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Baptist Theology Online
One of the things we are trying to do at SBC Witness is promote a healthy understanding of Baptist identity. Southwestern Seminary's Center for Theological Inquiry has recently launched an exciting new website called Baptist Theology. Included on the site are numerous Baptist primary sources, online versions of past articles from the Southwestern Journal of Theology and several position papers (called "White Papers") that address current theological issues in the Southern Baptist Convention.
SBC President’s New Column
The new president of the SBC, Dr. Frank Page, just wrote the first column of a series of columns that he will write for BP News, focusing on "issues of cooperation within the SBC and ways in which God is at work in the denomination." In his first piece, Dr. Page briefly maps out the reasons why he thinks he was elected president and what beliefs he brings into the presidency. In an age of confusion and hidden agendas, we should be thankful that he is both clear and upfront about his views on many controversial issues.
http://www.bpnews.net/bpnews.asp?ID=23582
Also, the SBC gave him a page on their website. You can find it here:
Faith of Our Father’s Pastor Spotlight: R. G. Lee, part 1
Part 1: Introduction and Biography
Many Southern Baptists (especially younger ones) seem to be ashamed of their roots and heritage. Sometimes they treat the SBC like the cousin you are afraid for your friends to meet. Southern Baptists are certainly not perfect, nor is our history. There is embarrassment and sin in our past. However, there are also faithfulness, evangelistic passion, cooperation, and triumphs in our past (and in our future by God's grace). There are also godly men, pastors and preachers, who have gone before us. These men are heroes who faithfully followed our Lord and Savior Jesus Christ and led others to follow Him as well. Robert Greene Lee was one of those men that we are proud to follow. Not to sound cliche, but he is indeed a giant upon whose shoulders we stand as Southern Baptists. SBCWitness desires to honor those pastors who have gone before. In order to do that, we will spotlight each month a pastor who has died. We will highlight his ministry and the ways God used him. We do not intend to forget or be embarrassed of those men who led the way, so that we can minister today. One man whose footsteps we would like to follow in is R. G. Lee.
Robert Greene Lee was born in a log cabin to poor sharecroppers in South Carolina on November 11, 1886. Mam Lindy, Mrs. Lee's midwife, said at his birth, "Praise God! Glory be! The good Lord has done sent a preacher to this here house" (Lee, Payday Someday and Other Sermons, 5). Lee trusted Christ at the age of 12 in the First Baptist Church of Fort Mill, South Carolina. Lee was a hardworking, blue collar Southern Baptist. He worked on the Panama Canal at the age of 21. He delivered newspapers at 4 AM every morning walking his eight mile route in order to pay his way through Furman University. He said, "Thank God He gave me a body strong enough to stand it." He also pastored a little country church up in the Mountains in order to pay school bills. The church paid him 50$ a year for one sermon a month. When the topic of a raise came up, one of the longstanding deacons, spitting tobacco from his mouth, said, "We've been paying 50$ for a long time. And, we can't afford now to bite off more than we can chew, or swallow, or digest. And, as far as I'm concerned we're paying for as much as we're getting" (Lee, "What Have I Done," audio). Not only was he a hard worker, but he was also a brilliant student who graduated magnum cum laude. He earned a Ph.D. in international law at Chicago Law School in 1919 ( http://fundamentalbaptistlinks.com/EBOOKS/RGLee/l0.htm ). One of his most significant crossroads came when Dr. E. M. Poteat, the president of Furman University, who mentored Lee, asked him to chair the Latin department at Furman. Lee soon found out that the university would not allow him to pastor and teach at the same time. He resigned, and his wife Bula said, "That's good! God never meant for you to dig around Latin roots. He meant for you to be a preacher" (Lee, Payday, 5). Lee pastored churches in South Carolina (Edgefield, South Carolina, First Baptist Church, Chester, South Carolina, and Citadel Square Baptist Church, Charleston) Louisiana (FBC New Orleans, adding over 1,000 new members in his four years), and Tennessee (Bellevue Baptist Church, which grew to over 10,000 members in his 33 years). Lee was a prominent preacher, a masterful pastor, and a denominational leader. He served three terms as president of the SBC and four terms as president of the Tennessee Baptist Convention. Not only was he a gifted preacher, but he was a brilliant scholar. He turned down presidencies at Union University and New Orleans Baptist Theological Seminary (see more biographical information about Lee at http://www.siteone.com/religion/baptist/baptistpage/Portraits/lee.htm).
