Wednesday, August 30, 2006

On parachurch people who do not belong to local churches

Over the summer I had a conversation with a man who is very involved in a local parachurch mission agency. He is very passionate about supporting indigenous missionaries in other countries, and we were in a place to hear one such worker speak.

As we talked I asked him: "So, which local church do you belong to here in Charlottesville?" His reply: "Well, we mostly attend ______ (a large evangelical church in the area), but we’re not members anywhere."

Now, this man has lived in Charlottesville for years. He is passionate about supporting missions. He is a professed believer. How is it then that he thinks he can operate as a freelance Christian without a serious, covenanted connection to a local body of believers? Why is the doctrine of the local church so lacking in his practical theology?

I have found some parachurch persons to have this same attitude. They love to talk about the work of the church universal, but they have not taken the time to become connected as a body part to the church local (see I Corinthians 12). Part of the issue, I think, is a lack of accountability. If you belong to a local church, people will actually expect you to faithfully attend services (even if it might not fit your schedule), to give your money to its work (rather than your select mission causes), to inspect your doctrine (holding your personal beliefs accountable to Biblical orthodoxy), and to serve the needs of the body (in ways you may or may not particularly enjoy).

At the "Together for the Gospel" Conference this past year, the conference leaders issued a set of Affirmations and Denials. Article XIV reads:

We affirm that the shape of Christian discipleship is congregational, and that God's purpose is evident in faithful Gospel congregations, each displaying God's glory in the marks of authentic ecclesiology.

We deny that any Christian can truly be a faithful disciple apart from the teaching, discipline, fellowship, and accountability of a congregation of fellow disciples, organized as a Gospel church. We further deny that the Lord's Supper can faithfully be administered apart from the right practice of church discipline.

When I was a missionary in Hungary, I even found that some of my fellow missionaries never got connected with a local church. They talked a lot about witnessing to students and neighbors, but if they ever had one of these persons comes to Christ what would they do with them? How would they be discipled? You cannot do ministry apart from the local church! Remember, Jesus did not say, "I will build my parachurch group or my ministry or my mission organization," but "I will build my CHURCH (ecclesia-the local congregation)" (Matthew 16:18).

Grace and peace, Pastor Jeff Riddle

Tuesday, August 29, 2006

World Congress of Hungarian Baptists

I ran across this news item about the recent "World Congress of Hungarian Baptists" that drew over 5,000 people (that is truly amazing in itself) in Debrecen, Hungary.
Thankfully, according to the report, the Hungarians affirmed a statement declaring:
“We believe that the only solution for mankind living in ever more complicated social circumstances is our Lord Jesus Christ.”
Amen! But it apparently went on to declare the Treaty of Trianon (in which Hungary's borders were diminished after WWI) in 1920 as unjust! Do you think Eastern Europeans have long memories?
It also seems that Baptist World Alliance officials were heavily involved.
One of the speakers was Dr. Kalman Meszaros. I taught with his father (who shares the same name) at the seminary in Budapest from 1990-92 and once interpreted his Dad's preaching into English for the International Baptist Church that met in the seminary.
Pray for God to move among Hungarian peoples and draw many to Himself in Christ and to give them a vision beyond their own ethnic group.
JTR

Why do you homeschool?

The other day I went to visit a very sweet, elderly, home-bound woman in our church. She is not a "Food Lion shut-in" as my pastor friend Paul Beith used to say—a "Food Lion shut-in" according to Paul is someone who is able to make it out to do their grocery shopping at Food Lion on Saturday but who is too "sick" to come to church on Sunday. This is a dear lady who loved to be in the Lord’s house when in good health, but who is now confined to home with legitimate physical infirmities.

Anyhow, we were catching up on church and family happenings. She asked how my family was doing and I mentioned that we had started school last week and that I am teaching the children on Fridays, my day off. Then, with real bewilderment, she asked, "Why do you keep your children at home for school?" It is truly hard for her to understand why we are doing this.

