Calvinist Plot to Take Over SBC

"Okay. CH, you grab the pulpit and start preaching on election. Cal, you pull all the response cards out of their bulletins. Jonathan, you assign them something to bring to the pot-luck instead of giving them a choice..."

The Prayer of Faith

The Sinner's Prayer is the subject of an article in Christianity Today by J. D. Greear. It is a topic that has attracted lots of attention lately and Greear's approach is thoughtfully balanced. A resolution was passed affirming the "Sinner's Prayer" as an expression of repentance and faith at the SBC convention in June after some back-and-forth in the preceeding days about the issue.

Greear does an admirable job of expressing the concerns of those who expressed concerns while also confirming that there are Biblical ways to guide the use of the Sinner's Prayer, even pointing out that Spurgeon and Whitefield made use of it and Bunyan depicts it in a scene in The Pilgrim's Progress. He correctly indicates that genuine saving faith and repentance can be present without the implementation of the Sinners Prayer and can also be expressed through the Sinner's Prayer.

There are a number of factors to consider, and it is an issue requiring balance. Whatever method of evangelism is used, we know there are those who respond to the gospel and those who reject it. We also know that among those who respond will be those whose faith is genuine and those who merely profess to believe but do not genuinely believe (Matthew 13: 3-30). In some cases those who profess but do not truly believe may even deceive themselves, at least for a time.

So we must be careful to proclaim the gospel with accuracy, and to point out that when Jesus commands, "Follow Me," that is exactly what He means. But even then, there will be tares among the wheat.

I think at least part of the way to resolve the matter is to recognize that an affirmative outward reponse to the gospel message may indicate a true conversion or may simply represent a "sparked interest", as it were. Thus, the believers who are involved with the new convert should continue to proclaim and teach the gospel as they disciple the novice in the faith. This helps the new believer become more mature, and if the apparent convert does not yet have a fully formed true faith,  it may help them, as they continue to learn, to develop one.

Even then, some will turn out not to have been genuine in their faith. But we still, as "...ambassadors for Christ, as though God were entreating through us "(2 Cor 5:20 NASB) beg people on behalf of Christ to be reconciled to God.

The Tradition of Being Non-Traditional Continues...

Approximately equal numbers of SBC pastors either consider their congregations as having a predominately Calvinistic/Reformed theology or define their churches as holding to a Wesleyan/Arminian position. This is what a new survey from LifeWay Research indicates. Survey results show about 30% for each category.

This data from the recent poll is interesting in light of the claims made in what has become known as the "Traditional Statement", or "TS", but is more formally known as  "A Statement of the Traditional Southern Baptist Understanding of God's Plan of Salvation". The Introduction to the non-Calvinist/non-Arminian statement  promotes it as a  "suggested statement of what Southern Baptists believe..." and again repeats, "We believe that it does reflect what most Southern Baptists believe..."

Furthermore, the Preamble of the TS asserts, "We propose that what most Southern Baptists believe about salvation can rightly be called 'Traditional' Southern Baptist soteriology." After describing this so-called "Traditional" Southern Baptist soteriology the Preamble then concludes, "Below is what we believe to be the essence of  'A Traditional Southern Baptist Understanding of God's Plan of Salvation.' "

So the self-described "Traditional" view, advanced as neither Calvinistic nor Arminian (indeed, proponents insist they are "off that grid") is apparently, contrary to its speculative propositions in the Introduction and Preamble, not the majority view either. This conclusion seems logical since 60 percent in the survey classify as either Calvinistic or Arminian.

And the "Traditionalists" insist they are neither. Note the words of one of the TS signers, Dr. Adam Harwood, in a blogpost at SBC Today titled "Roger Olson is Correct; 'Traditional' Southern Baptists are NOT Arminians"-- Harwood writes:

The reason, once again, is that we are not Arminians. We refuse to accept the premise that we must evaluate doctrinal statements through the lens of a borrowed and unnecessary Calvinistic-Arminian philosophical-theological framework.

