Tuesday, June 3, 2014

Eugene Dewitt Brady (1916 - 2014)

Eugene Dewitt Brady (1916 &endash; 2014)

Below is the obituary that they family asked me to compose for my wife's grandfather, who died early this morning.

Eugene Dewitt (Gene) Brady of Nebo died Tuesday, June 3, 2014, at the age of 98. He actively worked on his farm until just a short time before his death. That he died peacefully in the hospital from pneumonia is one of the great anticlimaxes of history, since throughout his life he was never hospitalized by illness but was a frequent and infamous visitor to local emergency rooms due to his many adventurous and death-defying mishaps and injuries.

Gene was born to James Thomas Brady and May Preissinger on February 16, 1916, on the same farm at which he has resided to this day. His father died in 1933, leaving behind nine children with his wife, who herself died in 1941. In 1935 Gene joined the Civilian Conservation Corps. He served the CCC in Missouri, Nevada, and Oregon. After he left the CCC, he resided briefly in Anaheim, California. While working there in a cannery he met Lillie Ada Matthews of Heber Springs, Arkansas, whom he married on January 14, 1942.

The world was at war, and Gene joined the United States Army on September 1, 1942. He served in the Pacific theater of the war as a Radar Tech Sergeant with the Deadly 166th AAA Gun Battalion until his discharge on December 17, 1945. His battalion served in Australia, New Guinea, Leyte, Palawan, Mindoro, Mindanao, and other locations throughout the Southwest Pacific.

After the war, Gene returned to the farm in Laclede County with Lillie to raise their two children, Dale Eugene Brady (1943) and Marsha Ann Brady Prock (1948). In addition to his farming activities, he founded and operated the Brady Wood Treating Company for several years. Gregarious and generous, he became an integral part of his rural community. He voluntarily maintained private roads and county roads in the area, annually gave dictionaries to children in the Plato Elementary School, and served as a good neighbor.

Gene was among the longest-tenured members of the Cedar Bluff Baptist Church, serving there as a deacon. The church sanctuary sits on land that adjoins and once belonged to the Brady farm. He was ever faithful to the church in attendance, service, giving, and leadership. He and Lillie were earnest students of the Bible and devout practitioners of their faith.

Gene’s family and friends remember him as a playful and mischievous character with many idiosyncrasies—most of them delightful. He believed that cattle ought to remain in a pasture out of some moral obligation to “honor [his] fence,” whether the fence needed maintenance or not. He preferred over the use working dogs or agricultural implements to herd cattle by threatening them with his Buick. He never met a broken John Deere part for which he didn’t think that he could manufacture for himself a superior replacement. Our hearts are emptier today, but our highways are safer.

Gene is preceded in death by his wife and all of his siblings. He is survived by two children, Dale Brady and wife Phyllis of Nebo; and Marsha Prock and husband Stanley of Competition; six grandchildren, Tracy Barber and husband Bart of Farmersville, TX; Shannon Prock of Hartville; Matthew Brady and wife Beth of Southaven, MS; Sharon Fletcher and husband Kevin of Houston, TX; Shana Amos and husband Scott of Casper, WY; Shandy Williams and husband Brad of Columbia; and nine great-grandchildren.

Funeral services will be Thursday, June 5, at the Cedar Bluff Baptist Church, with interment to follow at the Cedar Bluff Cemetery. Rev. Bill Jetton, Rev. Matthew Brady, and Dr. Bart Barber will preside. Viewing will be Wednesday evening, June 4, at Shadel’s Colonial Chapel.

Friday, April 4, 2014

A Tale of Two Windows

Not long ago I had two windows open on my computer screen. On the one, I was being invited by a Facebook friend—a friend who is very liberal—to enter a comment thread and explain how it is that Christians could be so meanspirited and hard-hearted and judgmental and un-Jesus-like against people who live contrary to Christian sexuality. Although I often participate in the discussions that he hosts, I had to decline that night. The reason why I had to decline was because of the other window open on my computer desktop. In that window I was filling out the necessary paperwork to visit a prison in order to minister to a person who is a convicted sex offender. Of course, convicted sex offenders are the true pariah of our day and time.

Not long after that, I was invited (by someone else) to participate in an online discussion to defend Christians from charges that we are willing to let little children starve halfway across the world because of "sexual politics," at which time I was, no lie, on the computer making arrangement to actually GO to Africa, halfway around the world, to minister to the people there.

Today, I see another such discussion (no invitation from anyone yet) about how TEN THOUSAND CHILDREN are just going to starve to death because of how heartless conservative Christians really are, but I didn't see it until just now because I've been out all morning with SBC Disaster Relief crews helping people who were victims of a local tornado just fifteen hours ago.

To all of you who are launching a campaign in one window on my computer to try to make me feel guilty for being true to the faith (not MY faith, THE faith), I must tell you, the reason why you aren't succeeding with me is because of the other window on my computer.