Having been asked this a time or two before I gave her my three standard reasons why we decided to do home education:

1. Family closeness. Homeschooling has allowed our family to spend lots of time together. We are not operating according to the local school system’s (or even a private school’s) calendar or daily schedule. Our children are able to spend a lot of time with us, and they are also able to spend a lot of time with each other.

2. Protecting our children from harmful influences and positively shaping their worldview. Home education gives us a great opportunity to shape what our children read, listen to, and think about. Biblical studies is part of our curriculum and informal theological/spiritual conversations are part of the weekly routine.

3. Academics. Finally, we think we have been able to give our children a more challenging academic environment. The teacher to child ratio is low, and we can focus on their immediate needs.

My friend likely still thinks our decision is sort of odd, but perhaps she understands a little better.

JTR

Monday, August 28, 2006

"That mean old preacher" and great sermon titles

One of the featured sermons last week on sermon audio was Doyle Cooper's "That Mean Old Preacher." I listened to part of the message, but was most taken with the title.
That got me thinking about some of my other favorite sermon titles I've seen on sermon audio. How about Rolfe Barnard's classic "The God of the Bible Kills People"?
Or Charles Spurgeon's "Rubbish"?
Don't those titles make you want to listen?
Of course, my message yesterday morning was the highly imaginative "The Parable of the Talents" and in the evening "Malachi 4."

JTR

Thursday, August 24, 2006

How should a church hire staff?

More reflections from Dever and Alexander’s The Deliberate Church (Crossway, 2005):
In the chapter on staffing, the authors discourage the typical contemporary practice of hiring ministry specialists (youth minister, music minister, etc.). The alternative is to hire generalists to serve as pastoral assistants involved in the "all-around ministry" of the church.
They list four pitfalls of the specialist staffing approach:

1. Professionalization. This approach comes from the niche-marketing driven corporate world and not from the Bible.

2. Fragmentation. This approach tends to divide ministers, members, and ministry into "their own ministry cubicles" (163).

Youth ministry is given as an example. Here’s a longer quote:

"Simply by specializing the youth, we’re separating them from the adults. But aren’t we trying to train them to be adults? So why are we trying to take them away from the very source of influence that can help them grow up? We’re doing it, often, because we’ve professionally specialized our ministries to make them look more marketable to our ‘target audience.’ And so adults pass teenagers in the hallways like ships in the night, never dreaming that each could build up the other" (164).

3. Territoritality. This is an offshoot of #2 above.

4. Program drivenness. This approach makes the church dependent on various programs for success and not on the corporate witness of the body.

JTR

Wednesday, August 23, 2006

Ben Parziale Fan Club


With the college football season approaching I would like to announce the launching of the Jefferson Park Baptist Church chapter of the Ben Parziale fan club.
Ben wears number 47 for UVA and plays safety. He was a standout quarterback in high school in Forest, VA and a recruited walk-on at UVA who has earned a scholarship this year. Check out his player profile.
Why am I a Ben Parziale fan?
Despite the stern faced picture above, Ben is a kind and thoughtful young Christian man. He comes from a believing family and grew up in a small independent Baptist church near Lynchburg where he was well grounded in the fundamentals of the faith. He started coming to JPBC during his first year on Grounds and has demonstrated serious consistency in his walk with the Lord during the past three years in Charlottesville. Not only does he faithfully attend Sunday School and morning worship, but he also is usually there for Sunday evening worship and our Wednesday mid-week Bible Study. That is unusual for a college student--not to mention one who has the extra burden of training and competing on a NCAA division one football team. Ben is also a religious studies major at UVA. Being around Ben you get the sense that this is what a student athlete is supposed to be.
We are proud of Ben and will be cheering him on from the stands in 2006!

Do SBC Moderates Really Believe Women Should Serve as Pastors?

Steve Hills sent me a link to this article on Al Mohler's new site addressing events in the SBC. Check out the archive for other interesting posts on SBC life.

Tuesday, August 22, 2006

Where are the other generations?

