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Notes on Prayer and Fasting

2010-03-31T08:27:00.007-04:00

Several years ago I gathered the following notes for Grace Baptist Church to guide us in the work of prayer and fasting. Samuel Miller has an excellent essay on this subject, as does Don Whitney, in his book on Spiritual Disciplines for the Christian Life.

Today, our church is fasting and praying for the advance of the gospel on the Indonesian island of Sumatra. There are 60 people groups on the island, 52 of which are unreached by the gospel. We sent a team there last summer and later this summer plan to send one of our members to work there for a year.

Fasting is a spiritual discipline that has been largely neglected in our indulgent society. But it is a biblical practice and helps focus and intensify prayer. Perhaps the following notes will provide a starting point for your own study of this topic in God's Word and a new, or renewed practice of fasting for God to work in powerful ways in our day.

Notes on Fasting

As we approach the day of prayer and fasting, consider the following thoughts on the place of fasting for believers. Ask the Lord to enable us truly to repent of our sins and humble ourselves as a congregation before Him. Pray that He would revive us and restore His powerful presence among us as a church, and as a nation. Prepare this week to set aside this Saturday for special prayer and fasting. Take time this week to review these notes. Look up the Scriptures cited. Plan to join in this effort on Wednesday, March 31, 2010.

What is Fasting?

*Fasting is a Christian's voluntary abstinence from food and other legitimate enjoyments for spiritual purposes.

"To make the matter complete, we would add that fasting, if we conceive of it truly, must not only be confined to the question of food and drink; fasting should really be made to include abstinence from anything which is legitimate in and of itself for the sake of some spiritual purpose."

-D. Martyn Lloyd-Jones

"Whenever men are to pray to God concerning any great matter, it would be expedient to appoint fasting along with prayer."

-John Calvin.

Fasting helps the believer to concentrate the mind and body on spiritual concerns so that fervent, extra-ordinary prayer might be given to those concerns. Various kinds of fasts are mentioned in the Bible:

-A Normal Fast involves abstaining from all food, but not from water. (Mt. 4:2

-A Partial Fast is a limitation of the diet but not abstention from all food. (Dan. 1:12; Mt. 3:4)

-An Absolute Fast is the avoidance of all food & liquid, even water. (Ezra 10:6; Esther 4:16; Acts 9:9).

-A Supernatural Fast which require God's supernatural intervention into the bodily processes and are not repeatable apart from the lord's specific calling & miraculous provision. (Deut. 9:9; 1 Kings 19:8)

-A Private Fast is the one referred to most often by Jesus, and should be done without calling attention to oneself. (Mt. 6:16-18)

-Congregational Fasts involve the church participating together. (Joel 2:15-16; Acts 13:2)

-A National Fast is a call to the nation to fast. (2 Chron. 20:3; Neh.9:1; Jonah 3:5-8) (The US Congress has called 3 national fasts, under John Adams, James Madison and Abraham Lincoln)

-There was one Regular Fast under the Old Covenant. (Lev. 16:29-31)

-Occasional Fasts which occur on special occasions as the need arises. (Mt. 9:15)

On Wednesday, we will be fasting as a congregation. Most will enter into this as a normal fast. Some will participate with an absolute fast. Others will engage in a partial fast. Your physical and medical health should be taken into consideration before fasting. Even those who for medical and health reasons should not abstain from food can abstain from other legitimate enjoyments such as, TV, internet browsing, recreation, entertainment, etc.

Fasting Should Be Done for a Purpose

-To Strengthen Prayer (Ezra 8:3)

-To Seek God's Guidance (Judges 20-v. 26; Acts 14:23)

-To Express Grief (1 Sam. 31:13; 2 Samuel 1:11-12; 1 Jn. 1:9; 1 Sam. 20:34)

-To Seek Divine Deliverance/Protection (2 Chron. 20:3-4; Ezra 8:21-23; Esther 4:16)

-To Express Repentance and a Return to God (1 Sam. 7:6; Joel 2:12; Jonah 3:5-8)

-To Humble Oneself before God (Ps. 35:13)

-To Express Concern for the Word of God (Neh. 1:3-4; Dan. 9:3)

-To Overcome Temptation and Dedicate Oneself to God (Matt. 4:1-2)

-To Express Love and Devotion to God (Lk. 2: 37; Zechariah 7:5)

We will be fasting to help focus our attention on the desperate need of the Gospel to break through on the island of Sumatra. Pray for the believers who are there. Pray for more workers to be sent. Pray for the Spirit to own the Word throughout that island to the salvation of many in this generation.

Tom Nettles Responds to Paige Patterson and David Allen

2010-03-23T04:30:00.003-04:00

In what will go down in Southern Baptist history as the introduction of a new genre of academic literature, last month Paige Patterson, David Allen and William Dembski combined to give a written response to Tom Nettles' review of Dembski's latest book, The End of Christianity: Finding a Good God in an Evil World. Dembski, Research Professor of Philosophy and Director of the Center for Cultural Engagement at Southwestern Baptist Theological Seminary in Ft. Worth, Texas, is well-known for his work in intelligent design.

The End of Christianity was written as "a theodicy that is at once faithful to Christian orthodoxy ... and credible to our mental environment" (4). The book was widely promoted by its publisher, B&H Academic when it was released last year. Nettles' review of Dembski's book was published in the Southern Baptist Journal of Theology. The review is engaging, respectful and takes Dembski's book seriously. Nettles raises some serious questions theological positions expressed in the book--one of which (regarding Noah's flood) caused the administration to have a heart-to-heart with Dembski for clarification and resulted in the author "abandoning" the view he argued in the book.

Because Patterson, who is President of Southwestern, did not think that Nettles' evaluation of Dembski was quite right, he commissioned David Allen, Dean of Southwestern's School of Theology, to write a review of the review. Patterson added a preamble to that document and Dembski added a "Clarification" resulting in, as far as I know, the birth of the first Southern Baptist "Review of a Review with a Preamble and Clarification." In it, Allen accuses Nettles of misreading and misrepresenting Dembski, of engaging in "fallacious" arguments that results in a "less than charitable" review that is "significantly skewed."

This document got a few bloggers excited. One "Baptist Identity" blog team even held a podcast to discuss it and the issues it raised. Only one of the participants owned Dembski's book and none had even seen Nettles' review. That, however, did not hinder their offering their opinions that Allen did a good job in correcting Nettles. Such is the state of intellectual integrity in certain quarters of the SBC Today.

Nettles, Professor of Historical Theology at The Southern Baptist Theological Seminary, has responded to this document in a letter that I am posting below with his permission. Since Patterson & Allen published Allen's review of his review, those who have read that document have a right to read Nettles' response. As you can see, Nettles finds no reason in anything Allen has written to change any of his evaluations of Dembski's book. The contrast between the two documents is stark and represents two different ways to engage issues of theological importance. And the issues raised in Dembski's book are of vital importance.

One of the major concerns that Nettles raises is that Dembski "has subdued the gown of theology to the lab robe of the scientist. He has given to natural revelation the task of tutor to special revelation" (p. 81 of Nettles' review). Allen chastises Nettles for this critique, calling it "inaccurate," leaving one to wonder if he even read these words written by Dempski in the opening paragraph of chapter 6:

The young-earth solution to reconciling the order of creation with natural history makes good exegetical and theological sense. Indeed, the overwhelming consensus of theologians up through the Reformation held to this view. I myself would adopt it in a heartbeat except that nature seems to present such strong evidence against it (55, emphasis mine).

Dembski freely admits that what nature seems to indicate trumps "good exegetical and theological sense," what he also calls "the most natural reading of Genesis" (54).

In the early years of the Conservative Resurgence we were regularly told by the bureaucrats in charge that we simply did not understand the nuances of the positions of those who put their theological views in writing. The keepers of the academy were ruffled when anyone challenged the published views of professors, no matter how well-documented and gracious the challenge may have been. It is both strange and disconcerting to see the same kind of response coming from those same academic corridors thirty years later.

Read Dembski's book. Read Nettles' review. Then read Allen's review of the review. After that, read the response below. Ask yourself which approach to theological discourse and debate you desire to characterize SBC and evangelical life today.