Wednesday, March 5, 2014

Of Pastors and Presbyters

When historians turn to consider the early twenty-first century in Southern Baptist life, a number of momentous events from our annual meeting will figure prominently. The revision of the Baptist Faith & Message in the year 2000 marked a turning-point in the history of our confession of faith and will be remembered as a milestone in the story of the Conservative Resurgence. The 2006 election of Frank Page later propelled him into his current role at the Executive Committee of the Southern Baptist Convention, and the meeting (its prelude and its aftermath) launched Southern Baptist blogging. The 2012 election of Fred Luter as the first African-American President of the Southern Baptist Convention stands head and shoulders above all of these other historical events as a key element of a story that reaches all the way back to the convention's formation in 1845.

But something else has been happening in the Southern Baptist Convention—something that has not appeared on the agenda of any of our annual meetings—that will also figure prominently in our recollection of this moment in our history. This is the era when Southern Baptist churches in large numbers began to change the governance of our churches. This is the day of the "elder-led" movement in the Southern Baptist Convention.


The previous form of church government—congregationalism with varying levels of pastoral leadership and responsibility—held sway over Southern Baptist life for a century and a half. What factors have led to its precipitous decline?

The rise of the New Calvinism is one important factor. Groups like Mark Dever's IX Marks have championed the transition to elder governance as an important means to increasing church health. Other groups among the New Calvinists, even if they have not been as focused on ecclesiology as Dever's group has been, have lifted up a number of Presbyterian or presbyterial voices as heroes to younger Southern Baptists. The correlation between the elder-led movement and the New Calvinism is tight (although Southern Baptists from more than one soteriological viewpoint are embracing the elder-led option), and when the soteriological pendulum swings the other way, the most lasting impact remaining upon Southern Baptist churches by this movement may very well be the structural changes that it made to local churches by means of the spread of elder-led polity.

The sorry state of congregationalism in many of our Southern Baptist churches is another key factor. For decades nobody in the Southern Baptist convention SAID anything nice about congregational business meetings, and in too many dysfunctional churches it had been at least that long since anyone had DONE anything nice in a congregational business meeting. Furthermore, congregationalism had, in too many places, ceased to enjoin entire congregations in the search for God's will and had become the vehicle by which mean-spirited tyrants—too many of them unconverted—lurked in the shadows and dominated the church as covert power brokers. I previously wrote about this phenomenon in my blog post Pseudo-Congregationalism Is from Satan. Most of those who experienced these abuses first-hand, plus a number of those who heard the stories, were ready for an alternative.

A related matter is the weak and sorry state of the office of pastor/elder/overseer in so many of these dysfunctional churches. Bad congregationalism had eviscerated and emasculated many a minister of the gospel. A sizable number both in pulpit and in pew knew that something was amiss in an arrangement in which the pastor is little more than a hired speaker forced to cower in his corner in the meeting house.

A final factor to consider is the incongruity between what we as Southern Baptists said about the office of deacon versus what our deacons actually did. Much of the Southern Baptist preaching about deacons in the last half of the twentieth century would meet the formal definition of a riv (a literary device from the Old Testament prophetic books in which God formally airs his grievances against His people). The comparison and contrast between deacons and elders has been a mainstay in this conversation as Southern Baptist churches have considered the change to elder-led polity.


What have the advocates for elder-led polity hoped to accomplish for Southern Baptist churches? Some, before enumerating perceived pragmatic benefits, have simply advanced the case that elder-led governance is the most biblical form of church polity. Southern Baptist congregationalism was made much more vulnerable to these attacks by the abandonment of the word "elder" in Southern Baptist parlance near the beginning of the twentieth century. Since the word "elder" is spread throughout the pages of the New Testament, and since Southern Baptists, having chosen the word "pastor" to the exclusion of "elder," appeared to the casual observer not to have any such thing as an elder, the moment was ripe to make the case that the "People of the Book" had abandoned something biblical.

Proponents of this change in church polity also reminded Southern Baptists that the elder-led pattern can be entirely compatible with Baptist belief, and indeed, can be identified in Baptist history. Particularly among Particular Baptists, plural-elder congregationalism appears in church minutes and confessions of faith as the practice of many early Baptists.

Among the pragmatic appeals was the suggestion that a transition to the elder-led pattern would liberate pastors from the tyranny of loneliness in an overwhelming task. "God never intended for one man to try to do this job alone" is a winsome slogan to the ears of a group of people who, in survey after survey, are highly isolated and overburdened. To impanel a board of elders is to call for backup, so they say.

Another winsome feature spanned both pragmatism and biblical fidelity: the prospect of elevating the station and power of pastors/elders/overseers in the church. Pastors in beleaguered situations knew that they should have more power to lead and they wanted that power, confident that the church would operate more smoothly and accomplish more ministry once their congregational roadblocks were out of the way.