Third Avenue Baptist Church (or 3ABC) is a downtown church in Louisville, KY that a group of young Mark Dever proteges have joined and are reforming (Capitol Hill BC Midwest?). One of the elders, Bruce Keisling, offered this post about their lack of middle aged and senior adults:

Where are the other generations?
By Bruce Keisling August 8, 2006
Last week we had some visitors come to one of our services and in talking with them afterward they asked me a question that is frequently asked. They asked, "Where are the other generations?" By that they mean where are the middle-aged and senior citizens. They also observed that this same phenomenon is true in some other Southern Baptist churches that are kindred spirits to us here in Louisville.
There are two primary reasons for the present situation. The first is that most of these churches didn’t have many people when folks like me first came to them. In 1999 when I first came to 3ABC, there were about 50 in attendance and 1,100 on the rolls. The people who were here then have mostly died or are no longer able to attend. Seven years is a long time for those who are in their 80’s.
So then, are there no middle-aged people going to church in Louisville? Yes, there are, but most of the middle-aged people who grew up in churches like 3ABC stopped going to church, or they took their children to churches like Southeast Christian. How do you think Southeast grew to have 20,000 members? Most of the children and grandchildren of those who were coming to 3ABC when I first came either didn’t go to church or went somewhere like Highview, 9th and O or Southeast.I would love to have it other than it is, but in God’s providence this is the lot that has come to us and other churches like us. As the sands of time sink, we’ll take care of having some older members. My gray hair is coming in nicely. Thanks for asking.

I also get similar questions about our lack of "middle aged" members from folk who visit JPBC (though unlike 3ABC we do have a strong senior member contingent). We are, however, largely lacking "baby boomers" (people in the 45-65 age range). Our folk tend to be in their 20s, 30s, 40s, and 70s. The children and grandchildren of our senior members also do not, in general, attend our church, even if they still live in the area.

See also his follow up post: What 3ABC Could Be Today?

JTR

Monday, August 21, 2006

Isaac Backus on Death and Dying

Isaac Backus (1724-1806) was happily married to his wife Susannah for over 50 years. Among his wife’s final words recorded by Backus in his journal was a conversation she had with an Elder Rathbun while she lay on her death bed. When he asked her what he should pray for, she replied: "I am not so much concerned about living or dying, as to have my will swallowed up in the will of God."

The union of Isaac and Susannah yielded nine children (their names: Hannah, Nathan, Isaac, Eunice, Susannah, Lois, Lucy, Simon, and Sibel).

The youngest daughter, Sibel, died in her 20th year after a long illness. Backus’ journal entry of March 20, 1788 recording her death reveals his fatherly concern for her spiritual well being, his grief at her apparent lack of a conversion experience, and a firm trust in God’s sovereignty over her life:

She wasted away very fast with, with ulcers in the stomach, which caused much pain; yet we never heard a murmuring word from her mouth. She had a very deep sense of sin upon her mind, and distressing fears that she had not true convictions, because her heart was so vile and hard. She once requested that we might have a clear sight of God’s righteousness, as to give up her all into his hands. At another time, I asked her if she had such a view of a righteous and gracious God, as to be willing to give up her soul and her all into his hands? Her answer was: ‘I think I have.’ And she gave a like answer to a like question, a few hours before her death, March 23rd at half-past four o’clock, P. M. I preached twice, and then came and saw my dear daughter pass through the dark valley without such a manifestation of light as I longed for; which grieved my heart. But God is wise and righteous, and hath done us no wrong. So far from it, he hath given us, for twenty years, her life, and for the most part of that time, her useful labors, in such an obedient manner as scarce ever to need a reproof from us.

Source: Alvah Hovey, The Life and Times of Isaac Backus, pp. 308-10.

Can you imagine a father today writing such an account of the death of his 20 year old daughter? Can you imagine a father attempting honestly to evaluate the spiritual condition of his child in such circumstances and feeding himself no false hope of her conversion? Can you imagine a father in such circumstances who does not rail against the goodness of God (a la Malachi 2:17: "Where is the God of justice?") but confesses, "But God is wise and righteous, and hath done us no wrong"?

Tuesday, August 15, 2006

Bring in the Clowns!

Tom Ascol had this picture posted at his Founder's blog and I could not resist sharing it.

I know what you JPBC-ers are thinking: "We have this almost every week at JPBC...."

