for the Baptist Layman's Jeminar between semesters in January, and various grajs

use our campus for workshops to train Baptist leaders in the work with youth, Christian education and other departments.

Deputation teams, drama groups, quartets, soloists, as well as individual speakers are constantly going from the campus to our Baptist churches throughout the year as well as on Baptist Education Day.

We have cooperated with the American Baptist National Scholarship program ant have supplemented National Scholarship grants so as to make possible attendance of Baptist scholars who need financial aid. we have also cooperated with churches a supplementing amounts contributed by churches for the support of Baptist scholars.

We have held on our campus annually the workshop for the student advisers in the local Baptist churches so that they will understand ways in which we can encourage our brighter Baptist young people to prepare themselves for college and to enter our Baptist colleges and seminaries.

The University has a festival at Christmas known as "The Feast of Lights to which many of our Baptist laymen as well as ministers are invited. The Festival Choir (University Choir) has frequently sung in Los Angeles in the Temple Baptist Church for our Baptist people in the Los Angeles area. Our University Concert Chetr also arranges a tour each year and appears in many of our Baptist churches.

The University still belongs to the group of colleges requiring attendance at covocation. At the Thursday convocation a religious worship service is held and many Baptist pastors are used as ministers.

The most recent attention to church relationships was given by our Board & Trustees in its formulation of long-range policy. This policy was adopted by the Ba at its meeting in June, 1962. As a guide to future growth and development, a forme

tion of purpose was developed and reads as follows:

The purpose of the University of Redlands shall be the achievement of academic excellence, the growth of commitment to the moral and spiritual qualities of mind and character which are essential for the development of free, rational and responsible individuals, and the preparation of graduates for an active life as capable Christian citizens of a free society.

Recognition of church relationships was expressed in Item 3 under "Factors

hich influence parents and students to pay a premium in the form of higher tuition to ttend the University of Redlands rather than to go to a public or low-tuition college runiversity." This statement reads:

A school is not a church, but ours has some of the concerns of a church. It seeks to arouse the spiritual awareness of students, to provide fine opportunities for worship and, if possible, to secure a commitment to Christian values. While the specific relationship to the American Baptist Convention is not officially expressed in the statement of purpose, this statement in no way violates the spirit and the agreement with the American Baptist Convention adopted in 1958. In spite of all the efforts which we have made in recent years, we have not increased the percentage of Baptist students attending the University, although the number has increased in proportion to the growth of the student body. The fact that only 20% of our students are Baptists prevents our convocations and other programs from being strongly sectarian; nevertheless, we do stress the Christian aspect in its wider and deeper implications.

It has been our policy to select faculty who are competent in the disciplines they teach, but who also have an active relationship to a religious denomination. With few exceptions these are Protestant groups and nearly 50% of our faculty are affiliated with our American Baptist Convention churches.

While the college campus of today is not strongly sectarian, we do believe in the importance of maintaining strong Christian institutions with ties to our founding denomination and with increasing efforts to have students understand the importance of the role of the church and of Christianity in providing a foundation for the moral and ethical purposes needed to guarantee our freedoms in a democracy.

GEORGETOWN COLLEGE AND KENTUCKY BAPTISTS

By Robert L. Mills*

The relationship of Georgetown College to its sponsoring people, the Baptists of Kentucky, has always been close. This is not to say that apathy, disagreement, and disappointment have never been felt by either sponsor or college; few affiliations ever totally escape these menaces. Outstanding though is the fact that, with the exception of a four-year period, (1832-36) shortly after its founding in 1829, Georgetown College has been unquestionably a Baptist school. This record of faithfulness may be due to the college's twenty presidents' (eighteen ministers and two educators) all being Bap tist. More probably, the association between the college and Kentucky Baptists has reached its longevity because the two have placed a high value on each other. In fact, Baptists east and west joined forces to establish Georgetown College one hundred and

thirty-three years ago.