Causes for Concern

As someone who despises so much of what has passed for congregationalism in Southern Baptist churches, I welcome and embrace the new openness in our churches to revisit our polity and make it better and more biblical. Also, I acknowledge that some of the more careful and faithful implementations of polities more dependent upon the leadership of pastors/elder/overseers in the local church have been both a success and a blessing. Nevertheless, in the broader movement, I see some causes for concern.

  1. The Lapse into Presbyterianism: I've been blogging for a long time now, and I hope that my readers recognize me as a cordial interlocutor with my more Calvinistic brethren. Specifically, I am not among those who reflexively cry "Presbyterian!" at every juncture when someone discusses his soteriological convictions. Permit me to air my view that the elder-led approach, if done carefully and well, can be done in a way that is more Baptist than Presbyterian. I am no opponent of these implementations.

    And yet, although everything I read from the hand of Mark Dever is unmistakably Baptist, when local churches put down their copies of Nine Marks of a Healthy Church and go about implementing what they think they've read, the results sometimes look a lot more like John Knox than Mark Dever. Some of the individual points listed below will serve as the specific indicators of this diagnosis, but I'm going to leave it unsubstantiated for the moment in order to free this space in the essay to speak about the general phenomenon.

    A lot of interaction is taking place at this moment between Southern Baptists and Presbyterians or quasi-Presbyterians. Some of this is due to the facts of American Evangelicalism; some of it is due to the unique influence of men like Al Mohler. At least some movement of pastors between Southern Baptist life and Presbyterian life is taking place—Southern Baptist pastors becoming Presbyterian and Presbyterian pastors becoming Southern Baptist. In saying this I am not alleging a wrong (Southern Baptists ought to talk to more people than just Southern Baptists) so much as I am observing a trend.

    Because of this interaction and familiarity with Presbyterian life, when local Southern Baptist pastors start out to implement elder leadership in their local churches, the Presbyterian model may be more familiar to them, being as widespread as it is, than is the subtle nuance of the more Baptistic varieties of elder-led polity. Indeed, whether unwittingly or deliberately, "elder led" often becomes something more like "elder ruled."

    Since the move to elder-led polity is indisputably a movement TOWARD Presbyterianism, it is perhaps not surprising that the move sometimes fails to stop short of full-fledged Presbyterian polity.

  2. The Cleavage of the Presbytery: Although a less-noble author might have used that subtitle for a condemnation of immodest female preachers, I'm talking about the unsettling tendency among elder-led Southern Baptists to set aside our unified presbytery for a divided presbytery. A divided presbytery has a bifurcation between preaching elders and lay elders. A unified presbytery holds all pastors/elders/overseers to be occupants of the same biblical office without distinction. After all, the New Testament does not give qualifications for two kinds of elders, does not enshrine terminology for two kinds of elders, and does not assign tasks to two kinds of elders. A misreading of I Timothy 5:17 lies at the root of the error of a divided presbytery.

    I've spoken with Mark Dever about this topic (although he may not remember and probably doesn't have any idea who I am). He affirms a unified presbytery and does not agree with the bifurcation of preaching elders and lay elders that is a prominent feature of the Presbyterian system. And yet, is the bifurcation of staff elders and non-staff elders not a bifurcation just the same? Doesn't it appear important to the IX Marks system that some of the elders be people who are not paid at all? And yet, doesn't I Timothy 5:17 seem to suggest that all of the elders are paid something, just not all the same thing?

    If a careful, conscientiously Baptist, elder-led Southern Baptist church of the new type were suddenly to receive a windfall and were able to provide full-time income to all of its elders, would it feel compelled to go out and elect more elders, just to make sure that at least some of the elders were non-staff? I think a good many of them would. Although there is a strong, biblical case to use the term "elder" to refer to pastors/elders/overseers, and although there is a strong, biblical case to permit multiple elders to serve in a single congregation, where is the biblical case for insisting that some of these elders be unremunerated by the church, or for making any cleavage between different subcategories of elders?

    As a final word of clarification, if straitened financial circumstances cause one or more (or ALL) of a church's pastors/elders/overseers to go unpaid, I have no problem with that. I become concerned when the choice to have unpaid elders is strategic rather than circumstantial.

  3. The Demotion of Pastors: Another remarkable feature of this movement is related to the insistence upon non-staff elders. In many of the congregations that are adopting elder leadership, pastors other than the top pastor in the organization chart—men we might refer to as "Associate Pastor" or "Assistant Pastor" in the traditional parlance—are being excluded entirely from the elder board. And so, in selecting elders, these congregations are passing right over men who have already been ordained into the pastor/elder/overseer ministry, have trained and have been credentialed, and are serving in the role of pastor/elder/overseer in that local congregation. The congregation is passing over these men and are elevating onto elder boards laypeople from the congregation.