Seriously though folks, have things gotten so bad in the church that we have to bring in the clowns!

I am writing from the Atlanta Bread Company in Florence, SC where I have spent the day visiting with my mother (for those who do not know she has Altzheimer's). Actually, she is doing better than when last I saw her. I leave in a minute to drive back to Topsail. We come back to C-ville on Friday.

Friday, August 11, 2006

How Long Should a Sermon Be?

Spurgeon's Lectures to his students were delivered to the young men studying for pastoral ministry at his church's training school.
One issue Spurgeon takes on in the chapter titled “Attention!” is how long a sermon should be.
In our day, sermons are far too short. I would say the average sermon in an evangelical church is c. 20-25 minutes. Sermon-ettes produced Christian-ettes. Add shorter sermons to fewer occasions for people to hear preaching (with the shutting down of Sunday evening and mid-week worship due to lack of interest) and many people get very little preaching.

The problem in Spurgeon’s day may well have been over-long sermons. Spurgeon argues for 40-45 minutes as an optimal time frame for a message:
An old preacher used to say to a young man who preached an hour,--“My dear friend, I do not care what you preach about, but I wish you would always preach about forty minutes.” We ought seldom to go much beyond that—forty minutes, or, say, three-quarters of an hour. If a fellow cannot say all he has to say in that time, when will he say it?…

If you should ask me how you may shorten your sermons, I should say, study them better. Spend more time in the study that you may spend less in the pulpit. We are generally longest when we have least to say. A man with a great deal of well-prepared matter will probably not exceed forty minutes; when he has less to say he will go on for fifty minutes, and when he has absolutely nothing he will need an hour to say it in. Attend to these minor things and they will help to retain attention ( p. 134).
JTR

Vacation Reading

I am writing from vacation at Topsail Island, NC. Lots of time for reading. Among books I've read:
  • First, from the Bible, the book of Isaiah.

Among other books:

  • Sinclair B. Ferguson, The Pundit’s Folly (Banner of Truth, 1995).


An excellent devotional companion to the book of Ecclesiastes.

  • Thomas Boston, Crook in the Lot (Christian Focus, 2002 [original, 1737]).

i
A Puritan divine studies suffering in the life of the believer.

  • Jim Kjelgaard, The Coming of the Mormons (Random House, 1953).


This book is in the Landmark history series for older children. I usually love these but did not like this one. The author writes from a decidedly pro-Mormon position and distorts the historical record in telling the story of the western migration of Mormons under B. Young.

  • Alvah Hovey, The Life and Times of the Rev. Isaac Backus (Gould and Lincoln, 1859).


This is a biography of the great early American Baptist leader. Interesting to see how Backus vacillated over the course of two years (1749-51) on baptism before leaving the Congregational Church and being baptized on August 22, 1751.

  • C. H. Spurgeon, Lectures to My Students, Complete and Unabridged Edition (Zondervan, 1954).


Wow! This is a great book for pastors and for any growing Christian. Spurgeon conveys a passion for excellence in ministry--particularly in vibrant preaching and teaching of the Word.

JTR

Thursday, August 03, 2006

Should a Baptist join a Presbyterian Church? Yet more thoughts on baptism.

Yet more thoughts on churches, denominations, and baptism.

We have a large, vibrant PCA church here in C-ville. OK, who’s kidding whom? There is no use not mentioning the name. It is Trinity Presbyterian Church. The congregation actually started out meeting in the Baptist Student Center at UVA over 25 years ago. I am thankful for TPC’s ministry in C-ville. Without doubt, they have the biggest impact for Christ on the UVA Grounds of all local churches in C-ville.

We directly benefit from TPC’s presence in C-ville. Our interim choir director, Jo Pettitt, is a TPC member. We have several JPBC members who started out at TPC and after feeling lost in the crowd, drifted over to us. Someone once told me that TPC is like the "Ellis Island" for Christians in C-ville. You have to go through there at least once when you first arrive to get your name, then you can move on to the place where you are going to put down roots and live. No offense to any TPCers who might read this. Obviously many have put down roots there and are faithful members.