Southern Baptists should not forget the godly men who have gone before. Indeed, young pastors and seminary students should not fail to learn about these great men of yesterday. There is much to learn from Robert Greene Lee, though his life and ministry belongs to a former generation. Lee was a blue collar Southern Baptist through and through. He earned money for college working on the Panama Canal. He began his ministry delivering newspapers before sunrise, attending classes during the day, and preaching on the weekends. He was a man who stood strong against the moral evils of his day without compromise. He was a man who stood strong against the theological error of his day without compromise. While many in the SBC were just going along, Lee stood against rising liberalism by defending the complete truthfulness of the Bible. He said he believed it all. Someone asked him if he really believed a whale swallowed Jonah, and Lee responded, "The Bible tells us that God prepared a big fish to swallow his runaway preacher. I think if God can make a preacher he can make a fish big enough to swallow him. But let me tell you young people something if that fish had to hold down some of your liberlistic professors he wouldn't hold him down any three days" (Lee, "Christ, Above All," audio). He said he believed the Bible like Jesus believed it, never putting a question mark after God's Book. Lee never backed down from preaching hard topics. He was not willing to compromise the judgment of God, while in modern times so many feel-good preachers want to steer clear of it. His most famous sermon (arguably the most famous sermon of the 20th century) was "Payday Someday." In that sermon, which he preached over 1,200 times, he taught thousands that God's payday will come, whether tomorrow or twenty years from now. He pleaded with men to avoid that payday by trusting in Christ who took the sinner's payday!
What can Southern Baptists learn today from the ministry of R. G. Lee? We can learn hard work. We can learn to study hard. We can learn to stand with a firm backbone against the immorality of our day. We can learn to defend God's Book in every generation when question marks are put after it, because we learn from our heroes that the battle for the Bible is never over! We can learn to preach the hard things of the scriptures while passionately pleading with men to be reconciled to Christ. Indeed, that is how Lee is best remembered. Lee was a preacher. This is the first in a series of posts highlighting the ministry of R. G. Lee. In subsequent posts we will look at the preaching of Lee and its value for today. R. G. Lee once said, "I would not give up my preaching to be the president of the United States" (Lee, Payday, 9). In a day when the centrality of preaching is being compromised we have much to learn from a man so dedicated to this high calling. R. G. Lee was an orator, a poet, a language scholar, a pastor, an evangelist, a husband, and a father, but Southern Baptists will always know him as a preacher.
Are Southern Baptists Fundamentalists?
There are many different ways people use the word "Fundamentalism." Some people think it is a dirty word, a label you put on a person somewhat to the right of you who sort of gives you the creeps. Some people think Fundamentalism is synonymous with Evangelicalism, and they don't like either. Some claim that Fundamentalism is more or less the same thing as legalism. Many scholars claim that Fundamentalism has nothing to do with Christianity per se, but represents a rather rigid approach to doctrine and practice that can be transferred to almost any religious tradition. Many conservative Christians, in a more positive use of the term, equate Fundamentalism with an orthodox view of Christianity.Â
While there is some truth in many of these understandings, all of them miss the mark. While Fundamentalists are very conservative, it is too subjective (and too common) to throw around the word like an epithet for those to your right. While Evangelicalism shares common roots with Fundamentalism, the former is actually an off-shoot of the latter. While all Fundamentalists are evangelicals, the Fundamentalist movement is different than (and often opposed to) the post-World War II movement called Evangelicalism. For this reason is it also a bit too simplistic to view Fundamentalism and orthodoxy as coterminous. Though many who identify with Fundamentalism may have some legalistic tendencies, two things need to be kept in mind. First, legalism is not intrinsic to the movement as much as it is a characteristic of some individuals and churches within the movement. Second, "legalism" is a highly subjective designation, so it is best to be charitable when using it; one man's legalism is another man's libertinism.Â
The idea that Fundamentalism is really a number of "fundamentalisms," or a conservative inter-religious impulse that appears in many traditions, is fraught with problems. First, it denies the fundamentally (no pun intended) evangelical Christian character of the Fundamentalist tradition. Second, conservative movements are as different as they are similar. For example, almost all Fundamentalist Christians eschew violence as a tenet of their faith, whereas Islamic extremists view violence as part and parcel of their religion. Finally, it is important to note the impetus behind this more "pluralistic" understanding of Fundamentalism. In the 1980's it became popular for (mostly) leftist historians and sociologists to posit a theory of multiple fundamentalisms to explain conservative political movements, whether the Ayatollah in Iran or Jerry Falwell in America. While conservative renewal movements are present in many world religions, Fundamentalism is a uniquely Protestant Christian movement.Â
So what constitutes normative Fundamentalism? A Fundamentalist is a theologically and often socially conservative evangelical Protestant. A Fundamentalist views himself as being in continuity with the conservative factions that fought in the great denominational battles during the first quarter of the 20th century. A Fundamentalist believes that interdenominational alliances with other Fundamentalists are more important than intra-denominational alliances. Since the late 1920's, a Fundamentalist believes that obedience to Scripture means separation from all ungodliness, whether in the form of secular immorality or doctrinal heresy. And since the 1960's, many Fundamentalists interpret that separation to include separating from both apostate churches and other individual conservatives who are a part of those churches. We might call this more stringent form of the practice "secondary separation." Most Fundamentalists, though not all, are also militant in their approach to defending the faith. They are militant not in the sense that they are violent; for Fundamentalists, militancy is needed because orthodoxy is under attack by a hostile world and needs defending via evangelism and apologetics.
