenth Amendments without any legal authority (Article 6, Clause 2 “Supremacy Clause”), and

WHEREAS, governing authorities at every level have a duty before God to uphold justice asserting their God-ordained and constitutional authority to establish equal protection under the law for all, born and preborn, by intervening, ignoring, or nullifying iniquitous decisions when other authorities, such as the Supreme Court, condone such injustices as the legal taking of innocent life (Daniel 3; 1 Kings 12; 2 Kings 11; Jeremiah 26:10-16; 36:9-31; 37:11- 21; 39:7-10), and

WHEREAS, over the past 48 years with 60+ million abortions, traditional Pro-life laws, though well intended, have not established equal protection and justice for the preborn, but on the contrary, appallingly have established incremental, regulatory guidelines for when, where, why, and how to obtain legal abortion of innocent preborn children, thereby legally sanctioning abortion, and

WHEREAS, since 1980, the SBC has passed many resolutions reaffirming the importance of human life at all stages of development, but we have yet to call for the immediate abolition of abortion without exception or compromise, and

WHEREAS, our confessional statement, The Baptist Faith and Message, according to Article XV, affirms that children “from the moment of conception, are a blessing and heritage from the Lord”; and further affirms that Southern Baptists are mandated by Scripture to “speak on behalf of the unborn and contend for the sanctity of all human life from conception to natural death,” now, be it therefore

RESOLVED, that the messengers of the SBC meeting in Nashville, Tennessee, June 15-16, 2021, do state unequivocally that abortion is murder, and we reject any position that allows for any exceptions to the legal protection of our preborn neighbors, compromises God’s holy standard of justice, or promotes any God-hating partiality (Psa 94:6; Isa 10:1-2; Prov 24:11; Psa 82:1-4), and be it further

RESOLVED, that we will not embrace an incremental approach alone to ending abortion because it challenges God’s Lordship over the heart and the conscience, and rejects His call to repent of sin completely and immediately (Gen 3:1; John 8:44; Rom 2:14-15; 2 Corinthians 11:3), and be it further

RESOLVED, that we affirm that the murder of preborn children is a crime against humanity that must be punished equally under the law, and be it further

RESOLVED, that we humbly confess and lament any complicity in recognizing exceptions that legitimize or regulate abortion, and of any apathy, in not laboring with the power and influence we have to abolish abortion, and be it further

RESOLVED, that as Southern Baptists we will engage, with God’s help, in establishing equal justice and protection for the preborn according to the authority of God’s Word as well as local and federal law, and call upon pastors and leaders to use their God-given gifts of preaching, teaching, and leading with one unified, principled, prophetic voice to abolish abortion, and be it finally

RESOLVED, that, because abolishing abortion is a Great Commission issue, we must call upon governing authorities at all levels to repent and “obey everything that [Christ] has commanded,” exhorting them to bear fruit in keeping with repentance by faithfully executing their responsibilities as God’s servants of justice, and working with all urgency to enact legislation using the full weight of their office to interpose on behalf of the preborn, abolishing abortion immediately, without exception or compromise (Mark 6:18; Matt 28:18-20; Rom 13:4, 6).

SBC pastor calls Vice President Kamala Harris a ‘Jezebel’ two days after inauguration

The Southern Baptist Convention already had a problem with Black pastors because its six seminary presidents have launched a battle against Critical Race Theory. Then an East Texas SBC pastor added to the consternation Jan. 22 by calling Vice President Kamala Harris a “Jezebel.”

Calling a Black woman “Jezebel” is a racist trope documented by the Jim Crow Museum of Racist Memorabilia at Ferris State University. It has roots in slavery and the perceived sexual promiscuity of Black women compared to white women.

That didn’t stop Tom Buck, pastor of First Baptist Church of Lindale, Texas, from lobbing the epithet at Harris two days after her inauguration as the nation’s first Black vice president. He took to Twitter with this: “I can’t imagine any truly God-fearing Israelite who would’ve wanted their daughters to view Jezebel as an inspirational role model because she was a woman in power.”

Tom Buck

His tweet came in the midst of women across the nation celebrating Harris as a role model for their daughters to believe they, too, could ascend to the top tier of elected leadership in America.