    I had a recent conversation with a young man being called to one of these churches. After talking with me, he approached the lead pastor of the congregation and asked, "Hey, if I'm the Youth Pastor, and if pastors, elders, and overseers are all the same thing biblically, then why don't I get to come to the elders' meetings?" The lead pastor replied, "Wow! I hadn't thought of that. I just read IX Marks of a Healthy Church, thought it sounded good, and started implementing it here as best I could, but I never considered that other staff pastors might need to be elders. We probably ought to change your job title to take the word 'Pastor' out of it."

    As an editorial note, it is remarkable to me that a movement holding out the promise to elevate lead pastors out of situations of bad congregationalism—situations that did not accord to them the rightful and biblical respect and leadership role that pertained to them—would then be used by lead pastors to deny the rightful and biblical respect and leadership role that pertains to other pastors in the congregation. Every pastor ought to be considered a full-fledged elder in our congregations. Indeed, ONLY pastors ought to be considered elders in our congregations.

  4. The Dismissal of Pastors: I know of two pastor-friends in recent months who have been fired by elders whom they themselves installed into the office of elder while the pastors were trying to transition the churches to elder leadership. In case you missed what happened there, these pastors (a) decided to adopt the elder-led model, (b) hand-picked leading laypersons in the congregation to serve as elders, (c) saw to their election as elders in the congregation, and (d) were promptly sent packing by the elders they had selected. In both cases there was no congregational vote involved (unless I've somehow misunderstood).

    I asked one of them, "If you hadn't made those guys elders at your church do you think they would have done this or even COULD have done this to you?" The answer? No.

    History guys should stick to talking about the past and should avoid prognostication about the future, but I'm going to go there: I predict that the stories of bad Presbyterianism that will come out of this new polity in Southern Baptist churches will make the old stories of bad congregationalism look like a church picnic. Why? Because the selfsame people who did so much damage through the congregational system will be the very ones who worm their way into the local presbytery. You think they were formidable when they held no official position at all? You think they were formidable when they were deacons? Wait until you encounter them as constitutionally empowered ruling elders of the congregation!

    Of course, a great many of the churches making this transition are more fortunate for now. After all, a great many pastors will pick people to serve as elders who will not, in fact, turn around and fire them. But this is the rosiest season for the elder-led movement—the season in which first-generation elder-led pastors get to serve with the elders that they have picked for themselves. The test of the movement will come after a few pastoral transitions, once pastors are coming into service alongside a PREDECESSOR's hand-picked elder board.

Proposed Solution

Those who are exploring the biblical role of the elder in Southern Baptist life should take the following biblical steps if they choose to implement elder leadership in their churches:

  1. Extend the office of elder to all pastors, since biblically the pastor, the elder, and the overseer are the same person.
  2. Restrict the office of elder to only pastors, for the same reason.
  3. Protect the authority of the voting congregation to select its own pastors/elders/overseers.
  4. Make it the goal of the congregation to pay all of its pastors/elders/overseers at least something.
  5. Require all pastors/elders/overseers to do at least some work at preaching and teaching.
  6. Make it the goal of the congregation to pay more to those pastors/elders/overseers who work harder at preaching and teaching.
  7. Charge pastors/elders/overseers to keep the congregation informed and to build congregational consensus behind key decisions.

If the elevation of pastors/elders/overseers in Southern Baptist churches will take place along these lines, it can be an opportunity for us to revisit our polity and strengthen it, making our churches healthier and more effective in the accomplishment of our mission.

Wednesday, February 26, 2014

My Beliefs about the Extent of Communion

I believe that you should encourage to participate in the Lord's Supper any and everyone who, if he or she were a member of your church, you would not discipline out. That states my understanding of the extent of the Lord's Supper in its entirety.

A few corollary thoughts:

  1. This presumes that your church has the framework in place to exercise church discipline and the guts to do it.

  2. Our church is a Baptist church. That means that if one of our Sunday School classes started sprinkling infants and refused to stop, they would be subject to church discipline simply because they were sprinkling infants. Believer's baptism is not just our preference, it is the clear and indisputable teaching of God's word. Thus, any pedobaptist member of our church is necessarily someone against whom we would start discipline proceedings.

  3. The reason why I never make statements about the extent of communion using language like "Like Faith and Order" is because too much of a focus on baptism erroneously and dangerously conveys the impression that so long as you are saved and have been dunked subsequently, you need not consider the matter further. But truly every Christian ought to examine his or her own heart and ask the question, "If my fellow brothers and sisters knew about all of the attitudes in my heart and all of the things that I've done this week, and if I persisted in them unrepentantly, would I be a legitimate candidate for church discipline?" If the answer to that question is "Yes," then I need to spend some time getting my heart straight with the Lord before participating in the Lord's Supper. I tell people that only those who are believers and who have repented of their known sin should participate in the Supper. I further clarify that having refused scriptural baptism is a sin.