Here’s the thing. I have been told that many folk at TPC are really (former) Baptists. In fact, one friend, a former IMB missionary, at least regularly attends there (if he has not by now become a member). When I talked to him about this, he said he chose soteriology over ecclesiology. He likes their preaching and Biblical theology even if he did not like their church practice (infant baptism and lack of congregational church government).

Though I am glad for TPC, here is why I could not join there. I could not affirm membership in a church that practices infant baptism. I happen to receive TPC’s newsletter in the mail (for which I am grateful, as it helps me learn of Christian happenings in C-ville). Back on 3/19/06 the newsletter included a bulletin insert shared in TPC’s worship services titled "The Lord’s Supper and Children." It began by noting "People come from many different church experiences…." It continued to explain that some folk were concerned about the participation or lack of participation of children in the Lord’s Supper (also referred to in the document as "this sacrament" and "communion" and "Eucharist"—which raises other issues which make my Baptist hair stand on edge, but that’s another post!). It went on to explain that they did not expect children to partake in the Supper until "after they had made a public profession of faith in Jesus Christ as their Lord and Savior" (another sidenote: Does this mean some folk at TPC have wanted to do paedo-communion, a la R.C. Sproul, Jr.?). OK, now I am getting to the point where my conscience was really bothered. The insert read:

The infant children of Christians receive the "stamp" of God’s love in baptism, which makes them part of His redeemed community known as the church. As these children grow up being taught and discipled in the ways of the Lord, there comes a point at which they must embrace Jesus as their own Lord and Savior. When a young person takes this step of faith, he or she should make this personal faith known to the church community and prepare to make a public profession of that faith.

Here is the problem for a person with Baptist convictions at a Presbyterian church, even a very fine one like TPC. Presbyterians believe that baptism and church membership may precede the profession of faith in Jesus as Lord. This is why they baptize infants. I do not blame TPC for this; they are only being true to their Presbyterian confession. We Baptists, however, reverse that. We say the Bible teaches you must first profess faith in Jesus as Lord before you are baptized (we have another issue also with mode which we say the Bible teaches is immersion only, but that's another matter) and become a church member. The person who was infant baptized and then is baptized before membership in a Baptist church is not being re-baptized but, we believe, he is being baptized (rightly) for the first time.

For me, this is not a minor matter. Again, I am glad for TPC’s ministry and for that of many other faithful PCA churches. In fact, if I moved to a town with a typical Arminian SBC church and a faithful PCA church I would be torn as to where to unite. Thankfully, I think the person with Reformed and Baptist theology does not have to be torn in C-ville.
JTR

Follow Up on Henderson Hills BC and Baptism

Following up on Henderson Hills BC's consideration of removing believer's baptism as a requirement for church membership (see my previous post), Pastor Dennis Newkirk announced on his blog on Monday (7/31) that he and the elders decided to "stop" consideration of the vote. In that post he mentions a meeting he and four other HHBC elders had with an unnamed, out of town theologian/author (Piper?) last week that lasted from 9am Wednesday morning till 4 am Thursday morning. Now that's a theological discussion! He then returned for seven hours of meetings over two days with the rest of his elders!
The end result: they did not put the vote forward. This was the same outcome Piper's Bethlehem BC had last December. In both cases the proposal is in limbo. It seems a problem of conscience is created where you have leaders who have gone on record as not being in agreement with their church's doctrinal stance (in this case men who do not believe believer's baptism by immersion is essential for church membership when their church's doctrinal statement teaches this very thing). By the way, despite the fact that this decision was "shared" with elders, note how Newkirk is still the lightning rod on this. It seems that replacing Solo Pastor/deacons with Pastor/elders does not necessarily change things.
One major caution evangelical churches (like HHBC) should take on this issue is that they are choosing to do the same thing that many moderate/liberal CBF affiliated churches are doing. They are eliminating believer's baptism by immersion as a test of membership and adopting "open membership" (in our community, University Baptist Church has recently adopted just such an "open memberhip" policy). The only difference is that in liberal Baptist churches their members, theologians, and sister churches are not opposing it. The problem is that once you do this you make baptism a secondary matter and essentially cease being a Baptist church (except in name) and become an Evangelical Free church or a non-denominational church or some such. I, for one, do not think denominationalism is bad. Someone is right and someone is wrong on baptism. I do not think my Presbyterian friends are not Christians, but I do think they are mistaken on baptism. There is nothing wrong with people who find agreement on the New Testament practice of baptism coming together to form a distinctively "Baptist" church.
JTR

