In 1998, roughly 2 million visitors came to see what there was to see in Nashville. By 2018, that number had ballooned to 15.2 million. In that span of two decades, the boundaries of Nashville did not change. But something did. Or rather, many somethings changed, and kept changing, until many who lived in Nashville began to feel they no longer recognized their own city. And some began to feel it wasn't their own city at all anymore as they were pushed to its fringes by rising housing costs. Between 1998 and 2018, the population of Nashville grew by 150,000. On some level, Nashville has always packaged itself for consumption, but something clicked and suddenly everyone wanted a taste. But why Nashville? Why now? What made all this change possible? This book is an attempt to understand those transformations, or, if not to understand them, exactly, then to at least grapple with the question: What happened?

In 1998, roughly 2 million visitors came to see what there was to see in Nashville. By 2018, that number had ballooned to 15.2 million. In that span of two decades, the boundaries of Nashville did not change. But something did. Or rather, many somethings changed, and kept changing, until many who lived in Nashville began to feel they no longer recognized their own city. And some began to feel it wasn't their own city at all anymore as they were pushed to its fringes by rising housing costs. Between 1998 and 2018, the population of Nashville grew by 150,000. On some level, Nashville has always packaged itself for consumption, but something clicked and suddenly everyone wanted a taste. But why Nashville? Why now? What made all this change possible? This book is an attempt to understand those transformations, or, if not to understand them, exactly, then to at least grapple with the question: What happened?

Before there were guidebooks, there were just guides—people in the community you could count on to show you around. I'll Take You There is written by and with the people who most intimately know Nashville, foregrounding the struggles and achievements of people's movements toward social justice. The colloquial use of "I'll take you there" has long been a response to the call of a stranger: for recommendations of safe passage through unfamiliar territory, a decent meal and place to lay one's head, or perhaps a watering hole or juke joint. In this book, more than one hundred Nashvillians "take us there," guiding us to places we might not otherwise encounter. Their collective entries bear witness to the ways that power has been used by social, political, and economic elites to tell or omit certain stories, while celebrating the power of counternarratives as a tool to resist injustice. Indeed, each entry is simultaneously a story about place, power, and the historic and ongoing struggle toward a more just city for all. The result is akin to the experience of asking for directions in an unfamiliar place and receiving a warm offer from a local to lead you on, accompanied by a tale or two.

Visit New York past and present.

Questions regarding the orthodoxy of Dale Moody and Ralph Elliott propelled the Southern Baptist Convention (SBC) toward a re-evaluation of its doctrinal statement, the Baptist Faith and Message (BFM). The SBC adopted this document in 1925 under the leadership of E. Y. Mullins when faced by the challenge of modernism. This dissertation argues that the 1962 Committee on Baptist Faith and Message produced a document that expressed subtle shifts in Baptist theology. This shift had the effect of assuring the conservative base while allowing enough latitude in interpretation for those serving in the academy to teach more progressive views. After a first, introductory chapter, chapters 2 and 3 trace the historical developments leading to the formation of the Committee. Biblical inspiration and interpretation were key concerns, but as chapter 3 demonstrates, other concerns drew the attention of the Committee. Chapters 4 and 5 deal with the ever-sensitive issue of the relationship between Baptist confessionalism, soul liberty, and soul competency. Each chapter examines how Baptist confessionalism functioned in relation to these concepts. Chapter 6 examines in detail the work of the Committee itself and looks at those persons or groups who influenced the outcome of the Committee's work. Of special note are the contributions made by Wayne Ward, Leo Garrett, the religion faculty of Mercer University, and the theology faculty of Southern Seminary. Chapter 7 examines four areas where the 1963 BFM altered the confessional expression of Baptist doctrines: (1) Scripture; (2) Man; (3) Salvation; (4) The Church. Chapter 8 is the conclusion. Four appendices contain early drafts of the Committee's work.