  4. It surprises me not at all that a sizable number of SBC churches are probably basically Stoddardian in their approach to the Lord's Supper since church discipline is all but lost among us.

    In my opinion, it is far more important (and is prerequisite) to recover a meaningful idea of church membership before trying to repair what has happened to our theology of the ordinances. It is difficult to make lasting and meaningful repair to the crack over the doorway before addressing the problems in the foundation.

  5. I am actually optimistic in the long term. More is being written and preached about ecclesiology today than has been the case for at least a couple of generations preceding us. Biblical preaching always bears fruit. I think that this problem will solve itself with time and with the help of the Holy Spirit.

Thursday, February 20, 2014

Why I'm Glad Ronnie Floyd Will Be Nominated for SBC President

Today Baptist Press announced that Albert Mohler will nominate Pastor Ronnie Floyd for the presidency of the Southern Baptist Convention this year in Baltimore. In my judgment, it would be inappropriate for me as a sitting officer of the SBC to make any sort of an endorsement in the upcoming elections. I suppose it is possible that I might even be moderating the meeting during the election itself, in which case my impartiality would be of some small measure of importance. So, let me make it clear that I am not endorsing Ronnie Floyd by this post. We don't even know whether anyone else will run, and if someone does, we don't even know who that would be, so even before considering my scruples regarding the impartiality of officers, it's a bit early to make a choice anyway.

After all, if Chuck Norris should run, I'm backing him.

And yet, having said all of that, I don't mind saying that I'm glad that Ronnie Floyd will be nominated. The following reasons make me happy about this nomination:

  1. Ronnie Floyd has shown leadership in the SBC apart from holding any office in the convention. He gave leadership to the GCR program. He has given leadership this year to a series of prayer meetings for SBC pastors. You don't have to have attended all of the prayer meeting and you don't have to have agreed with every plank of the eventual GCR platform to recognize that Ronnie Floyd cares deeply about the SBC and wants to give leadership to our convention. Even if other people run and even if someone else is elected, the president of the Southern Baptist Convention ought to be someone who has already demonstrated some love for the SBC and some willingness to be active in convention work.

  2. Ronnie Floyd understands the perspective from both sides of the convention experience. Ronnie Floyd has been on the platform. In Orlando during the GCR presentation, he was working hard to achieve the passage of that set of proposals. The events in Orlando involved the unconventional disposition of an amendment to the main GCR motion.

    But in 2013 in Houston, Ronnie Floyd found himself on the other side of the great gulf fixed between the platform and the messenger microphones at the SBC Annual Meeting as he argued from the floor for Southern Baptists to reach out in some compassionate and helpful way toward those struggling with mental illness. He got a taste of the difficulty a messenger faces when trying to speak coherently into a microphone while a 5-second delay disconcertingly confounds you with your own greatly amplified words. He experienced firsthand the way that the labyrinth of SBC procedures and rules of order can make it difficult for anyone—even a well-respected and seasoned SBC pastor—to propose something new from the floor and see it through to a successful end.

    I think every SBC President ought to be someone who has tried at least once to make a motion at the Annual Meeting. I think the memory of his 2013 experience will strengthen Ronnie Floyd's determination to be respectful, compassionate, and evenhanded in his wielding of the Broadus Gavel, should he be elected.

  3. Ronnie Floyd has given careful thought to the actual constitutional duties of the SBC Presidency. Namely, I am confident that he will make good appointments and I know that he will pay careful attention to the content of the Annual Meeting. After the 2013 Annual Meeting in Houston, Floyd offered a series of tweets considering how to make the Annual Meeting a more effective, more popular event. Some of the ideas that I offered in my own post "Belonging and Giving" over at SBC Voices—the ideas about how to cultivate a sense of belonging in the convention—are ideas that I had already discussed with Floyd in private conversation. That conversation took place because Ronnie Floyd reached out to me and asked me about my thoughts for improving the Annual Meeting.

    Now, let me make this clear: I don't know that Ronnie Floyd agrees with all of what I wrote. I don't know that he agrees with ANY of what I wrote. Certainly my post is nothing that should be considered "campaign material" for Ronnie Floyd and I don't have any reason to think that any of my ideas would have any influence upon the way that he would conduct himself if he were to be elected. I'm just saying that it is encouraging to me that Ronnie Floyd would want to have the conversation in the first place. This is someone who has been thinking about our Annual Meeting for a long time and has been asking other people to think about it and to give him input.

    It would be a plus for any SBC president to be someone who has done just that.

  4. Just the circumstances of his nomination are encouraging. Albert Mohler, the putative Calvinistic Don Corleone of the SBC, is nominating a pastor who is ostensibly a Traditionalist with regard to his soteriology. Floyd isn't a Southern grad, either. The whole affair just oozes the kind of cooperative spirit that last year's Calvinism report commended to us all and that our convention greatly needs. No matter who else runs, no matter what outcome the election brings forth, the mere fact of the nomination makes me happy.