Tom J. Nettles
The Southern Baptist Theological Seminary
2825 Lexington Road
Louisville, KY 40280

Dr. David Allen, Dean
School of Theology
Southwestern Baptist Theological Seminary
Fort Worth, Texas 76122

David,

Though I have never given a public response to reviews of my books and chapter contributions [that I remember], I can appreciate several reasons that you might feel obliged to defend the work of your honorable colleague, Dr. William Dembski. Your reply to my review of The End of Christianity has raised several points, however, at which you seek unjustly to discredit my critique and call into question my fair-mindedness as well as my scholarly care. I thought that you and others interested in this exchange ought to see why your reply has not changed my mind on the issues with which I dealt nor has it presented the issues accurately.

I understand why you would wonder if I believe "the old-earth position is a legitimate Christian option." You go a bit far, though, in suggesting, "Though he does not state it overtly, he seems to deny that one can be an orthodox Christian and subscribe to an old earth creationist position." First and most relevant response: I do not deny that William Dembski is an orthodox Christian. I will not enumerate the many central doctrines of the faith in which he and I would be in total agreement. The list would be too long. In my 34 years of teaching I have known and counted as friends many men that hold an old-earth position who are confessionally orthodox and deeply concerned with the defense and propagation of Christian truth. Dembski's book was written to elicit response. Neither he nor you would think that it would be ignored. He has helped clarify what is at stake in the old-earth hypothesis. He has seen clearly what must be put in context from an orthodox Christian perspective. One, the relation of death and destruction prior to the time of human existence must be explained. Two, how does Genesis 1 relate to that explanation, and consequently to Genesis 2 and 3. These are the two issues upon which I have focused and at no point have questioned his orthodoxy.

You refer to my "assertion that Dembski believes the universe is 13 billion years old and the earth is around 4.5 billion years old," and that I view Dembski as treating this as "an undeniable conclusion that provides an infallible scientific framework for theological discussion." Then you ask where Dembski says it. I merely assume that Dembski says this, you claim. On top of that, I have missed "the fact that Dembski's book is an exercise in speculative theology."

You are right, on the basis of Dembski's material, I assume this. What other assumption could I have? I have invented neither these numbers nor the impression that they are so certain as to warrant his theory of retroactive-effects-lapsarianism. They were provided by Dr. Dembski. I am willing to look at others if he, or you, will provide them. If Dembski does believe that, do you think it is a problem? The only other option he provided was the young-earth chronology, which he obviously does not accept. He introduces, in the form of questions, these other figures and proceeds to develop his thesis with that as the model before the reader (49). "In that case, for hundreds of millions of years, multicelled animals have been emerging, competing, fighting, killing, parasitizing torturing." He never gives any other option, or no other case. He leaves us to assume that his theodicy, including his interpretation of Genesis 1, will keep this scenario intact, while demonstrating that it is a way to maintain this science and Christian theology too.

You are concerned that my use of the word "solely" compromises my meaning and misrepresents the overall project of Dembski. His reinterpretation, by his own admission comes solely because of science. The motive that he attributes to the friends of R. C. Sproul that have not followed him into young-earthism is "One thing and one thing alone: Science." (54) When a friend provides a possible exegetical explanation [footnote 19, 205], Dembski, probably accurately, rejects the nuanced genre and etymological studies as a sufficient explanation and contends that they were introduced under the pressure of modern science's conclusion on the age of the earth. If we have as a common starting point that evil is a result of Adam's fall, what would drive such a reinterpretation as Dembski gives? That he seeks to reinterpret does mean that he believes that any alternate view must be shown to be consistent with the Bible. He is not dismissive of the Bible. That is right and that issue drives him also. If you look at my context, however, you will see that the purpose of the word was to emphasize that Dembski's re-interpretation of the chronology between evil and the fall, and the consequent use of Genesis 1, comes solely from his acceptance of old-earth science. Nothing in the text of Genesis 1 suggests such an approach. Nothing other than old earth and evil's existence prior to human existence could engineer such a complex undertaking. What other reason could exist for such a reconstruction of the centuries old acceptance of the standing of Genesis 1 as it relates to the history of the world? Given our common ground, the sole reason for his departure is his commitment to old-earth scientific orthodoxy. I cannot disagree with your reminder that this is speculative theology (how could anyone doubt it?), but it represents what Dembski thinks is best in light of the necessity of rethinking evil and the fall, for science has assured us, as a part of its orthodoxy, that we are dealing with a very old earth.

You express concern that I am too zealous in pointing to the influence that science exerts in Dembski's discussion. I am clear on the fact that Dembski has taken issue with those members of the scientific community that espouse evolution and that he does not accept "all of these beliefs of the scientific community." I have indicated such in my review. That does not mean that he is tentative about his commitment to the evidence for old earth received from geology and astrophysics. He seems to be virtually certain of that when he says, "I'm hardly alone in my reluctance to accept young-earth creationism. In our current mental environment, informed as it is by modern astrophysics and geology, the scientific community as a whole regards young-earth creationism as scientifically untenable" [126] Where is my "blind spot," or what is "unwarranted" or "inaccurate" in my assumption that Dembski agrees with the beliefs of the scientific community on this issue in spite of the young earth position that "makes good exegetical and theological sense?" Why does he not accept that reasoning? Because "nature seems to present such strong evidence against it." (55) He may indeed hold the theory that any scientific judgment must be made with the caveat of pessimistic induction, but his hold on scientific orthodoxy seems so secure that even "good exegetical and theological sense" can not drive him from it. Is my presentation that he has made nature tutor to special revelation inaccurate in this case? His position on this may well fall within the parameters of acceptability, but I have not misrepresented him.

You fault me for not seeing clearly the distinction between "arguing his position on the assumption that old-earth creationism is accurate" (which he does) as opposed to "arguing his position using old-earth science for support" (which, in your estimation, he does not do). I am willing to grant this distinction; but it makes virtually no difference in the thesis Dembski defends or the theological and exegetical approach he takes. If assuming old-earth science is not quite the same as using old-earth science, I can't see that that disarms the analysis. If you are right here, I surrender to your perceptive powers in seeing such a "clear distinctive." But to me, you seem to be making a distinction without a difference. Does the "assumption that old-earth creationism is accurate" not involve "arguing his position using old-earth science for support." Why would he argue so tediously for such a strange view of cause and effect unless he were utterly committed to the idea that science has demonstrated that the earth is millions of years old and death, destruction, and corruption have characterized it from the beginning? He in fact does present data that he synthesizes in such a way as to support old-earth science and reject young-earth science. He performs the rudimentary task of synthesizing data and positing a working hypothesis for that data (chapter 6). He accepts it as virtual fact and argues a theodicy in light of his, not others', conclusion.

Again, I think you are making a vain objection in saying that I quote Dembski "out of context" in assuming his acceptance of the idea that science has discovered "momentous new truths" and has not gone "massively awry." These are the two options Dembski himself provides. Since he argues for a new paradigm, against the young-earth paradigm, it does not seem logical that he believes science has gone "massively awry" but has "discovered momentous new truths." Does he provide us with another way to conclude which of these he has accepted? On the positive side, his discussion seeks to correct the over-reaction of some thinkers that dissociate present evil from the Fall. His answer is not to dissociate them, but to give his retroactive interpretation. His is simply a different response but still an acceptance of what he has called "momentous new truths." He has moved in the right direction by maintaining the connection between suffering and fall but the consensus of the "current mental environment" (55), which in this case he does accept, drives his answer as truly as it does the others.

You also believe I have been misleading in my discussion of Dembski's use of kairos. Yes, Dembski does see occasions where chronos and kairos intermingle and the one carries the substance of the other. On this issue, however, Dembski states, "Instead of conflating chronos and kairos as young earth creationism does, I propose to detach them." (Dembski 126) This is one of the major issues that drives his entire book and one of the weakest points of your review of my review. I hope you can imagine my bewilderment when you mounted such an argument against my credibility on this issue in saying, "He charges Dembski with moving Genesis 1 to the realm of kairos (God's time) and thus denying that the events there happened in chronos (ordinary space-time). But Dembski makes clear that kairos and chronos are not mutually exclusive and do indeed intersect. As he writes in chapter 16: 'When the visible and invisible realms intersect, kairos becomes evident within chronos. The creation of the world and the incarnation of the Second Person of the Trinity are the preeminent instances of this intersection' (126). Thus, to say that Genesis 1 happens in kairos is not to deny that it also happens in chronos." In fact, that is exactly what he does, exactly what he informs the reader that he intends to do, and summarizes himself as having done. Dembski says in "pellucid" style, "Given that God responds to human sin across time (both retroactively and proactively), there never was a chronological moment when the world we inhabit was without natural evil (or a disposition toward it; it is, for instance, not apparent how, at the moment of the Big Bang, the universe could have exhibited natural evil.)" You also assert in opposition to Dembski's own presentation, "God does not create a fallen world. God creates a good world. As Dembski emphasizes, its fallenness constitutes a subsequent corruption." Dembski, however, wrote, "Our world is dynamic and messy. There never was any other, so far as we are concerned. . . . To be sure, in the intentional-semantic logic by which God creates and organizes the world--not chronologically but kairologically--evil is always logically downstream. In that logic God creates a good world, it becomes even better once human are created, and then it goes haywire once humans sin. Seen chronologically, however, the world has always been haywire." (171, 172) This insistence by Dembski, and quoted in my review, makes your opposite insistence puzzling. "Thus, to say that Genesis 1 happens in kairos is not to deny that it also happens in chronos." Dembski denies it precisely.