Reflections of a Solo Pastor

We have been reading and discussing Mark Dever and Paul Alexander’s Deliberate Church (Crossway, 2005) this summer in our weekly staff meetings. After 14 years of senior pastor ministry in two churches that use the solo pastor model, I was struck by this quote:

Under the single pastor/multiple deacon model, the pastor often takes the brunt of criticism alone. Tough decisions can be misperceived, motives can be misconstrued, and before too long the pastor becomes the target of all the critical remarks because he is the one perceived to be making all the decisions and casting all the final votes—and under this model, he often is (p. 133).

Anyone who has ever served as a solo Pastor knows how true that statement rings. On one hand we may get credit for things we might have had little hand in creating. On the other hand we may get the blame for things we had little hand in creating. Or, more often, we get solo "credit" for things the church decides, whether perceived to be good or bad (and the perspective often varies among the membership!). This happens regardless of how collaborative the process was that led to the decision or how many adjustments were made to the plan or decision to fit the needs of the body. In some folk’s mind, it seems always to be "the pastor’s idea."

Wednesday, August 02, 2006

Looking Ahead: Student Conference at SEBTS Feb 2007

Looking ahead a little bit. Last year I took a group of JPBC students to the Student Conference at Southeastern Seminary. A couple of years ago we made the 9 hour drive to Southern Seminary's conference, but going to SEBTS is just so much closer.
The theme for this year's conference (Feb 2-3, 2007) is "Sex and the City of God," and looks at a Biblical view of sexuality. Peter Kreeft of Boston College will be the keynote speaker, along with Akin. The break-out sessions look good (see topic list).
Lord willing, we will take another student group to SEBTS for this conference in February.

Tuesday, August 01, 2006

July 2006 Evangelical Forum Newsletter Online

The July 2006 EFN has been printed and the hard copy version will be in the mail today. Thanks Bonnie Beach for your work in getting this together! Brian Davis has also posted the online version. Thanks Brian for your work in proofing and editing.

Monday, July 31, 2006

Oklahoma church ponders baptism and church membership

Henderson Hills BC of Edmond, OK was set to vote over the weekend on removing the requirement of immersion baptism for church membership. See the BP article. The Elders in this SBC church did generate a lot of theological/exegetical work on the subject. See the HHBC baptism documents. This proposal has met with opposition from their fellow SBCers in OK. See Pastor Rick Thompson's reponse in the Baptist Messenger. See also the satirical piece by Jeff Young on "Mr. and Mrs. Sprinkled Prospect." HHBC has obviously been influenced by John Piper who has made a similar proposal, now in in limbo, to his church. See my audio response to Piper. HHBC also seems influenced by Wayne Grudem and they hold a non-cessationist position on charismatic gifts (see the position paper from their elders).
All the points I made to Piper apply here. How can we separate the requirement of Biblical (for believers and by immersion) baptism from church membership?
JTR

Saturday, July 29, 2006

Oh be careful little mouth what you say... in church!

Last weekend I was at my sister’s wedding in North Carolina. On Sunday morning my family set out to find a place to worship—something we rarely do apart from our beloved JPBC. We turned into a Baptist church off the main road near our hotel in an affluent suburban area near Charlotte. We attended the third of three morning worship service in the "worship center" which also doubles as a gym. According to the bulletin the church has c. 450 in Sunday School and c. 700 in its combined worship services. There were lots of well dressed young adults and families present. The third service was supposed to be the "traditional" one, which meant there was a choir and we sang two hymns along with the praise songs that were projected on the screen. The church children (not ours) abruptly left the service about midway through. The Pastor had a shaved head and wore a sleeveless sport shirt. The guest speaker, a former athlete who now has an evangelism ministry, was also dressed casually and had a shaved head. He was speaking in the morning and then doing evangelism training in the evening. The message was topical. I did appreciate this brother’s zeal for evangelism and his challenge to the worshippers to be more evangelistic.