So, hopeful that I have stayed within the bounds of decorum and optimistic about the future of our convention, I give you the official announcement and wait with you to see what will unfold in the ensuing months.

Monday, January 27, 2014

Useful Church History

Here are ten stories from Church History that I tend to use in my ministry as the pastor of a local church. They are not listed in any particular order:

  1. Monica of Hippo and Her Son Augustine: Augustine was a little hellion. He grew up to be a big hellion. His mother, the pious Monica, despaired of seeing his redemption from a life of squalor and dissipation. She was tempted to throw in the towel until her pastor told her, "Woman, the child of so many tears shall never perish." I don't know that this is always true, but it proved to be true in the life of Augustine, who was converted and became…well…Augustine!

    I use this story with mothers who are worried about their children. By telling it I try to encourage them to continue to pray for their children and never to abandon the hope that God might turn them around.

  2. William Carey's Call to Ministry and Early Work: William Carey wasn't exactly the hottest commodity among Baptist churches in the midland counties. It took a lot of convincing to get a small church to call him as their pastor. But his sheer indefatigability carried him a long way. Of course, the calling of God eventually sent him to India, where he labored seven years without a single convert in spite of severe emotional and physical loss. Unbeknownst to him or to those who supported his ministry, those seven years laid the foundation for one of the most successful missionary stories in the modern age.

    I use this story to encourage church members to stay the course in ministry situations that are difficult. I used it extensively as we were preparing to adopt a UUPG in Senegal, wanting our church to understand that we might not see immediate results, but that it is important to persevere even if we do not.

  3. Thomas Helwys's Decision to Return to England: The early English Baptists weren't in England at all. They had fled to the environs of Amsterdam to escape persecution in England. Thomas Helwys fell under the conviction that he had abandoned his preaching post—that he owed it to his homeland to declare the true gospel to his countrymen. He did not do so unobtrusively; he penned a missive to King James on the subject of religious liberty entitled "A Short Declaration of the Mystery of Iniquity." As thanks for his effort, James I cast Helwys into Newgate Prison, where he died after a few years of imprisonment.

    I use this story to inspire people regarding the debt we owe our neighbors to proclaim the gospel to them. Also, it works in any circumstance in which we need to instill courage in believers.

  4. Hugh & Anne Bromhead's Letter: In the earliest days of the English Baptist movement, a member of a local Baptist church wrote a letter to a concerned family member trying to explain this strange new sect to which they belonged. The letter contains a full description of a typical Lord's Day in the life of this congregation, including hours upon hours of preaching and Bible study.

    I find this letter to be useful whenever anyone says that my preaching is too long. :-)

    Also, whenever I have church members who have come to regard our Sunday schedule as an ancient sacrament, it is helpful to be able to show not only an older form of worship, but an older BAPTIST form of worship (arguments from the Gallican Mass aren't often persuasive in SBC circles, nor should they be).

  5. John Chrysostom's Conflict with Empress Eudoxia: The great golden-tongued preacher did not have a good relationship with the Byzantine Empress Eudoxia (perhaps because he had compared her to Herodias?). Although her rage against him was harsh and eventually forced him into exile, he never backed down.

    Again, like Thomas Helwys, John Chrysostom is an example of Christian courage. But his is courage of a different kind. Helwys's is the story of an outsider who courageously proclaimed the truth although it cost him his life. Chrysostom's is the story of an insider who refused to be seduced by wealth and power. That's a different kind of courage, but it is courage all the same. I use this story to encourage people to be courageous and to resist corruption when tempted by wealth, fame, or power.

  6. Lottie Moon: Lottie Moon didn't start out looking like a missionary in the making. Even when she first went to China, she appeared simply to be following her sister there. The sister didn't make it, but Lottie did. Opportunities for romance, for furlough, or for greater personal comfort did not finally succeed in diverting her attention from her efforts. She is the martyred saint of Southern Baptist missionary work.

    I use her story to promote an offering we collect every Christmas for our missionaries.

  7. Francis Asbury during the American Revolution: Early Methodism was, after all, a movement within Anglicanism, and Anglicanism, in turn, was the Church of where? England! When the Americans declared their independence against the British Crown, most Anglican clergy and nearly every Methodist preacher booked passage back to Mother England. Francis Asbury did not. He stayed on and consequently became the most influential man in American Methodist history.

    I use this story to illustrate how much ministry credibility can be won by a pastor's endurance through difficult times. Perseverance and shared suffering forge strong bonds that are useful in later ministry endeavors.

  8. Roger Williams and Obadiah Holmes: Williams and his "Bloudy Tenent of Persecution for Cause of Conscience" made an important case in both the Americas and Great Britain for religious liberty. The story of Obadiah Holmes's savage treatment for conducting Baptist ministry in the Massachusetts Bay Colony became Exhibit A in the evidentiary argument against religious persecution.