You further seek to correct my presentation, "As the context of The End of Christianity validates and Dembski's own clarification statement below makes unambiguously clear, he accepts Genesis 1–11 (and thus Genesis 1 in particular) as happening in ordinary space-time. It therefore fundamentally misrepresents Dembski's position to claim, as Nettles does, that the days in Genesis 1 do not have any palpable existence." I am glad you have the benefit of the "clarification," not only on the flood, but on Genesis 1. As a "careful reader" I see this statement on Genesis 1 as a correction more than a clarification. You seem to think that that is the view he presented in the book. If you really think this, it is an egregious error. You completely missed Dembski's point. I paid careful attention to the progress of Dr. Dembski's argument in several pivotal chapters preceding his interpretation of Genesis 1-3. He would be disappointed if someone did not consider carefully how he builds his justification for his important exegetical chapter. He lays concept upon concept as he constructs a philosophical matrix from which he gives birth to his hermeneutic of reading those chapters kairologically. In "Creation as Double Creation" he summarized his point in his statement, "In particular, God could make the effects of the Fall evident in creation so that those effects, though attributable to the Fall, come temporally prior to it;" (110) and "He can respond to the Fall by changing not only the history that comes after it but also the history that comes before it" (112), and in "Moving the Particles," he writes in anticipation of his treatment of Genesis 1, "The lesson of this chapter, however, is that God can also get information into the world without moving particles," (121) meaning that the historical progress seemingly presented by the temporal relation of Genesis 1-3 is not necessary if we accept the concept of "double creation" and his presentation of information theory. Also important is his presentation of intentional-semantic logic as non-linear (132) and how that affects the "Infinite Dialectic" in which God's anticipatory actions are related to his purposes or priorities, "priority here conceived not temporally or causally [chronos] but in terms of the intentional-semantic logic [kairos] by which God orders the creation" (140, brackets and italics his). All of this serves his interpretive purpose stated clearly, "Genesis 1 is therefore not to be interpreted as ordinary chronological time (chronos) but rather as time from the vantage of God's purposes (kairos)" (142, parentheses and italics his). In other words, that is the world God would have created had he not anticipated the effects of the Fall. The Garden of Eden, segregated from the fallen world in Adam's and Eve's actual experience, allows Adam and Eve to experience what the world would have been but never was and at the same time phenomenologically to experience a fall from perfection and resultantly enter a fallen world (152-53). Now saying that Genesis 1 is "not to be interpreted as ordinary chronological time" and saying that Genesis 1-11 "happened in ordinary space-time" might be saying the same thing. It doesn't appear that way to me. Mine is not a fundamental misrepresentation, but the fundamental truth of Dembski's approach.

In light of all this, where you can find that Dembski accepts Genesis 1 as chronos in his book, I do not know. Of course, there is no doubt that he is "a realist about creation." That is not the point. What was actually created is the point, and what was actually created in chronological time was a fallen, dangerous, death-filled world. You have several paragraphs written in an attempt to make Dembski's view of kairological creation equal one of the eternal things that are unseen, while at the same time asserting the chronos of Genesis. Are you arguing that creation was an unseen eternal thing? God's purpose in creation would partially be in that category, but the result of the act of creation would not. Because I question this, you shift the "dangerous theological ground" to me by insinuating that my critique of Dembski means I don't believe in the imperishable and superior nature of eternal things as opposed to temporal. Let me assure you, as I do my own soul, that my hope is suspended on the Christ through whose completed redemptive work we are promised an inheritance that is incorruptible, undefiled, that does not fade away reserved in heaven for those that are kept by the power of God through faith.

Also, in opposition to my view of the character of the animals that Adam named, your argument calls for a separate creation of a new race of docile submissive animals specifically for Adam's naming in the garden. If he were naming the animals of the original creation, according to Dembski, he was having blood-thirsty, carnivorous, fearful and fearsome creatures surround him for this exercise. Nothing in the text indicates that these animals were a distinct creation from those that God created on days five and six. It was "every beast of the field and bird of the heavens" that God had formed. In addition, the presence of a Garden does not mean that the rest of the world was undesirable and corrupt. A garden can exist of an especially appropriate environment for those made in the image of God while the rest of the world has differing degrees of glory for the habitat of the variety of both the plants and animals that inhabit it. God had different degrees of glory present in the creation from the beginning. Sun, moon and stars differ in glory; fish, birds and land animals differ in glory; angels and men differ in glory. Adam saw this difference in glory and knew that none of the other animate creatures was fit for him, leading to God's creation of woman. All of that which God made in the six days was unfallen. The placing of men in a garden is not an exegetical hint that the rest of the world is fallen.

You state, "but this attempt to disparage the distinction because it is associated with so heterodox a thinker as Tillich is clearly an unfair tactic." I do not disparage it because it is associated with Tillich. I doubt its validity because the New Testament evidence for it is nebulous at best and certainly does not warrant bearing the theological weight that Dembski places on it. You call my lexical work "fallacious" because "in certain contexts" the words may actually have "significantly different meanings." The examples I gave certainly are not exhaustive but are sufficiently representative to show that use of the distinction to build the kind of theological and exegetical edifice Dr. Dembski is attempting is the true fallacy, not my examples of verbal comparisons.

As for the "fallacy of guilt by association," I am not the one that introduced the association. I merely responded to Dembski's introduction of Tillich's distinction and lengthy quote of Tillich's explanation. It seems to me that Dembski wanted his readers to associate his kairological theologizing with Tillich's endorsement of that method. I did not go around fishing for a "heterodox" comparison, to use your word; it was provided for me with an invitation to draw the conclusion I drew. Tillich did indeed use the distinction in service of his radical existentialist approach to a Christianity which had no dependence on the historical existence of Jesus. Dembski's kairological enterprise perfectly fits in creation what Tillich did in Christology. It is not a "cheap shot" or an "unfair tactic" but an honest reading of Dembski's material. A careful reading of the book would not yield my comparison as "patently untrue," but as a sober interpretation as to why Dembski invited the comparison. You call my treatment "untrue" because, as shown above, you apparently do not understand how Dembski interprets the Genesis 1 creation narrative.

We should all be greatly encouraged that Dr. Dembski has publicly stated his reconsideration of the nature of the Genesis flood and has included his view of Genesis 1 as reflecting "ordinary space time." It will be interesting to see how this changed perspective works its way into his view of the chronos of Genesis 1, what that implies about the original condition of the whole world as God created it, and how that relates to the temporal relationship between the Fall and a cursed natural order.

Fraternally,

Tom J. Nettles

Why Southern Baptists Need a Great Commission Resurgence

2010-03-17T23:56:00.006-04:00

Reading and listening to various responses to the Great Commission Resurgence Task Force report give a glimpse into the state of Southern Baptist life. Like any family, Southern Baptists are a mixed bag with a wide variety of both strengths and weaknesses. It would be hard if not impossible to summarize the "state of the convention" in a few sentences because of this variety as well as the very nature of our structure as an association of independent churches.

Maybe I'll write about the discouraging perspectives that are coming out of certain chambers of bureaucracy at a future date. For now, let me simply note that I am encouraged that so many seem to be growing weary of the unhealthy attitudes and actions that have characterized too much of our convention life over the last 30 years. Triumphalism, provincialism, partisanship, banality, triviality, dishonesty and bravado have no place among an association of churches with as many spiritual needs as the SBC has. No longer can denominational leaders throw a pep rally and expect masses to turn out, much less get fired up over glitzy new programs and outlandish promises. Southern Baptists, especially the rising generation--what's left of them--are increasingly unimpressed with such tactics.