Buck’s tweet drew immediate and harsh response — especially from women and persons of color. Despite that, the next day he doubled down: “For those torn up over my tweet, I stand by it 100%. My problem is her godless character. She not only is the most radical pro-abortion VP ever, but also most radical LGBT advocate. She performed one of the first Lesbian ‘marriages.’ Pray for her, but don’t praise her!”

The original Jezebel was a ninth century BCE character who features prominently in the Hebrew Scriptures in the books of Kings. She was married to King Ahab, who ruled the kingdom of Israel, and killed the Hebrew prophets and opened the worship of idols. Because of her evil deeds, Encyclopedia Britannica notes, “she has come to be known as an archetype of the wicked woman.”

Buck’s original tweet was condemned by another SBC pastor in Texas, Dwight McKissic, who has been leading the charge against the seminary presidents’ statement and other racist legacies within the SBC.

While explaining that he considers Buck a friend, McKissic took extreme exception to this particular statement in a series of tweets over several days. Among those: “I find his comment regarding Madam Vice President Kamala Harris extremely un-Christ like, unjustifiable & inconsistent with how he’s treated other female public figures. To refer to the Madam Vice President in any context as ‘Jezebel’ is simply unwarranted & disrespectful & extremely harmful to the image of Southern Baptists, when this label emanates from the heart & mouth of an SBC pastor. Consequently, I choose not to engage in any further fellowship with Tom Buck.”

While a few praised Buck’s position on Twitter, many others took him to task. Some noted his hypocrisy for eagerly supporting Donald Trump; others castigated him for advancing a racist trope.

One commenter wrote: “It’s funny how willing the SBC was to overlook Trump’s divorces, his affairs, his sexual assault allegations, the dishonesty, and the constant cruelty, but it is a woman whose politics they disagree with who draws their contempt.”

“Pretty rich coming from a party that still worships Donald Trump — of all people — like he’s the fourth member of the Holy Trinity.”

And another on that theme: “Pretty rich coming from a party that still worships Donald Trump — of all people — like he’s the fourth member of the Holy Trinity.”

Another comment drew a comparison between the way the SBC fawned over former Vice President Mike Pence and this treatment of Harris: “It took 2 days in office for a Southern Baptist pastor to call VP Kamala Harris Jezebel. I’m going to guess she’s not getting an invitation to speak at the convention as former VP Mike Pence did in 2018.”

Buck earned a bachelor’s degree from Moody Bible Institute, a master’s degree from Dallas Theological Seminary and doctoral degree from Southern Baptist Theological Seminary. He is affiliated with Founders Ministries, a group dedicated to advancing Calvinist theology within the SBC. Founders Ministries is one of two far-right groups within the SBC reportedly pushing the seminary presidents to take a hard line against Critical Race Theory.

Lindale is part of the Tyler, Texas, metro area, which has a population of about 200,000 and is a deeply conservative region both politically and religiously. First Baptist Church is affiliated with the SBC and the Southern Baptists of Texas Convention, a conservative breakaway group from the Baptist General Convention of Texas.

Baptist Calvinists defend slavery of Southern Seminary founders

As some Black Southern Baptists urge their denomination’s flagship seminary to remove honors to enslavers, prominent white Calvinists associated with the school are defending not only the founders but even slavery.

Dwight McKissic, pastor of Cornerstone Baptist Church in Arlington, Texas, is leading the push for changing campus building names at Southern Baptist Theological Seminary in Louisville, Ky.

Southern Seminary founders, clockwise from top left: Boyce, Manly, Williams, Broadus.

In 2018, SBTS released a 71-page report detailing how its four founders — James Boyce, John Broadus, Basil Manly Jr. and William Williams — together enslaved more than 50 persons. Additionally, Boyce served in the Confederate Army, and Broadus was a Confederate chaplain. Each are still honored today on campus with building names and even on memorabilia like coffee mugs.

But amid calls for removing the names of the enslaver founders from buildings, some white Calvinists are pushing back.

Nettles: Wrong to remove names of founders

Tom Nettles, a longtime professor at SBTS before retiring in 2014, penned a column Aug. 26 on the website of Founders Ministries — a group devoted to promoting Calvinism within the Southern Baptist Convention — in which he defended the seminary’s honors to its enslaver founders.