    I use this story to help my church members to remember that religious liberty was not won for us by politicians in a constitutional convention. Also, I point them to Roger Williams's brilliant rationale for determining which laws are permissible to the state and which ones are violations of religious conscience.

  9. Manz, Grebel, and Blaurock, together with Various Anabaptist Martyrdom Stories: The treatment of Anabaptist reformers was horrific. That so much of it came at the hands not of Catholics but of other so-called "Reformers" made it only that much more perverse. Particularly the role of Zwingli is disturbing. He chased to their deaths his own students, and that for their doing what he had taught them to do—to study the Bible and obey it. The drownings and burnings were not, in the end, able to bring an utter end to the onward march of truth.

    I use these stories to help people to understand their relationships with me sometimes. They have the obligation to let me point them to God's Word. They have the obligation to leave me behind if God's Word leads them further than I am willing to go.

  10. The Early Beginnings of the Great Western Revival at the Gasper River Church: I love the way that revival came in the midst of a Lord's Supper service. And this wasn't just some touchy-feely wide-open Koolaid and Oatmeal Pies communion service like might be popular today. This was a communion service preceded by pastoral visitation and church discipline and good, sound ecclesiology. I love that attentiveness to the doctrine of the church was the precursor to spiritual awakening.

    I use this story sometimes to open someone's eyes to an understanding of the role of the pastor, the role of the ordinances, and the obligations of church membership that may be far different from any understanding of those things that they have ever considered before. To see how those basics—fulfilling the role of spiritual overseer over a flock, calling people to repentance and spiritual preparation for worship—might lead to revival is, I think, an important contribution that this story makes.

I do not allege that these are the best stories in Church History. I do not allege that they are the ten stories that I OUGHT to have used the most in ministry. But for the circumstances that have come my way in local church ministry and for the stories that have stuck sufficiently with me for me to be able to use them on a moment's notice, these are the top ten in terms of usefulness in ministry for me.

Thursday, January 9, 2014

Helping Heretics Come Home

This year's SBTC Empower Evangelism Conference features at least three former heretics as a part of the official program. These are men whose previous spiritual affiliation was theologically deficient and—according to the teachings of scripture and the consensus of orthodox Christianity for two millennia—accomplished their damnation to eternal hell.

The three men in question are Ed Stetzer, Russell Moore, and Fred Luter.

In fact, after looking a bit closer, every name on the program represents someone who was formerly a heretic, a blasphemer, a rebel against the rightful rule of God, and a soul damned for all eternity without hope of reprieve. Without hope, that is, until Jesus Christ came to save them. And it is fitting that the program should consist of such people, since it is the design of an evangelism conference to feature the fact that Jesus Christ came into the world to save heretics, which all lost people are, including the very worst among them.

Oh, there have also been questions asked about three other participants in the conference: Randy Phillips, Shawn Craig, and Dan Dean, who together comprise the CCM group "Phillips, Craig, & Dean." Like every other participant in the program, these three have a history that includes a period of error and rebellion against God. Unlike the other participants (as far as I know the histories of the other participants), their pasts include affiliation with (so-called) churches that do not affirm the Trinity but are instead adherents of the ancient heresy called modalism. Indeed, members of this group have family members who remain among the proponents of modalism to this day.

I have looked through the data about Phillips, Craig, & Dean, at least as far as it is presented online, and the material that I have seen to date I would characterize in this manner: (a) the members of the group have never publicly claimed to be modalists or publicly espoused modalist teachings, (b) the churches of which they are members have not been found to claim to be modalistic or to teach a modalist interpretation of the godhead, but they have been found to have statements of faith that are not clearly written to exclude modalism. Mark Lamprecht, author of "Here I Blog" and one of the most careful and helpful contributors to the conversation about Phillips, Craig, & Dean, has written here that the status of these churches is "unclear and questionable." Because Mark is a careful and conscientious blogger, he has called not for Randy Phillips, Shawn Craig, and Dan Dean to repent of modalism but to obtain from them a "clear, explicit statement…of their position on the Trinity."

This is a reasonable request.

And so, before the Southern Baptists of Texas Convention ever booked PC&D to sing at this year's Empower Evangelism Conference, the convention required from them precisely that: a clear, explicit statement of their position on the Trinity. They provided it gladly. I have it in hand with all three of their signatures in place at the bottom. In the text of the statement they say, "Phillips, Craig, & Dean fully acknowledge their past denominational affiliations and are grateful for their heritage; however, they reject the teaching of modalism, a.k.a. Sabellianism." But they go further than that. They additionally say, "Although none of the members of PC&D are affiliated with any denomination, collectively, the ministry of Phillips, Craig, & Dean affirms the statement of faith of the Southern Baptist Convention—http://www.sbc.net/bfm/bfm2000.asp."