Fueling this denominational ennui is a growing awareness of the lostness of the world and the need to marshal resources to the darkest places on earth. When this point is brought up you can expect to hear from certain sectors that "lost is lost" and "a lost person in Alabama is just as lost a person in Afghanistan." No one doubts that, but, as Danny Akin has rightly noted, "All lost people are equally lost. However, all lost people do not have equal access to the gospel. That is what the GCR is about."

Perhaps no one gets this better than Jerry Rankin, the soon-to-be-retired head of the International Mission Board of the SBC. If you are not reading his blog, you should be. He is a prophetic voice at this pivotal time in the convention. Recently, I was pointed to these clip from a message he preached at Mid-America Baptist Theological Seminary in Memphis. He speaks about a dear friend and a region of the world that has captured my heart and the heart of the church that I serve for the last 12 years. We have adopted two unreached people groups from there and sent members to work among them. We have rejoiced at costly the planting of a church in among one of those groups.

Jerry Rankin gets it. Why do Southern Baptists need a Great Commission Resurgence? Watch and learn.

My take on the Great Commission Resurgence Task Force Report

2010-03-12T09:38:00.003-05:00

Providence and a desire to be as thoughtful as I can have kept me from posting my thoughts on the Great Commission Resurgence Task Force (GCRTF) report presented by Chairman Ronnie Floyd to the Executive Committee of the Southern Baptist Convention (SBC) on February 22, 2010. The report has received much attention, as you would expect and as it rightly should. Some of the assessments are very helpful and some are absurd, again, as expected. A helpful compilation of nearly everything on the web about the report can be found here.

From the outset I have been hopeful about and supportive of the GCRTF and their work. I encouraged our local association to express support for this effort. I was interviewed by the Missouri Baptist Pathway two weeks ago and answered some questions about the GCRTF report. The story accurate reflects my thoughts. Rather than repeating what I said then, I simply refer you to the link.

Overall, I am encouraged with the work of the GCRTF. I believe that the team that Johnny Hunt assembled has done a great job of assessing our current SBC structures in light of what ought to be our fundamental purpose for existing (as the report puts it, "to present the Gospel of Jesus Christ to every person in the world and to make disciples of all the nations"). The report consists of 6 "components" including 8 "core values." It is worth reading, or watching the video presentation of it, on the GCRTF website.

The task force has also been very open with Southern Baptists about their work and have sincerely solicited input. The job they undertook (and are still undertaking--this is an "interim" report; the final one will be released May 3, 2010) is monumental. Their recommendations, if approved and implemented by the SBC, will have implications for years to come. If nothing else, the GCRTF report should serve as a call for every Southern Baptist church to pay careful attention to the next 3 months and to send informed messengers to Orlando to vote on the recommendations with discernment.

Following are some of my thoughts on the report.

1. The call for repentance is refreshing to hear, coming as it does from respected pastors and denominational servants. It is a call that every Southern Baptist needs to heed. Joined to it is a call to stop the divisive "rhetoric" that has marred our fellowship and witness. Who can not be grateful for the following words from Ronnie Floyd?

I believe with all my heart that God is calling us to return to Him now in deep repentance of our sin, in brokenness over our sin, denying our pride and selfishness and returning to God with complete humility. The boasting, ego, and pride that goes on in our lives, our churches, and our denomination is unacceptable to God. The disunity in our churches and in our denomination is so wrong and sinful. We need to repent and return to God.

2. I am grateful for the demographic realities that are highlighted in the report. Our too-Western, too-American, too-Southern perspectives on the gospel, church and lostness need huge doses of reality that such demographics can provide. We ought to be embarrassed that we keep so many of our resources--personal and financial--so close to home when, 2000 years after our Lord's commission to make disciples of the nations, there are (in the words of the report) "5,845 people groups who have no access to the gospel of Jesus Christ."

3. I appreciate the emphasis on the local church. This needs to be asserted and reasserted all across the SBC. The report states,

We must return to the primacy and centrality of the local church in our denomination. Jesus loved His church and gave His blood for us. The headquarters of our denomination is not in Nashville, Louisville, Dallas-Fort Worth, Richmond, or any other location of one of our national Baptist entities. The headquarters of our denomination is in each one of the 50,000 local churches and congregations in our convention.

I wish that this emphasis had been spelled out more clearly and directly connected to the call to repentance. How Southern Baptists typically practice church life needs to be reexamined in the light of Scripture. Such an exercise will provide enough reason for repentance to keep us on our knees for a long time.

4. I wish the 8 core values that the report spells out were more gospel-centered. Christ-likeness, truth, unity, relationships, trust, future, local church and kingdom. Under truth the "faith once for all delivered to the saints" is celebrated and under unity it is stated that our working together in love is "for the sake of the Gospel." The gospel is also mentioned under the local church and kingdom values. My concern is that we are living in a day when the gospel has largely been lost because it is too often assumed by evangelicals, including Southern Baptists. Greater emphasis on the person and work of Christ as a core value would be helpful.

5. I wish more radical recommendations were made about the North American Mission Board (NAMB). In fact, my recommendation was that it be shut down and the Disaster Relief Department be fully funded to continue doing what they do better than any other relief organization that I know. The restructuring that has been proposed is significant and perhaps even visionary. I appreciate the move toward decentralization of the work of church planting and of calling on less bureaucratic money-shifting between NAMB and the state conventions. Ronnie Floyd described the current system this way:

While our state conventions keep an average of 63.45% of the dollars within their respective states, the North American Mission Board then sends back to the state conventions an additional $50.6 million due to these cooperative agreements and budgets. This process complicates the work at times, resulting in a lack of productivity and accountability.

The task force's proposal addresses this inefficient system.

6. I am most encouraged by recommendations related to the International Mission Board (IMB). The recommendation that Cooperative Program (CP) allocations going to the International Mission Board be increased by 1% is a start, but in my mind, it is too small of a start. I wish a more radical increase had been proposed.

What is more significant to my mind is the addressing of the irrational policy that has too long existed that restricts our IMB workers, while on stateside assignments, from directly ministering to immigrants from their target people groups who reside in America. When I first learned a few years ago that our IMB workers were "not allowed" to engage immigrants from their people group while in the USA (what used to be called "furlough" but now is "stateside assignment") because such was regarded as encroaching on the domain of NAMB, I found it hard to believe. I knew that if Southern Baptists were made aware of such a policy, whether formal or informal, they would blow a gasket. So I rejoice at component #3 of the report that encourages Southern Baptists to "entrust to the International Mission Board the ministry to reach the unreached and under-served people groups without regard to any geographic limitations."

7. I think the suggestion that "Great Commission Giving" by a church be recognized while reaffirming our commitment to the CP is healthy (component #5). The CP is ingenuous but when it is used as a stick with which to beat churches who sacrificially give to the work of missions in other ways as well, its effectiveness is greatly hindered by the very people who think they are promoting it.

All-in-all, I believe this is a good report and I could recommend that we adopt it as is. My hope is that it will be strengthened before it is released in its final form. Did everything that I suggested to the committee get addressed? No. Some things did not even get addressed. I am sure that is true for hundreds if not thousands of Southern Baptists who, like me, took the committee up on their invitation to offer input. This is how Baptists work together. I am greatly encouraged by the direction to which this report points us as a convention and I intend to continue to pray for Ronnie Floyd and his task force until their work is complete. I encourage you to do so, also.

Memo: How to smoke out a Calvinistic pastor in your church

2010-03-04T19:57:00.011-05:00

Yesterday I was sent the following 3 documents that have been circulating in Western Tennessee among some Southern Baptist Churches. It seems that they were distributed at seminars being held for churches to teach "how to find out if any of your staff are Calvinists and how to get rid of them." Since receiving them I have communicated with others who have verified that they are being made available to Southern Baptist churches in Tennessee, not by any official denominational worker, but by zealous people who view the doctrines of grace as heresy. I am trying to contact one or more of those persons in hopes of better understanding what has provoked this mission.