Nettles characterized McKissic’s call for removing from buildings the names of the enslaver founders “wrong, undesirable and impossible.” Nettles is the author of several books, including James Petigru Boyce: A Southern Baptist Statesman.

Tom Nettles

Nettles insisted in his Founders Ministries column that being “antebellum slave owners” and even “post-bellum white supremacists” doesn’t mean men like Boyce were “necessarily heretical.”

Finding support for slavery in the Bible

Like the enslavers he defends, Nettles sees support for slavery in the Bible and suggested it was immoral for enslaved persons to challenge or escape the institution of slavery. And he grounds his justification for slavery “in biblical infallibility and in the revelatory ministry of the apostles.”

“Slaves were to do their service gladly to their masters, even to those who were harsh, embracing the opportunity for sanctification and for emulation of Christ,” Nettles wrote. “They were to consider that their work transcended a merely earthly task and was done as unto the Lord. In their faithful service, considering their master as worthy of ‘all honor,’ they would adorn gospel doctrine.”

Believing the Bible allowed slavery and required submission by the enslaved, Nettles even suggests freedom from slavery should only be achieved by lawful means.

“Freedom is superior as a temporal condition to slavery and should be achieved when a lawful opportunity arises,” he wrote.

Albert Mohler

SBTS President Albert Mohler, a Calvinist who insists the SBTS founders should be honored as champions of “Baptist orthodoxy,” has similarly argued that enslaved Black people were wrong to seek to escape slavery by unlawful means. Earlier this year, he apologized for comments on Larry King Live in 1998 in which he criticized Harriet Tubman and others for running away from slavery, since Mohler believed the Bible condemned that behavior by the enslaved.

Nettles also argues that Christians biblically could enslave fellow Christians.

“Masters, like slaves, will be judged according to an absolute standard of justice,” Nettles wrote. “They were to consider one another, even in this relationship of slave and master, as beloved because graciously and eternally loved by God and as brothers because of having received the Spirit of adoption whereby both cry ‘Abba, Father.’”

Thus, Nettles insists that as long as an enslaver was not an abusive enslaver and fought against abuses in the system — even while literally fighting to preserve that abusive system in the Confederacy — then it is “disturbing” to call such an enslaver “a heretic” or view “his character and doctrine” with “suspicion.”

Ultimately, however, Nettles urges people to simply overlook the slavery legacies of Boyce and the other SBTS founders.

Desire to separate the founders from slavery

As Mohler has tried, Nettles attempts to separate being an enslaver and preaching support for slavery from the theology of the seminary’s founders. This perspective says that viewing Black people as lesser than white people is not a theological issue and therefore cannot be held against the teachings of the enslaver founders.

“The elimination of slavery by the Emancipation Proclamation and the South’s defeat in the Civil War did not change the theology of Boyce and the seminary cohort in any of these truths of revelation,” Nettles insists.

Boyce College at Southern Seminary.

Nettles also argues that if the names had to come off the buildings, then everything the founders taught or believed would also have to be removed — even though McKissic had previously explained that he still thought the men should be taught, just not so honored. For Nettles, however, if the founders are rejected in any area for heresy, then apparently all their theology and writings must be removed.

“One must realize how deeply entwined is the very soul of the founders in the ongoing ministry of the school,” Nettles wrote. “In order not to be tainted by the impact of Boyce, should we raze (SBTS) like Jericho and warn against restoring its gates?”

A Black pastor responds

On Aug. 28, McKissic responded to Nettles, insisting he is “fully supportive of the educational mission” of SBTS and was instead “merely arguing for the removal from their current place of honor the names of Boyce and others who bought, sold or continued to hold kidnapped human beings.”

Dwight McKissic

“I am arguing for this so that Southern’s mission can be maintained with integrity,” McKissic added. “As long as our seminary makes heroes of those who were ‘men-stealers,’ she elevates those who taught ‘contrary to the sound teaching’ (1 Timothy 1:10).”

“Let’s keep Boyce in our studies. But let’s not exalt him as a hero,” McKissic added.

Insisting that “racist chattel slavery is not biblical and not humane,” McKissic said Southern Seminary’s founders should not be honored on buildings. And he rejected arguments by Nettles that attempts by enslavers to evangelize the enslaved means the enslavers should be honored.