It is the claim of some that Georgetown College had its beginning as the Royal Spring Academy founded in 1787 by Elijah Craig, a Baptist pastor. Dr. Leland W. Meyer, in his book on the early history of Georgetown College, takes the position that there is no authentic account of the real origin of the college. By that, he probably means that the original meeting of minds, which gave rise to the charter granted by the legislature of Kentucky in 1829, is not recorded. This charter was given to twentyfour men to incorporate as the Trustees of the Kentucky Baptist Education Society with perpetual succession and authority to operate an educational institution.

Dr. Mills is the president of Georgetown College, Georgetown, Kentucky. He writes, "The paper would best be described as an adaptation and condensation of a lengthier monograph which is the published version of a January, 1961 Founders Day address by Mr. Ira J. Porter. This adaptation draws freely from Leland W. Meyer's Georgetown College - Its Background and a Chapter in Its Early History. Mr. Porter Vice Chairman of the Board of The Louisville Trust Company, is a 1920 graduate and long time Board member of Georgetown College. Dr. Meyer is a retired professor of history at Georgetown College."

But why, during the early days of the Nineteenth Century, when the state of Kentucky was only thirty-seven years old and when there were only thirty-four Baptist churches in the state, should twenty-four men have gotten together to establish the first Baptist college west of the Allegheny Mountains?

Three reasons for the founding of this Baptist institution of learning in Kentucky are supported by historical evidence: (1) to educate future missionaries, (2) to combat the divisive "reform" movement started within the Baptist denomination, and (3) to provide educational opportunities for untutored ministers and laymen.

The great revival, which swept through the Protestant ranks of the young nation during the years immediately preceding and following 1800, drastically affected generations to follow. Baptists became increasingly aware of their responsibility to spread the Christian religion to the world by men trained on a collegiate level with special emphasis on theology. The only college in the United States founded by Baptists up to this time had been Brown University, which was chartered in 1764 and located originally at Warren, Rhode Island. It was not until 1822 that Columbian College was established by the Baptists in Washington, D. C. Many Baptist colleges followed Columbian, Georgetown being the fifth in order.

The impetus given the cause of Baptist missions resulted from the efforts of Luther Rice, who with Adoniram Judson became a Baptist after the two men had arrived in Calcutta, India, as missionaries of the American Board of Commissioners for Foreign Missions. They could not with good conscience look to their original organization for support after having accepted the Baptist position. Rice, therefore, returned to America to persuade the Baptists to support Judson.

Early in 1814, Luther Rice began his new, arduous, and sometimes heartbreak

ing task of arousing Baptists to the importance of the missionary effort. He is credited

with having devised and carried into execution the plan that gave birth to the Baptis

Missionary Convention, which was organized in Philadelphia in May, 1814,

Rice directly influenced Kentucky Baptists on the subject of foreign masa-ons. He spoke to the Elkhorn Association meeting at Town Fork, Kentucky, in August, 1815. This association represented those Baptist churches in Kentucky north of the Dix and Kentucky Rivers. At the association's gathering the following year, a letter written by William Staughton, the corresponding secretary of the Baptist General, w vention of the United States, was read. He praised the cause espoused by Rice -at Judson and encouraged the Elkhorn Association to be responsive.

For a while Kentucky Baptists did respond, but in the early 1820's "opposit a to missions, theological schools, and all benevolent societies" manifested itse. This "reform" element was led by Alexander Campbell, Barton stone, and others, Their belief that "nothing that was not as old as the New Testament should be des article of faith, a rule of practice, or a term of communion amongst Christians presented so forcefully that the Elkhorn Association, in 1821, decided to discut.se correspondence with the Foreign Board of Missions "for the sake of peace."

The appeasement of this minority group brought no peace, however. Campbel and his proponents wrought havoc within the denomination. Eight individual churches within a sixty-mile radius of Georgetown were split "in the most disorderly manner by the reformers. With the fragile unity of Kentucky Baptists shattered and the exa ence of the denomination threatened, "only by eliminating the discordant elements, and at the same time awakening the loyal elements to the danger, could harmony an cooperation of churches and associations be obtained to stand as one front against de onrush." The excision of the reformers begn in 1829 and was concluded when the Campbellites organized a separate denomination, the "Disciples of Christ," in 183%.