The first document is in the form of a memo and is entitled, "Reformed Red Flags." It contains a list of 16 "behaviors" to look for when seeking to smoke out Calvinistic pastors. Number 3 on the list is "use of the ESV Study Bible." Someone should alert Crossway immediately. Founders made the list, as did John Piper, Jonathan Edwards, RC Sproul, James White and the first Southern Baptist confession of faith (which is still used at Southern and Southeastern Baptist Theological Seminaries, and which even the famous non-Calvinist Paige Patterson has signed), the Abstract of Principles.

To read the documents in a larger size, click on them.

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The second document is entitled, "Theological differences between Traditional Southern Baptist and Extreme Calvinists." It seems to be a warmed over version (and perversion) of some of the things that Fisher Humphreys put in his book, God So Loved the Word: Traditional Baptists and Calvinism. Most of the depictions of Calvinism in this document are built on the caricatures found in the previous one and many of the views described as "Traditional Baptist" are held by all evangelical Calvinists. Granted, I know the document purports to deal with "Extreme Calvinists," but I defy anyone to capture and put on display such a creature as described below. Are some Calvinists unbalanced? Yes. Are some jerks? Yes. Is there a danger that the profile given below of extreme Calvinism is sweeping into Southern Baptist churches? No. The kind of inaccurate and distorted representations are easy to make (anyone who reads blogs knows this) but they violate the 9th Commandment and should be renounced by anyone--Calvinist or not--who genuinely takes the Bible to be the Word of God written.

Click for a larger size

The last of the documents is recommended to churches to use with new pastors and staff members. The desire expressed in this document that a pastor be forthcoming in doctrinal convictions is commendable. It assumes, however, that the church to which it is recommended does not have a historic Southern Baptist confession of faith (most notably, the Charleston Confession, Abstract of Principles or New Hampshire Statement). A case can even be made that the Baptist Faith and Message is largely a Calvinistic statement, though not as explicit as earlier Southern Baptist confessions. The problem with many of our churches is not that pastors are coming in and trying to teach some "new" doctrine. Rather, it is that they often have drifted from their own stated doctrinal foundations through neglect or liberalism or pragmatism. When a pastor begins to restore those foundations, what he teaches can sound new when in reality it is fully in accord with the church's own doctrinal statements.

Click for a larger size

Much could be said about the wickedness and ignorance behind a campaign to "smoke out" Calvinistic pastors using these dubious tools. However, I want to conclude by issuing a plea to my fellow pastors who may be more reformed in our understanding than others in the SBC. Though these documents promote caricatures and distortions, they are a sad reminder that this is the way that at least some people perceive us. As I have indicated, I don't know anyone who fits the profile that these documents present. I doubt such a person exists within the SBC. Nevertheless, this is how some people perceive us.

What shall we do? Protest and return fire with fire? Point out the practical (and sometimes, doctrinal) Pelagianism of our less Calvinistic brothers? Become defensive and try to answer each accusation point-by-point? I don't think that response is called for. Saying nothing of Proverbs 26:4 for the present, I instead recommend that we take the opportunity to examine ourselves and our ministries and see if there are any kernels of truth whatsoever in the accusations on which the caricatures are built. Enemies can help us even when they are trying to destroy us. Learning from them does not mean that we agree with the charges or judge them fair.

Caricatures die in the presence of long, consistent evidence to the contrary. Our agenda is not to be set by accusations (or even affirmations). We have the Word of God for that. Let's examine ourselves in the light of that Word and determine to live wholeheartedly for our crucified and risen Savior. Critics will come and critics will go. What ultimately matters faithfulness to our Lord expressed through obedience to His Word.

In honor of church planters

2010-03-02T14:43:00.004-05:00

This is from the Sword and Trowel, the magazine edited by Charles Spurgeon during his 19th century ministry in London. It is taken from an article by Edward Leach that appeared in the June 1869 issue.

We honor the men who, subsisting on scanty and humble fare, battling with adversity, and living down prejudice, are seeking to the best of their ability to plant new churches in apparently unhopeful districts. With the accent of conviction on their lips, the truth of God in their hearts, and undying perseverance leading them on, they must succeed in breaking the dreary monotony of a sinful village life. Their preaching may not please the highly cultured; their methods of working may not suit this decorous age; their unambitious lives may fall flat upon the feverish world; but their faithfulness to God, and persistency in his service, shall be rewarded with the divine "Well done, good and faithful." We know no greater heroes than these sufferers of contumely and hatred, who so gloriously bear up and strike dismay into the enemy's camp. Their imperfections are not worthy to be weighed with their virtues. If England is to be evangelized, it must be by such men. Fit them, train them to as great a degree of perfection as mortal man can bear--no standard is too high for God's ministers but let not culture destroy Christian simplicity (it does not in the truly great); let not learning quench earnestness and enthusiasm; let not supercilious affectation snub them, or selfishness despise them.

Pray for the Midwest Founders Conference & the Great Commission Task Force

2010-02-22T10:52:00.005-05:00

I am preparing to travel to St. Louis tomorrow for the Midwest Founders Conference where I will join Ray Van Neste and Phil Newton in speaking on Pastoral Ministry. Unfortunately, Dr. John Thornbury has had to back out of speaking due to health issues (from which, I understand, he is recovering well). Though the temperatures are expected to be about 60º colder than what I am leaving in SW Florida, the fellowship is always warm at this meeting. If you are in the St. Louis area, I encourage you to attend the conference or at least try to catch a session or two.

Please pray that the Lord will use this conference to strengthen to hands of pastors and to prosper the churches they serve.

Today is also the day that the Great Commission Resurgence Task Force (GCRTF) is giving its report to the Executive Committee of the SBC. Ronnie Floyd, the Chairman of the GCRTF will be leading the way in setting forth observations and recommendations that have been formulated since last June. Contrary to earlier, speculative bloviating by the crowd of chronic naysayers, the GCRTF is making this report available to the churches well in advance of the June convention in Orlando. You should be able to access it online tonight around 10:30 PM Eastern time.

Pray for the Executive Committee meeting today. And pray particularly that every God-honoring, Christ-exalting, pride-killing, kingdom-focused recommendation that the task force proposes will resonate with Southern Baptists who are tired of the denominational status quo and who are longing to link arms to take the gospel to the nations.

Samuel Zwemer's prayer for Muslims

2010-02-04T09:13:00.004-05:00

The following article is taken from Kairos Journal, an excellent online source of insight on a wide-ranging array of topics. I highly recommend it.

A Prayer for the Muslim World--Samuel Zwemer (1867-1952)

The great historian of Christian mission, Kenneth Scott Latourette, once said that no man deserved the title "The Apostle to Islam" more than Samuel Zwemer. The 13th of 15 children born to a Dutch Reformed immigrant family in Michigan, Zwemer gave his life to the evangelization of Muslim peoples. For 40 years he worked in Iraq, Bahrain, and Egypt. In his extensive travels throughout Asia, India, Africa, and North America he presented the needs of Muslims to Christians and the gospel of Christ to Muslims.

A plea for persistent prayer for Muslim peoples and lands was a constant theme in his public speaking and writing. [The following prayer is found in Samuel M. Zwemer, Islam and the Cross: Selections from "The Apostle to Islam," ed. Roger S. Greenway (Phillipsburg, NJ: P & R, 2002), 153-154.]

Almighty God, our Heavenly Father, who hast made of one blood all nations and hast promised that many shall come from the East and sit down with Abraham in thy kingdom: We pray for thy prodigal children in Muslim lands who are still afar off, that they may be brought nigh by the blood of Christ. Look upon them in pity, because they are ignorant of thy truth.

Take away pride of intellect and blindness of heart, and reveal to them the surpassing beauty and power of thy Son Jesus Christ. Convince them of their sin in rejecting the atonement of the only Savior. Give moral courage to those who love thee, that they may boldly confess thy name.

Hasten the day of religious freedom in Turkey, Arabia, Iran, Iraq, Afghanistan, and North Africa. Send forth reapers where the harvest is ripe, and faithful plowmen to break furrows in lands still neglected. May the tribes of Africa and Malaysia not fall prey to Islam but be won for Christ. Bless the ministry of healing in every hospital, and the ministry of love at every church and mission. May all Muslim children in mission schools be led to Christ and accept him as their personal Savior.

Strengthen converts, restore backsliders, and give all those who labor among Muslims the tenderness of Christ, so that bruised reeds may become pillars of his church, and smoking flaxwicks burning and shining lights. Make bare thine arm, O God, and show thy power. All our expectation is from thee.