Now, in light of this, I pose these questions to you:

  1. Does the statement by PC&D amount to a "clear, explicit statement…of their position on the Trinity"? The first quote that I gave above admittedly is not. That is, although it certainly is a clear, explicit statement of what the group's position on the Trinity IS NOT, it does not provide any clear, explicit statement of what the group's position on the Trinity IS. When you add the second statement, however, things change. At that point the answer to the question depends upon whether one considers the Baptist Faith & Message to amount to a "clear, explicit statement" regarding the doctrine of the Trinity. Having read our statement of faith many times and having affirmed it myself, I do consider the Baptist Faith & Message to meet this standard of clarity and explicitness.

  2. How ought those of us who have been concerned in the past about whether PC&D are modalists to respond to this statement? Does this statement change things? I think we can choose one response among several possibilities:

    1. We can determine that they are lying. In which case, I submit that they are not modalists. They may not be Trinitarians if they are lying, but they certainly are not modalists.

      Look at it this way: you show me a politician who tells people in Massachusetts that he is pro-choice on the question of abortion and tells people in Texas that he is pro-life on the question of abortion. If he is doing both of those things at the same time, then perhaps you might ask me, "Bart, which do you think he is, pro-life or pro-choice?" My answer would be, "I don't think he's either one; I think he's pro-I-want-to-be-elected-and-will-say-whatever-it-takes-for-that-to-happen." In other words, it is clear that he holds no convictions on either side of the issue.

      Likewise, if you have someone who tells one group of people that he is a modalist and another group of people that he is a Trinitarian, what you have is neither a modalist nor a Trinitarian but a liar who doesn't think that theology is all that important and doesn't hold any real convictions on the question of God's nature. Such liars are sinners and such lying is wrong. We'd all have good reason to doubt the salvation of anyone who could not bring himself to make an honest confession about who God is.

      But I find it difficult to put these three men into this category by way of anything resembling evidence. I've never seen any evidence that any of the three of these men have ever taught, affirmed, encouraged, or supported modalism in what they have personally said or done. They admit that they grew up in the midst of modalism. I do not doubt that at some point along the way they subscribed to modalism. But any such subscription or affirmation happened before these men were in the public eye and no public record of it remains. So, on the side of evidence to suggest that they are presently teaching, affirming, encouraging, or supporting modalism, either publicly or privately, the basket it empty.

      On the other hand, we have before us their signed statements claiming that they are Trinitarians. Perhaps I would like to have seen it sooner (like, years ago). Perhaps I would like to see it stronger (like, video of the three of them burning some sort of modalist flag or something). But the fact remains that everything Randy Phillips, Shawn Craig, and Dan Dean have ever said publicly about the nature of the godhead has been Trinitarian in its nature.

      The only way I know to conclude that they are lying is to do so by intuition, unless there exists somewhere more evidence than I have seen.

    2. We can state that we do not have enough evidence to conclude one way or the other and can continue to hold these men at arm's length as potential heretics until they provide something more to our liking. And yet, would we be just in doing so? This ministry has affirmed the BF&M 2000. Have all of the speakers and singers at YOUR state evangelism conference done so? Dare I ask whether all of the full-time ministry employees of your state convention have done so?

      There's a fine line between discernment and skepticism. I have to watch out for that line myself. But when I step back and take a look at the situation with these three men, I've heard more Trinitarianism from them than I have from most of the bloggers whom I admire and read. I've heard more Trinitarianism from them than I heard from a number of my college and seminary professors. I've heard more Trinitarianism from them than I find in the content of a year's worth of sermons from a lot of our Southern Baptist churches. Unless I'm prepared to sally forth to war against all of those folks, I have to ask myself whether I'm right in asking these three men to affirm Trinitarianism yet again in a yet another way.

    3. We can celebrate their conversion to Trinitarian Christianity, which is the Christianity of Christ, the Christianity of the New Testament, and the only true Christianity that there is. The Southern Baptists of Texas Convention takes doctrine seriously. The churches of the Southern Baptists of Texas Convention, if they did not find doctrine to be important, could have found plenty of a-theological Baptist associationalism…elsewhere. That's why weeks and weeks ago this question was settled before Phillips, Craig, & Dean ever earned a spot on the program. We are a biblically-based, confessional fellowship of Southern Baptist churches. That's who we are, and that's how we conduct our ministries.

      But we are also a fellowship of churches who believe in the power of the Holy Spirit to lead people to all truth. We believe in the gospel. We believe in redemption. We believe in affirming people who confess the true faith and in receiving them as brothers. After all, apart from that kind of a reception, we know we would all still be on the outside.

      We're not afraid to ask anybody any question about the faith once and for all delivered to the saints. We're also not unwilling to accept their good answers at face value apart from evidence to suggest that we should not do so. After all, if we would not do that, how on earth could we ever help heretics to come home? And wouldn't we rather win them to the truth than to defeat them?