What struck me were the conversations we heard before and after the service. First, no one spoke to us or greeted us or asked who we were. On one hand the anonymity was nice. On the other hand, my guess is no one was sure whether we were members, visitors, or regular attendees. Before the service one older man greeted another near us with a snide remark about the music chosen for the service. My guess is the older man was not happy with the lack of hymns. After the service, one woman in the line to leave complained to her friend that the preacher spoke so fast that she really could not understand him. The other woman shared that she was not planning to come back to the evening service herself, but she might invite her younger neighbors to attend! I thought of the children’s song: "Oh, be careful little mouth what you say!"

Of course, I began to wonder what guests hear when they visit our church. Mature believers know that everything we do and say is part of our witness. This is particularly true of what we do and say in church. Others are watching and listening. They may be guests visiting our church, or immature Christians, or children, or non-believing attendees. Do our words in church and life edify and bear witness to mature faith in Christ?

Thursday, July 20, 2006

Jefferson Park VBS 2006: "Bethlehem Village"


Pictured above is part of the JPBC team of youth, students, and adults who have made our 2006 Vacation Bible School work. Despite extremely hot weather in central Virginia we have had an excellent VBS thus far and have ministered to scores of children from our community. We are using the Group "Bethlehem Village" VBS that centers on telling the Christmas story. The children are divided into the twelve tribes of Israel. Children of various ages (from preschool to grade 6) are in a tribe together with youth and adults leaders. I think this "intergenerational" concept has worked great. It seems when kids are grouped only with children of their same age, they can compete with and pick on each other. This year it has been great to see older children enjoying being with and helping the younger ones. Of course, we have done it all in costume. It is also interesting to see how the children begin to identify with the Israelites and resent the "Roman" characters/leaders. One of the best things about VBS, of course, is just the fellowship and "shared experience" we all enjoy in working together in ministry. Our VBS directors, Melia Hatfield and Stephaine Glass, both elementary school teachers, have done a great job in organizing this event.

Saturday, July 15, 2006

Update

It's been a long time since my last post. I got busy this week with various and sundry things and had little time for writing. Among other things:
  • Monday-Deacons Meeting
  • Getting Together with H Family Tuesday evening (former JPBC-ers and college/seminary friends now living in Mauritania)
  • Church Conference Wednesday Night
  • Working on July Evangelical Forum Newsletter-hope to finish and mail next week
  • Kindergarten Open House Thursday night (Thanks for being "ringers" Chris and Heidi!)
Last night (Friday) I hosted four folk (two father-son combos: John and Sam; Doug and Josh) from Calvary Memorial Church in Roanoke (where our former members the Rawlings family are now connected). Enjoyed the fellowship with these guys. They left my house at 4:45 am for the C-ville airport to fly to Atlanta and rendezvous with the rest of their team (that flew from Roanoke) and then on to Honduras, where they will be doing two VBS ministries and some construction projects for local churches.
Llew and kids have been camping at Chincoteague with Cris Widder and her son David since Wednesday and come home this afternoon.
Another highlight of the week: Yesterday I went out to our garden and picked a mess of grean beans and a squash which I cooked (beans) and fried (squash) and had an all-garden lunch. Gotta love summer!
I did get around to updating my blog template to "minima blue" and finally figuring out how to add a few links.
More later!
JTR

Wednesday, July 05, 2006

Letter to Prisoner of Conscience

Recently I have been reading Garnett Ryland’s book The Baptists of Virginia 1699-1926 (Virginia Baptist Board of Missions and Education, 1955). The history of early Baptists in Virginia is particularly striking reading on the week in which we celebrate our nation’s Independence Day. Early Baptists in Virginia suffered regular persecution. As dissenters, their pastors were arrested for preaching without a license or for meeting in unauthorized gatherings. They suffered the injustice of having their taxes support the Church of England, whose doctrine they opposed. It was no surprise that when the Revolutionary War began Baptists were among the first to enlist to fight against English tyranny. Even after the war for American independence was won, the Baptists continued to petition and send memorials to America’s Founding Fathers urging the safeguarding of religious liberty that American citizens enjoy today.