The point is that the survey results from LifeWay indicate Calvinism, while not a majority view, has substantial  representation among a variety of viewpoints with no particular view being predominant. This would appear to disclose the true Southern Baptist tradition--anything but a monolithic landscape, but rather a combination of Calvinists, Arminians, Calminians, those who come from the perspective of the signers of the TS, those who are undecided, those who don't know, and those who don't want to be labeled. In fact, on one point of doctrine emphatically rejected in the TS, the LifeWay poll shows that roughly 50 percent of SBC pastors hold to some version of the doctrine of Irresistible Grace, the I in the TULIP acronym of Calvinist soteriology.

So it looks like Calvinists are well-represented in the SBC and like no group has the majority. Since no one is in the majority, maybe it is time to get back to a tradition that has been part of SBC history:

Let's cooperate.

What About Handel's Messiah?

And on His robe and on His thigh He has a name written, KING OF KINGS, AND LORD OF LORDS.

--Revelation 19: 16 (NASB)

Kurt Willems is concerned. He's concerned about the words to a popular worship song written by Chris Tomlin. The troubling (to Willems) portion of the song, "Our God is Greater", sung in many churches of various denominations, goes like this:

"Our God is greater, our God is stronger,
 God you are higher, than any other,
Our God is Healer, Awesome and power,
Our God, our God,

And if our God is for us, then who could ever stop us?
And if our God is with us, then what could stand against?"

Willems says he has no problem with the theology of this. Apparently he just doesn't think the theology should be applied to...worship. Because that's what these words are; they are words of worship. And people who sing them (often with their eyes closed and hands raised) are worshipping. They are worshipping our God Who is greater, stronger, and higher than any other, and Who deserves our worhip and praise. It is unclear what Willems sees as the purpose of theology, if not to impact worship as one of its primary designs.

In his post Willems gives a number of lame excuses reasons why he finds the words unsettling. As is often the case when someone doesn't have a real good argument, especially someone trying to combine a postmodern construct with evangelical Christianity, it is difficult to understand his rationale. But apparently he thinks some will equate religion with nationalism or something like that even though there is no hint of that in the song. And like any good postmodernist, he frets that Christians singing their God is greater than any other just doesn't demonstrate enough humility in one's epistemology. But equivocating on one's faith is not humility, it's being double-minded (James1: 6-8).

So I have to disagree with his concerns. Because our God rules the universe. He rules all of creation. He rules all the nations. There is none like Him. Because He is greater, stronger, and higher than any other.

And that is worth singing about.

Trad-i-TIONNN...

SBC Convention time is near, and there is high drama afoot. Last year must have been too quiet because this year the excitement is already building as a group of non-Calvinists have decided to draft a Statement called "A Statement of the Traditional Southern Baptist Understanding of God's Plan of Salvation." According to those who crafted the piece, "The Traditional Southern Baptist Understanding" is, you guessed it, non-Calvinistic. And they want you to know it. So they wrote a Statement. And many people signed that Statement, and lots of people blogged about that Statement. And lots more people commented on those blogs about that Statement. And so I feel it is fitting to...blog about the Statement.

In the Preamble, those who put forth the Statement tell us why it is so important they put forth this Statement right NOW and also get people to sign it. It is because, they say:

The precipitating issue for this statement is the rise of a movement called “New Calvinism” among Southern Baptists. This movement is committed to advancing in the churches an exclusively Calvinistic understanding of salvation, characterized by an aggressive insistence on the “Doctrines of Grace” (“TULIP”), and to the goal of making Calvinism the central Southern Baptist position on God’s plan of salvation.

Cue Aunt Pittypat (I'm not sure if she has signed the Statement yet):

I don't know who these New Calvinists are who want to take over the convention, but if I ever meet one of these legendary (I would say "mythical" but I suppose it is within the realm of possibility that there are a couple or so of them out there) folk I think I'd say something like this: "Dude. You're like, way outnumbered in the SBC, so if you feel the need for Calvinism to be the central position, why not just join the Reformed Baptist denomination where Calvinism is the  central position, and leave the SBC to remain a fascinating mix of Calvinists, Arminians, non-Calvinists (I think they are calling themselves 'Traditionalists' now), and people (probably the majority) who don't know what they are, or don't want to be labeled.?" Then maybe the need for this Statement wouldn't be so urgent. Right now. Right before the Convention.