Father, the hour has come; glorify thy Son in the Muslim world, and fulfill through him the prayer of Abraham thy friend, "O, that Ishmael might live before thee." For Jesus’ sake. Amen.

Totally Like Whatever, You Know?

2010-01-22T05:33:00.004-05:00

Taylor Mali's poem, "Totally Like Whatever, You Know?" (HT: Justin Taylor)

Typography from Ronnie Bruce on Vimeo.

Equity for the nations: A Call for 50/50 Cooperative Program giving strategy

2010-01-05T08:18:00.008-05:00

I have spent the last two weeks on 2 continents in 2 countries and 3 major cities in the 10/40 window. Every time I travel in last frontier areas where Southern Baptists have workers trying to penetrate the spiritual darkness with the light of the gospel I experience true ambivalence. On the one hand I am humbled by the character and labors of those who have chosen to live in hard places in order to make Christ known. And I am deeply grateful for the cooperative efforts of Southern Baptists in sending and servicing such devoted workers. We have an ingenious method of supporting gospel workers on the field. On the other hand, I always come away with a sense that we can do better. We can give more, send more and reach further than we currently are if we are willing to reorder our priorities.

As I prepare to leave this region of the world and return home, those old feelings have come back. I have been incredibly impressed with the gospel work that is taking place here and being overseen from here. And I have been frustrated by the fresh awareness of how much more could be done with more resources--resources that exist but simply are not making it to the field.

I listened to a worker describe cutting funds in his budget for Bibles in the heart language of unreached people due to the financial shortfall facing the IMB. I learned of cutbacks in the number or workers that will be joining the efforts to reach Muslims in this region of the world. I heard of other opportunities that could be pursued if only money were available.

Southern Baptist churches should undoubtedly give more to the work of missions. But the truth is, we are already giving enough to overcome the kinds of cutbacks that our workers on the field are experiencing. Our problem is that not enough is making it to the places where it is needed most.

Let me explain.

In 2008 Southern Baptist churches gave $548,205,099 to finance gospel efforts through the Cooperative Program (CP). Of that amount, only $204,385,593 (37%) made it to offices in Nashville to be distributed to causes in the Southern Baptist Convention (SBC) Annual Budget. This means that state conventions of the SBC retained, on average, 63% (nearly $344,000,000) of all offerings that were designate from the churches for the Cooperative Program.

The SBC's Allocation Budget for the CP apportioned 50% of all money received to the International Mission Board, 22.79% to the North American Mission Board (NAMB), 22.16% to theological education, 3.40% to facilitating ministries and 1.65% to the Ethics & Religious Liberty Commission.

That means that Southern Baptists, through the CP, allocated only $102,000,000 to reach the nations in 2008 (the IMB also received $141 million through the 2008 Lottie Moon offering). If state conventions had kept only 50% of all CP funds that year, an additional $88,000,000 would have made it to the SBC budget, resulting in an additional $44,000,000 for the IMB to use in our efforts to reach the nations.

I have no interest in debating the merits of state conventions. I know they do some very valuable things. My own state convention is heavily involved in assisting in the relief work in Haiti. But it is beyond dispute that some of what state conventions do is unnecessary (listen to this talk by Mike Day, DOM of the Mid-South Baptist Association in Memphis, TN) and could be scaled back in order to free up more funds to reach unreached people groups of the world. Without getting into the specifics of all this, I would like to propose that the churches of the SBC instruct their state conventions to operate on smaller budgets. Specifically, I suggest that churches call on their state conventions to operate on no more than 50% of CP funds forwarded to them from local congregations.

Let's keep no more than 50% of CP offerings in the state, and designate no more than 50% of what goes to Nashville for convention-wide ministries within the USA with the remaining 50% or more distributed to the IMB for the nations. To my mind, this seems only equitable.

Equity for the nations. Let's call for it. Let's work for it.

18 years ago today, he was released from captivity

2010-01-04T14:27:00.002-05:00

One of the highlights of my time in Istanbul took place tonight at a dinner table. I had the privilege of sharing a meal with Joel and Margaret Delhart in the home of mutual friends. Joel grew up in Central Asia and continues to live there today. In the summer of 1991 he and a veterinarian, Dr. William Lewis, were working in a remote region of Afghanistan, serving the Hazara people by implementing a vaccination program for their farm animals. On Saturday, July 6, they were abducted by a Mujahideen commander and held for ransom. On January 4, 1992, exactly 18 years ago, Joel was released. Dr. Lewis had been released 3 months earlier after becoming critically ill.

The quiet, humble confidence in God that Joel exudes is recounted in a book that he and a co-worker who was the lead negotiator for his release co-wrote, entitled, The Upper Hand: God's Sovereignty in Afghan Captivity. I was given a copy of the book tonight and look forward to reading the details of the story that I heard over dinner.

Seven years ago, the Deharts also survived a grenade attack on their church during a worship service in Islamabad. Both of them were injured in the attack and live with the resulting challenges of those injuries.

They are passing through Istanbul on their way back to Central Asia to continue serving the people they love by teaching English. Being with them was a reminder of the reality of suffering and sacrifice that many or our brothers and sisters face around the world today. It was also a reminder to pray for those who choose to live in hard places for the sake of the gospel.

The Virgin Birth of Jesus

2009-12-21T10:16:00.001-05:00

Several years ago Larry King, the well-known talk show host, was asked who he would like to interview if he had his pick from all of history. His answer was Jesus Christ. The questioner paused and said, “What is the one question you would like to ask Him?” Larry King answered, “I would ask Him if He indeed was virgin born, because the answer to that would define history for me.”

In one sense, Larry King was right. Because the birth of Jesus Christ is the key which unlocks human history. If Jesus is who the Bible says that He is, then His life and work does indeed define history.

Read more.

Iain Murray on what is lacking in modern preaching

2009-12-14T12:51:00.005-05:00

One of God's wonderful gifts to the contemporary church is Iain Murray. Minister, Author and lecturer, Murray founded the Banner of Truth Trust in 1957. The publication and distribution of "Banner Books" has been one of the chief instruments in the revival of gospel-centered Christianity in our day.

Iain Murray's books and preaching have always proved helpful to me. I regard his 2 volume biography of Martyn Lloyd-Jones as unsurpassed in biographical writing. Volume 1 was used by God to strengthen me at a very pivotal time early in my pastoral ministry and is one of the most influential books I have ever read.

So, when Iain renders an opinion on an important issue, I want to take it to heart. Today I received his latest "Murray News" email. Buried within descriptions of his recent travels and ministries, he offered his view of things that he regretfully finds lacking too often in contemporary preaching. They are not all equally important, but they are all worth considering. I pass along his short, provocative list for my fellow pastors and for future pastors.

Among things missing in too much preaching I regret the following: 1. Too often no distinct text is announced at the outset (almost as though a text is a boring way to start a sermon). But nothing is more important. In former times a preacher often gave out his text twice. 2. Lack of passion and urgency 3. Lack of on the part of the preacher; by which I mean, not faith in his message, but faith in Christ to enable him to speak in His name without dependence on a written manuscript. There is too much paper in pulpits! 4. Lack of memorisation of Scripture! We all ought to know much more Scripture by heart than we do, and especially preachers. An occasional turning up of a reference with the congregation is understandable, but to make a practice of it, and to fail to quote Scripture freely, is to diminish what preaching ought to be. 5. Far better to be short than to be dull! A number of eminent preachers could be quoted who did not think 20 minutes ‘short’ or unacceptable. There ought to be more variation.

Why I am hopeful about the GCR movement

2009-11-19T14:02:00.001-05:00

Over the last several months I have repeatedly been asked why I support the Great Commission Resurgence Task Force (GCRTF) and the broader impetus that led to its formation. A full explanation would include some necessary nuances and caveats that transcend the limits of a blog post, but the main reasons can at least be summarized here. These are, quite obviously, my opinions.