It has long been popular for critics of the Southern Baptist Convention to refer to the denomination (or at least her leaders) as Fundamentalists. This happens on two different fronts, both of which misunderstand both Southern Baptists and Fundamentalists.
The first front is the ongoing battle between SBC conservatives and (mostly) ex-SBC moderates and liberals. Since the 1980's progressive Baptists have referred to SBC leadership as Fundamentalists. Most Southern Baptist leaders rightly reject this label in favor of the term "conservative." There are two reasons for this. First, Southern Baptists have never been a part of the Fundamentalist movement. Though theologically fundamental–if by "fundamental" one means orthodox–Southern Baptists have always eschewed the ecclesiastical separatism that is such a defining characteristic of the Fundamentalist movement. Also, unlike the Fundamentalists, conservative Southern Baptists were on the winning side against denominational progressives in the 1920's. Interestingly, most self-proclaimed Fundamentalists scoff at the idea that Southern Baptists, a mainline denomination, are part of their movement. Many Fundamentalists continue to refer to the SBC as a "mixed assembly," even in the post-Conservative Resurgence era. Though conservative, Southern Baptists have never been Fundamentalists. Once a Southern Baptist becames a Fundamentalist, he separates from the SBC fold; this is the reason there is such a large Independent Baptist movement in the south and Midwest.
Conservatives also reject the Fundamentalist moniker because of the way the term is often used by the secular press (and during the Controversy, a hostile denominational press). Thirty years ago or so America became acquainted with Islamic extremism in the Middle East. Most journalists (and many scholars) refer to these extremists as "Muslim Fundamentalists." In the minds of many Americans, a Fundamentalist is a proponent of some kind of religious violence. While the Fundamentalist movement rarely backs away from their name, other conservatives (like SBC leadership) rightly recognize that to allow themselves to be called Fundamentalists would be granting a rhetorical advantage to their secular and liberal critics. After all, you never know when one of those SBC Fundamentalists might take a plane hostage or bomb a deli in Tel Aviv.
The second front is the increasing criticism of SBC "culture" from both disaffected agitators from within the convention and longtime antagonists from outside the denomination. Some critics oppose the biblical stance the SBC has taken against women in pastoral authority; I have been told many times that only a Fundamentalist would tell a women God has not called her to preach. Some complain about the SBC speaking out so often in support of a conservative social agenda. They believe the SBC has sold out to the "Fundamentalist" agenda of the Religious Right. Interestingly, these critics tend to either support a more leftist social agenda or they agree with the positions taken by the SBC but disapprove of the SBC formally speaking to these issues. Significantly, these latter "soft" critics fail to articulate a reasonable alternative to denominational resolutions and the publication of pertinent literature and curricula by LifeWay and the ERLC.
Some argue that Southern Baptists are Fundamentalists because of some of the social stances the denomination takes. The vast majority of Southern Baptists are opposed to beverage alcohol. Most Southern Baptists oppose gambling. I am unaware of any Southern Baptist who endorses pornography. Though there is obviously some diversity of opinion in the matter of entertainment choices, almost all Southern Baptists will agree that there are some movies, television programs and music groups that simply should not be a part of a Christian's entertainment "diet." These stances are considered Fundamentalist (which really means legalistic) positions by critics. Appeals are made to "Christian freedom." Various proof-texts are bandied about in an attempt to disprove SBC positions. But rarely do the critics take into account such matters as contextual issues (our culture is different from the first century), systemic sin (some industries are evil and ought to be opposed) or the real nature of Christian freedom (freedom is not for freedom's sake, but for the sake of commending the gospel to the culture).
Southern Baptists are not Fundamentalists. We are evangelical Baptists who, as closely as possible, pattern the way we "do church" after the New Testament. We are Bible-believers who earnestly contend for the faith which was once delivered unto the saints. We are social conservatives who desire to see the gospel transform individual lives and our fallen culture. We are missionary believers who believe the gospel is far too great a prize to keep to ourselves. And we are cooperative Christians who believe God will accomplish great things through us if we labor together to complete the Great Commission.
In the end, it does not really matter if critics label the SBC Fundamentalist. Sticks and stones may break our bones, but hopefully God will continue to use Southern Baptists no matter what words may be used to hurt us.
Should Baptism Divide Us?
