William Louis Poteat: a Leader of the Progressive-Era South

Baptist History and Heritage, Spring, 2004 by Terry G. Carter

William Louis Poteat: A Leader of the Progressive-Era South. By Randal L. Hall. Lexington, Kentucky: University of Kentucky Press, 2000. 261 pages.

William Louis Poteat: A Leader of the Progressive Era South, by Randal L. Hall, contributes wonderfully to the story of early twentieth-century Baptist life and especially to Baptist intellectual history. Hall does a masterful job of portraying one of the unusual and complex leaders of North Carolina Baptists.

Hall, with careful attention to detail, deftly analyzes Poteat's complexity by describing effectively a phenomenal blend of personal faith, intellectual curiosity, and servant attitude. Poteat's active life played out in family, education, and public involvement. As a committed Christian and a man of science, Poteat lived in an era that forced him to find compatible ways for science and theology to coexist, which led him to some conclusions not readily accepted by many Baptists of his day. His position first as a faculty member and then president of Wake Forest University provided him with platforms to exercise influence and share views. He was well known and respected as an educator, a man of faith, and a Baptist.

Poteat exemplifies the broadness of Baptist life even in the conservative South. Perhaps some examples are in order. Politically, he favored U.S. involvement in the League of Nations and felt betrayed when that was rejected. Socially, Poteat represented a liberal view in his day concerning race, believing that blacks in America were the "highest branch" of their race, but he attributed their status to the influence of whites. His views were patronizing but more compassionate than many of his contemporaries. As a scientist, Poteat concluded heredity held the answers for many of humanity's problems. He supported negative eugenics but recognized a more cautious approach to positive eugenics as means for social development.

Theologically, Poteat leaned more toward the acceptance of evolution than did most Baptists of his day. He connected science with theology, which resulted in a type of "theistic evolution." "God's hand is on the physiological process, and as with his energy and nourishing it rises into higher planes, he can put into it more and more of ethical and spiritual significance ..." In spite of Poteat's perceived liberalism, he never lost his simple faith in Christ.

A strength of Hall's book is his attention to detail in chronicling Poteat's life. Yet, Hall's selection of both a chronological and topical approach often results in an unclear chronology of Poteat's life. A timeline would have been helpful. Hall did his homework and possesses a clear understanding of the theological and social issues of Poteat's day. Perhaps the greatest strength of the work is Hall's masterful job of unpacking Poteat's multiple interests and complex beliefs, making the book a fascinating read.--Reviewed by Terry G. Carter, W. O. Vaught Professor of Christian History and Ministry, Ouachita Baptist University, Arkadelphia, Arkansas.