I believe:

The SBC is unhealthy to the point that if it does not significantly change, it will become irrelevant beyond recovery within a few years.
There are many who share my concerns--some of whom have already checked out of convention life while others are headed that way if things don't change for the better.
The SBC represents loads of potential for being an instrument of great good in the kingdom of God. It has been such in the past, and still is in some degree at present, but the potential is greater than anything we have seen thus far.
There are some in the SBC whose vision for what the convention should be is theologically naive and missiologically counterproductive.
There are others in the SBC who don't think about theology and missiology at all.
There are still over 6000 unreached people groups in the world--2000 years after our Lord commissioned His church to make disciples of all peoples.
The leaders who are at the helm of the call for a GCR are trustworthy men. I disagree with them on some doctrinal issues. But I do agree with them on the most important points of doctrine and I believe them to be men of integrity who will not kowtow to political pressure, even if it causes them to stand against men they esteem and love.
The GCRTF could--and should--come back with radical, convention-shocking recommendations that are rooted in a vision to marshal our resources to reach the nations.
The call for a GCR could be the greatest hope of this generation to unite churches around the gospel, under the sovereignty of God, to give our utmost energies to making disciples of the nations.

I am 52 years old. I have zero interest in investing one more dime or one more minute in any religious organization that does not serve churches in the mission to reach the nations. Our church is ramping up our efforts and sharpening our focus in this area and we want to partner with other churches that have a similar vision. We want to be challenged, encouraged, strengthened and linked with like-minded churches with whom we share core commitments.

I believe that at least many on the GCRTF share these concerns and believe that the SBC can become a far more effective vehicle than it currently is to assist churches in their efforts to enlarge the kingdom of God. If these concerns are courageously addressed in the GCRTF recommendations, then the SBC will be challenged to pursue a path that could lead to our most useful days.

I have been around long enough to have been adequately disabused of any denominational naivety. Programs come and programs go. Bravado and superlatives seem almost endemic to SBC life. Some may be tempted to speak of the GCR and the GCRTF in such ways. I am not in that number. I am hopeful, but I am not naive. I pray for Ronnie Floyd and his committee every day and I encourage you to do so, as well.

We desperately need what the best declarations coming from those involved in the GCR movement are calling for. So I have been and remain supportive of the effort and praying that the Lord will use this to awaken, empower and unite Southern Baptists for the renewed purpose of "eliciting, combining, and directing the energies of the denomination for the propagation of the gospel."

Charles Simeon, Calvinism, Arminianism and Cooperation

2009-11-18T05:52:00.005-05:00

Charles Simeon was an Anglican who served Trinity Church in Cambridge, England for 54 years. The story of his life and ministry are fascinating and challenging to modern pastors who tend to be soft and too quick to retreat in the face of opposition and trial.

Simeon tells the following story from his early years of a meeting that he had with the venerable John Wesley. A young, largely unproven Calvinist engages an older, much revered Arminian. The conversation--and heart behind it--is instructive for us today as we contemplate how brothers should relate to those with whom we disagree on important doctrinal points. Too often we allow our disagreements to eclipse completely the fundamental beliefs that we hold in common.

Danny Akin and Bruce Ashford have recently addressed the issue of Calvinists and non-Calvinists working together in the Southern Baptist Convention. What they write is helpful and exudes the kind of spirit that should characterize all of us who genuinely want to see spiritual and doctrinal renewal in the SBC, hopefully through efforts to promote a Great Commission Resurgence. Tim Brister has added his reflections to the conversation as well, reminding us that while we should not allow secondary or tertiary concerns unnecessarily divide us in gospel enterprises, we must never lessen our insistence that primary, fundamental issues be firmly and clearly held.

Now let's allow Charles Simeon join the conversation (he writes about his experience in the third person perspective). He has something to teach us. May the Lord grant us a double portion of his spirit today.

A young Minister, about three or four years after he was ordained, had an opportunity of conversing familiarly with the great and venerable leader of the Arminians in this kingdom; and, wishing to improve the occasion to the uttermost, he addressed him nearly in the following words: "Sir, I understand that you are called an Arminian; and I have been sometimes called a Calvinist; and therefore I suppose we are to draw daggers. But before I consent to begin the combat, with your permission I will ask you a few questions, not from impertinent curiosity, but for real instruction." Permission being very readily and kindly granted, the young Minister proceeded to ask, "Pray, Sir, do you feel yourself a depraved creature, so depraved, that you would never have thought of turning unto God, if God had not first put [it] into your heart?"--"Yes," says the veteran, "I do indeed."--"And do you utterly despair of recommending yourself to God by any thing that you can do; and look for salvation solely through the blood and righteousness of Christ?"--"Yes, solely through Christ."--"But, Sir, supposing you were first saved by Christ, are you not somehow or other to save yourself afterwards by your own works?"--"No; I must be saved by Christ from first to last."--"Allowing then that you were first turned by the grace of God, are you not in some way or other to keep yourself by your own power?"--"No."--"What then, are you to be upheld every hour and every moment by God, as much as an infant in its mother’s arms?"--"Yes; altogether."--"And is all your hope in the grace and mercy of God to preserve you unto his heavenly kingdom?"--"Yes; I have no hope, but in him."--"Then, Sir, with your leave, I will put up my dagger again; for this is all my Calvinism; this is my election, my justification by faith, my final perseverance: it is, in substance, all that I hold, and as I hold it: and therefore, if you please, instead of searching out terms and phrases to be a ground of contention between us, we will cordially unite in those things wherein we agree."
The Arminian leader was so pleased with the conversation, that he made particular mention of it in his journals; notwithstanding there never afterwards was any connexion between the parties, he retained an unfeigned regard for his young inquirer to the hour of his death.
(Charles Simeon, Expository Outlines on the Whole Bible, Vol. 1: Genesis-Leviticus Preface, pp. xvii-xviii)

SBTS Panel Discussion on Multi-Site Churches

2009-11-05T13:40:00.001-05:00

Al Mohler led a panel discussion hosted by Southern Baptist Theological Seminary two days ago. Greg Gilbert is the lone opponent of the practice among the panel members. Other participants are Kevin, Ezell, the lead pastor of High View Baptist Church in Louisville, Kentucky--one church meeting in six locations, Gregg Allison, professor of Christian Theology at SBTS and theological consultant to Sojourn Church, another Louisville church that has recently started multi-site services and whose founding pastor, Daniel Montgomery, also participated on the panel.

The conversation is very helpful. I am grateful for Southern's willingness to address it. I am particularly grateful to Greg Gilbert's insistence that Scriptural justification cannot be assumed. Important questions are raised that demonstrate the necessity of carefully studying New Testament ecclesiology.

Resolution of support for the Great Commission Resurgence Task Force

2009-10-20T21:11:00.002-04:00

Tonight, at the annual meeting of the Royal Palm Baptist Association in southwest Florida I submitted the following resolution. It was unanimously approved and the moderator asked that it be sent to all the churches in the association. If you want more information on the work of the Great Commission Resurgence Task Force, check out this website.

Resolution of support for the Great Commission Resurgence Task Force
Presented October 20, 2009

Whereas many Southern Baptist leaders have called for a Great Commission Resurgence within the convention, and

Whereas last June Dr. Johnny Hunt, President of the Southern Baptist Convention, appointed a task force to study how Southern Baptists can work more faithfully and effectively together in serving Christ through the Great Commission, and

Whereas that Great Commission Resurgence Task Force has asked Southern Baptists to pray for their work, and

Whereas the task force is to give a full report with recommendations at the 2010 Southern Baptist Convention scheduled to meet in Orlando, Florida,

Be it therefore resolved that the messengers of the Royal Palm Baptist Association, meeting in its 51st annual meeting in Ft. Myers, Florida, call on all the churches of the association to pray for the Great Commission Resurgence Task Force and its work;

Be it further resolved that the churches of our association be encouraged to pray for an outpouring of the Spirit of God in reviving the churches across the Southern Baptist Convention and beyond for the sake of the extension of Christ's kingdom;

Be in finally resolved that the pastors and churches of the Royal Palm Association be encouraged to recommit themselves to the comprehensive work of making disciples according to Great Commission of Jesus Christ.

USA Today on banning evangelical faith from sports

2009-10-15T09:08:00.003-04:00

Tom Krattenmaker thinks that religion and sports don't mix. At least certain kinds of religious conviction shouldn't be allowed in the realm of athletics.

With the release of his book on the subject, Onward Christian Athletes: Turning Ballparks into Pulpits and Players into Preachers, Krattenmaker looks to extend his peculiar views of religious discrimination to a larger audience.

His recent article in USA Today has has already begun that effort by taking aim particularly at University of Florida's Heisman Trophy winner, Tim Tebow. Krattenmaker acknowledges the value of having some "moral guidance" infused into sports through religious, particularly Christian, sportsmen. But that good is outweighed by the bad that comes when kind of Christianity being espoused is Tebow's type--the conservative and evangelical kind.