Should differing views on baptism divide Christians? Should the command to baptize believers be overlooked in order to obey the command for unity? Throughout the history of the church, most have said that the command to baptize is worth dividing over. Most Baptists have contended that the issues of proper mode (immersion) and proper candidate (a believer) are significant enough to divide them from their Christian brethren. A few here and there, like John Bunyan, have said that it was not. Unfortunately, there are a few great men of the faith today that advocate a position similar to that of Bunyan. Fortunately, there are also a number of great men of the faith who are defending the historic Baptist position. One of these is Dr. Albert Mohler, president of the Southern Baptist Theological Seminary. On his new blog, Conventional Thinking, he gives thoughtful attention to this very issue (he promises more will follow). With typical precision he writes:
Thus, for Baptists to receive into the membership of a Baptist church (or to invite to the Lord's Supper) any believer who lacks such baptism, is to receive non-baptized persons as if they were baptized…Any compromise of Baptist conviction concerning the requirement of believer's baptism by immersion amounts to a redefinition of Baptist identity. More importantly, it raises the most basic questions of ecclesiology. We must give those questions intent attention in these days. Otherwise, will there be any Baptists in the next generation?
I think we would do best to heed his call to give "intent attention" to this issue. You can start here:
http://www.conventionalthinking.net/?p=21
Thankful for Faithful Pastors Like My Granddad
This time of year always reminds me of my grandfather, H. H. Powell. Everyone that knew him called him Buddy, and that was anyone he ever met. He served on Guam in the Navy during WWII and was drafted by the St. Louis Cardinals to play baseball. To play baseball for the Cardinals would have been a dream come true for him, but he gladly turned down the opportunity to marry my nanny. He loved his family and his hometown. Granddaddy Buddy ran a grocery store in Red Bank, South Carolina (not a town but a community) and to this day you may run into someone that bought food on credit during lean times and still owes granddad money although it has been 50 years.
My Grandfather was raised in church and was devoted to church life. He grew up in Red Bank Baptist Church in Lexington, South Carolina. This is the church that my father has been ministering to for almost 30 years. Granddaddy Buddy loved the Lord and served his church for most of his life, until the early 1970's. It was during those years that Granddaddy was called into the ministry. It was this call into the pulpit that would pull him away from the church that he loved so dearly. He was called to Old Samaria Baptist Church which was deep in the heart of Lexington County, the uttermost for some.
Old Samaria Baptist Church is a small church in the middle of a farming community. It is quite undistinguished to the look and simple in its style. It is not in the middle of the suburbs nor is it close to any coffee shop. At the time they were a congregation of about fifty people, and they had very little to offer any preacher. My granddaddy and Nanny drove for about an hour round trip to get there and never considered it a burden. For over 25 years they never failed to miss a Sunday morning or evening, or a Wednesday night prayer meeting. Granddad typed out his sermons on a typewriter and Nanny prepared her songs because she played the piano for the services, they loved the church and the church loved them. During those years the church grew, but it would never be anything huge. The Lord grew the church through the leadership of my granddad to love Christ more and to love each other more, and on many splendid occasions he would add one to their number by God's grace.
I think about my granddad this time of year because it was July 5, 1995, that he passed away in his backyard of a heart attack. He died on a Wednesday, so just days before he preached his last sermon to Old Samaria Baptist Church, and was preparing his next before the Lord took him home. "Precious in the sight of the Lord is the death of his saints." (Psalm 116:15) Just recently my Nanny celebrated her 86th birthday. Thankfully my family and I were able to be there in South Carolina to celebrate it with her. As I went into her house to wish her a happy birthday, I was greeted with a big hug. I handed her Levi, her newest great grandson, and she pointed out a big bouquet of flowers on the table. She was thankful. The flowers were from Old Samaria Baptist Church. You see, although Nanny has not attended there since my granddaddy passed, they have never missed her birthday. The card simply read, "Thank you for your ministry to us, We love you!"
I am not writing this because my granddaddy was anything special in this world, but because I am thankful. Thankful for the example my granddad left for me in the ministry. I also realize that our Convention is full of pastors just like him. These men are the backbone of who we are. These men do not get the publicity or the book contracts, nor do they have the large salaries or the great retirement packages. They simply take the small congregations and love them, preach to them, and minister to them until they die. Men who are faithful until death to the work of the Lord, and all because Christ is Worthy! Thank you Lord for men such as these! Thank you Lord for giving this young pastor men who followed you as an example!
Seminary President Weighs in on the Alcohol Issue
On an issue like this it is a tragedy that there is such confusion and malice in much of the discussion. In this article, Dr. Akin articulates the position held by most Southern Baptists’ with both clarity and charity. While it may be true that a couple of us are biased when it comes to this man, I hope that you will find that I have not overstated the helpfulness of this article to the discussion.