“I appreciate the founders’ concern for the souls of my ancestors, but there was a better way to bring them the gospel than by kidnapping them, chaining them, abusing them, selling them, buying them and holding them as property,” McKissic wrote. “Evangelism is very, very important, but the human beings we evangelize are important, too. The founders could have followed Jesus’s Great Commission by ‘going’ to my ancestors with the biblical message of freedom rather than by forcing them to come in chains to the ‘masters’ who bought them like things.”

And McKissic isn’t alone. As Southern Seminary’s fall term started last week, one Black student publicly wrote about his uneasiness of attending a preaching class in a chapel named for Broadus, an enslaver.

“Oddly enough the man who this chapel is named after would have likely observed me as an individual that he just had to deal with or even in his own words, ‘one who belongs to a very low grade of humanity,’” Deryk Hayes wrote on Aug. 25, along with a selfie of himself wearing a mask in the chapel. “As I’ve walked across the campus today, I realize that an unfortunate reality is that the attitude and heart of John A. Broadus still exists.”

Brian Kaylor serves as editor of Word & Way in Jefferson City, Mo. 


Tom Ascol, Calvinist leader and social justice critic, hospitalized after collapsing at church

Founders Ministries Executive Director Tom Ascol, who in the 1980s helped launch a movement to establish five-point Calvinism as the new orthodoxy in the Southern Baptist Convention, was hospitalized after collapsing at his church Sunday morning.

The Founders Ministries announced on Sunday that Ascol, pastor of Grace Baptist Church in Cape Coral, Florida, “suddenly fell to the ground and was unresponsive” while ministering at church Sunday morning.

Tom Ascol

He was taken to the hospital, where his vital signs were reported stable and he was “in and out of responsiveness,” according to the statement posted on social media Sunday afternoon.

An update hours later said Ascol was “much more coherent and responsive.”

“While he has little mobility he is speaking clearly, smiling, and talking of the goodness of God,” Jared Longshore, Founders Ministries vice president and associate pastor at Grace Baptist Church, said in the update.

Along with Timothy George, David Dockery and Tom Nettles, Ascol was one of a handful of Southern Baptist scholars in the early 1980s to argue that Calvinism as articulated by the Dutch Reformed Church in the 1619 Synod of Dort formed the primary theological framework for the first two generations of SBC founders.

Named after French Reformer John Calvin, the Calvinist system — popularly summarized by the mnemonic TULIP — asserts that God saves every person on whom God has mercy, regardless of their own unrighteousness.

The Founders Conference, established in 1982, called for renewed attention the so-called doctrines of grace, including ideas such as election, predestination, the sovereignty of God and the inability of man to respond in faith unless God first regenerates him.

While small at first, the group got a boost in 1993 when Albert Mohler was elected ninth president of Southern Baptist Theological Seminary in Louisville, Kentucky. Mohler, a prominent Calvinist, demanded literal fidelity to the Abstract of Principles, part of the seminary’s original charter adopted in 1858. By 2010 about 30 percent of recent seminary graduates identified as Calvinists.

Ascol, who earned both the M.Div. and Ph.D. degrees from Southwestern Baptist Theological Seminary in Fort Worth, Texas, recently spoke out against social justice ideology emerging within the SBC, calling it a “Trojan Horse” that is allowing “godless ideologies” to infiltrate the church.

A trailer for a forthcoming documentary, “By What Standard,” alleged that “unbiblical agendas” are being advanced in the name of social justice “under the guise of honoring and protecting women, promoting racial reconciliation, and showing love and compassion to people experiencing sexual dysphoria.”

Some fellow Calvinists complained they were misrepresented in comments included in the trailer. Three Founders Ministries board members resigned because of disagreements over the film. Ascol said he was saddened by the impasse but intended to move forward with the film project “convinced that the issues we are confronting are of vital importance.”

A longer 14-minute preview premiered Dec. 6.

At this summer’s SBC annual meeting, Ascol opposed passage of a resolution defending the use of critical race theory and intersectionality “as analytical tools subordinate to Scripture” in recognizing distinctions related to ethnicity, gender and culture.

Last month the Tennessee Baptist Convention passed a resolution disagreeing with the SBC statement, denouncing such theories from the social sciences as “inconsistent with a biblical worldview and theology.”