The Preamble also charges Calvinism with "certain unacceptable conclusions" (Surprise! Non-Calvinists think Calvinism has unacceptable conclusions! Who'da thunk?) and also somewhat patronizingly admonishes Calvinists to be humble and circumspect about the "weaknesses" in their system. The Preamble also appears to indicate these non-Calvinists are designating themselves with the moniker of "Traditionalists". I don't necessarily agree the description is accurate, but previously the designation of "Biblicists" was floated, implying Calvinists weren't Biblicists. So at least they seem to have dropped that idea, and "Traditionalists" may just have to do.

The Statement consists of a series of ten articles, in the format of affirmations and denials. Some of the material Calvinists would agree with, some of it is standard Arminian or non-Calvinistic fare, but there are some parts of the Statement which are problematic.

And those parts are cause for concern.

Bet I Can Guess Where You're Gonna Be

A Baptist Press article refers to a Lifeway Research survey which indicates Mother's Day is the third-ranked Sunday for high attendance at church, trailing only Easter and Christmas. So it looks like even on the day when it's all about Mom, she's still looking out for your best interests by calling in a special favor that hopefully will actually benefit YOU: she's getting you into church. While the apparent correlation between increased church attendance and Mother's Day is an apt representation of the influence moms have on family and culture, the Lifeway poll also includes another eyebrow-raising stat. Of the seven specific days mentioned, Father's Day came in last for high attendance, behind even Fourth of July and Friend Day. Now this doesn't mean that Father's Day is lowest in attendance; it just means that most in the poll didn't rank it highest.

But still. Beaten by Friend Day?

Fed Head

The federal headship of Adam is a typology which finds its counter-effect in the grace of Jesus Christ. Adam's sin was imputed to the entire human race because of his representative role. Christ, as our Substitute,  paid the sin-debt of all of us who have saving faith. Romans 5: 12-21 and 1 Cor 15: 45 point to the parallel roles (albeit with entirely different outcomes) of Adam and Christ. Jesus provides the remedy for the disaster caused by Adam.

Romans 5: 12 asserts that sin entered the world through one man (Adam). He was the representative and the gatekeeper, and once he fell, sin, along with its consequences, came in. Adam's federal role is immediately obvious because, while Adam was not the first human to sin (Eve disobeyed God first), it was Adam's sin by which sin entered the world. And the first consequence is that death entered the world, not through the first sin (Eve's), but through the sin of Adam, the federal head of natural humanity. Verse 12 finishes with the phrase "...because all sinned--"(NASB), not would sin, not eventually started to sin, not sinned on an ongoing basis, although all these facts are true, but sinned--the aorist tense in the Greek is used, meaning that the verb refers to a specific point in time. It points to the time all humans sinned in Adam, when he sinned.

Verse 15 of Romans 5 states that the many (Adam's descendants) died because of Adam's transgression, which is another indication of the imputation of Adam's guilt. Verse 16 says judgment arose from the one transgression. Verse 17 says death reigned by the one transgression. Verse 18 says condemnation to all men was the result of the one transgression. The good news is believers are rescued from this condemnation in Christ. Finally, verse 18 says by the one man's disobedience, the many were made sinners, a clear and emphatic expression of the federal headship of Adam.

Throughout the passage Paul distinguishes between the sin of Adam and the obedience of Christ, having stated in verse 14 that Adam is a "type" of Christ. Since Adam was a sinner and Jesus was perfectly righteous, this typology refers to the imputation of Adam's demerits to his progeny and the imputation of Christ's meritorious righteousness to believers. It also refers to Adam's one sin causing judgment and calamity to all while Christ's atonement removes the many sins and rescues the saints from judgment.

Adam's sin brought death, but for believers, Christ's work on the cross brings eternal life.