The problem, as Krattenmaker sees it, is that "civic resource know as 'our team'--a resource supported by buying, game-watching and tax-paying--is being leveraged b a one-truth evangelical campaign that has little appreciation for the beliefs of the rest of us." Despite acknowledging that "Jesus-professing athletes are among the best citizens in their sector" who "commit good deeds daily in communities across this country" he is deeply concerned about a "shadow side" of their influence that comes from the exclusivity of their faith.

(read the rest of this article)

Spiritual Warfare on Pilgrim Radio

2009-10-13T12:46:00.002-04:00

On October 19, 2009 Bill Feltner and the good folks at Pilgrim Radio will begin broadcasting a series of sermons I preached last year on spiritual warfare. The station is located in Nevada and its programs can be heard in the southwestern United States as well as on the internet. Check the links for more information.

International Blasphemy Day-A Christian Response

2009-09-30T11:14:00.008-04:00

Today is International Blasphemy Day, sponsored by the Center for Inquiry. The Center's mission is "to foster a secular society based on science, reason, freedom of inquiry, and humanist value." As part of the day's celebration the CFI is sponsoring a blasphemy contest, inviting people to submit poems, phrases and statements that are blasphemous.

I have written a brief article about this for a more general audience at Examiner.com that you can access here.

While the creation of this "holiday" may tempt believers to become indignant and to feel persecuted, I don't think those are the best responses that we should have. Al Mohler gets it just right when he counsels Christians to "take no offense" at the establishment of this day.

Refuse to play into the game plan of those sponsoring International Blasphemy Day. The Lord Jesus Christ was and is despised and rejected of men. Our Lord bore the scorn heaped upon him by his enemies. Christianity is not an honor religion. Believers in the Lord Jesus Christ are not commanded to defend his honor, but to be willing to share in the scorn directed to him. Is the servant greater than his master?

Rather than offense, we should take pity--genuine pity. The kind that Jesus had for Jerusalem when He looked over the city and wept because of their unbelief. "How often I wanted to gather your children together, as a hen gathers her brood under her wings, but you were not willing" (Luke 13:34). Sometimes we get lulled to sleep about the true spiritual condition of those outside of Christ. With the increasing secularization of our culture, events like the International Blasphemy Day ought to rouse us from such delusions.

A second response we ought to have is hope. Not the kind of hope that arises out of unbelief that something will or could happen, but biblical hope--the kind that is confident about the future because of the past. Hope that is biblical takes the promises of God and makes them present blessings because in Christ--through His life, death and resurrection--every last one of them is "Yes!" and "Amen!" (2 Corinthians 1:20).

The hope that belongs to every Christian on Blasphemy Day is this: First, we are confident that blasphemers can be converted. They can be conquered by grace and swayed by the gospel to become loyal followers of Christ and servants of God. Such was Paul. Such was I and, if you are a Christian today, such were you. So don't hate blasphemers or dismiss as hopeless. They aren't! God can change them. He has been doing so throughout history.

Secondly, we are confident that one day every blasphemer will bow to Jesus as Lord. Either they will do so while there is still opportunity to receive forgiveness and new life in Him through faith, or they will bow in terror and endless sorrow on the day of judgment. But we can be sure "that at the name of Jesus every knee will bow, of those in heaven, and of those on earth, and of those under the earth, and every tongue will confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11).

Christ will not be undone by blasphemers. He will conquer them either by His grace or His justice. This is our hope--our confidence. And we should live as those who are thus assured.

Southwest Founders Conference, September 24-26

2009-09-16T15:02:00.002-04:00

I am looking forward to participating in the 2009 Southwest Founders Conference next week, hosted by Heritage Baptist Church in Mansfield, Texas (just outside Ft. Worth). The theme is, The Foolishness of Preaching. I am scheduled to speak 3 times. If you are in the area, try to catch some of the sessions. It begins Thursday, September 24 and concludes Saturday.

Andrew Nicewander will provide liveblogging during the conference. Check out his blog to get summaries of the messages. I'll undoubtedly be tweeting during conference. ;)

Logos for Mac

2009-09-09T05:03:00.000-04:00

I have used Apple computers since an IBM salesman talked me into buying a Macintosh SE in 1988. Both he and his boss were using Macs. I have never regretted that decision even though it put me in the tiny minority of computer users and subjected me to paternalistic expressions of pity displayed by owners of "real" computers. In fact, I couldn't even talk computers with my PC buddies because I didn't know their language (backslash, colon, reboot, blue screen of death, etc). All I knew was English. Fortunately, my Mac understood me just fine.

The only major downside to living in the Mac world was the hesitancy of software developers to write programs for the Macintosh platform. Only a few programs were written exclusively for Macs and those typically were related to the field of desktop publishing. It as simply part of the Mac experience to do without certain software that was readily available in the PC world.

Over the last 10 years the one software package that I most wanted for my Mac was Logos Bible Software. Whenever the opportunity arose I would make my appeal to the good folks at Logos. In March 2005, when they announced a Mac version was in the works, I got excited. After several delays the product was released last December. Two upgrades later, version 1.2 is currently available and is well worth the consideration of anyone looking for a Bible software program for a Mac.

As with any good program, Logos performs quick and easy searches of the resources that come with the program (although "quick" is relative, based on the number of resources that are being searched). What makes Logos stand out is the number of resources that are available. Over 700 titles (including dozens of Greek, Hebrew and English biblical texts) come with the Scholar's Library: Gold edition and over 10,000 titles are available.

Having access to so many books electronically is the single greatest feature of Logos. Their commitment to increasing their offerings is evident in the new titles that regularly appear on pop up windows when the program is launched. The ability to search for words or topics across any or all of those resources is a valuable time-saver.

The second most impressive feature is the way that Logos facilitates footnoting. Nine styles of citation are available, including, Chicago Manual of Style, APA, MLA and Turabian. All you have to do is copy and paste to your document any material you wish to include from a Logos title. The citation is automatically formatted and placed on the page.

I have used Accordance software for several years and have been very satisfied with it. It continues to be my default Bible study program, but I have found it easy to get up to speed on Logos. If I were not already heavily invested in Accordance I would certainly consider making Logos my primary Bible software program. It is expensive (from $259.95 for the basic Bible Study Library to $1379.95 for Scholar's Library: Gold edition) as far as programs go, but the resources that come with it and are available to add on are a fraction of their hard copy counterparts.

One final word of commendation. The staff that supports Logos have been very professional and helpful. I have needed technical support twice and each time talked to a technician who was patient and responsive to my questions. The company website is also easy to navigate and filled with helpful information.

I recommend both the company and the product.

Calvinist vs. Arminian evangelism

2009-08-25T22:26:00.002-04:00

These caricatures are funny. To adapt a phrase from my friend, Voddie Baucham, if you can't laugh, you oughtta say ouch! Enjoy.

The Southern Baptist Convention Must Change or Die

2009-08-20T15:39:00.002-04:00

Yesterday Dr. Al Mohler, President of The Southern Baptist Theological Seminary, gave an address to students on the future of the Southern Baptist Convention. Dr. Mohler's analysis is very instructive. He compares the SBC to General Motors, which had its heyday in the mid-20th century and, because of a failure to adapt to a changing world, saw its fortunes decline to the point of bankruptcy.

I encourage every Southern Baptist to listen to (or watch) this address. For some, his words will resonate as a welcome addition to what has been voiced from various sectors of the SBC for years. For others, what he has to say may be eye-opening or even alarming. Though I could wish it were otherwise, there will no doubt be a few who try to dismiss his warnings as extremist and somehow disloyal to all things conservative in the SBC.

The winds of change are blowing across the SBC. Those who recognize the need for change must stand with and encourage those denominational leaders who are trying to point the way forward with a renewed commitment to the centrality of the gospel. In his address to SBTS students, Dr. Mohler is doing just that.

I have tried to explain these issues for a broader audience of readers in a different forum. At the suggestion of Marty Duren (who has also written on this issue), I have recently agreed to write for examiner.com, a new online news outlet that features local writers for most of its news. My assigned area is "Christian Spirituality Examiner" for the Tampa Bay area. Most of my articles there will be broader than the SBC world and will seek to address issues from a gospel-centered, Christian perspective. If you are interested in knowing more about this new venture, email me.