Here is one example of what early Baptists endured.

On August 21, 1773 Nathaniel Saunders, pastor of Mountain Run Baptist Church in Orange and William McClannahan, assistant pastor of Carter’s Run Baptist Church in Fauquier were arrested in Culpepper County on the charge that they did "Teach & Preach Contrary to the Laws & usages of the Kingdom of Great Britain, raising Sedition & Stirring up Strife amongst his Majestie’s Liege People." Saunders was brought to court on September 20, 1773 and committed to jail, because he refused to give bond that he would "neither teach, preach, nor exhort for one year except in his licensed meeting house."

He soon received this letter from David Thomas his spiritual father in the ministry:

Dear brother,

I hear you are put in prison for preaching the Gospel of Jesus Christ. Perhaps you may think it hard. But O, what honor has the Lord put upon you! I think you may be willing to suffer death now, seeing you are counted worthy to endure a dungeon for your Master’s sake. Hold out, my dear brother! Remember you Master—your royal, heavenly, divine Master—was nailed to a cursed tree for us. O, to suffer for him is glory in the bud! O, let it never be said that a Baptist minister of Virginia ever wronged his conscience to get liberty, not to please God, but himself! O, your imprisonment (which I am satisfied is not from any rash proceedings of your own) is not punishment, but a glory! "If you suffer with him you shall also reign with Him."

Dear brother, the bearer is waiting or I should have enlarged. This is only to let you know that I can pray for you with great freedom. Give my kind love to your fellow-prisoner, though I know him not. I hope he is a dear child of God. Pray for me, for I need it. I remain dear brother,

Yours in our dear Lord Jesus, David Thomas

Fauquier, September 26, 1773

N.B. Let me hear from you the first opportunity.

Note: See Ryland, pp. 80-81. Ryland cites the source as Religious Herald, October 30, 1856, copied from original sent by Nathanile Saunders’ grandson, Francis J. Saunders, to Williams Sands.

May God make us men and women whose consciences are likewise captive to Christ.

Grace and peace, Pastor Jeff Riddle

Monday, July 03, 2006

A Story of Biblical Forgiveness

I am preaching through the parables of Jesus in Matthew 18-25 this summer at JPBC. Yesterday's message was "The True Foundation of Forgiveness," based on the parable of the unmerciful servant (Matthew 18:21-35).
Near the end I included this story of Biblical forgiveness from Eric Wallace's book Uniting Church and Home:

About fifteen years ago, a married man in our church got angry with his wife and shot her in the head. Miraculously the woman survived. Her husband went to jail. Years later, however, the man repented of his sin and asked his wife’s forgiveness. Today they are still married. I know this man fairly well. I remember his telling the congregation about what he had done and how he had given God the glory for reuniting [him] and his wife. This was the most powerful example of God bringing healing and forgiveness I have ever seen. To this day, it serves as a reminder of how great God’s power is, even in the darkest circumstances (p. 181).
JTR

Thursday, June 29, 2006

Are the Daughters of Philip Among the Prophets of Acts?

I have an article just out in the most recent issue (Spring 2006) of the Journal For Biblical Manhood and Womanhood, published by the Council for Biblical Manhood and Womanhood. Jeff Robinson has done a review article on the whole issue.
My article is titled "Are the Daughter of Philip Among the Prophets of Acts?" In it I explore the mention of the prophesying daughters of Philip in Acts 21:9. Many feminists naively jump on this brief mention to argue that these women were filling the public ministry office of prophet in the church, thus justifying egalitarian roles in the contemporary church. I argue for a complementarian perspective on Philip's daughters, noting that though these women prophesy, they do not fill the office of prophet, a role that is singularly reserved for men in Luke and Acts.
Here is a slightly edited excerpt from near the end of my article:
It must be acknowledged, for example, that Luke does not depict women as serving in leadership roles in which they exercise doctrinal or teaching authority over men. Women do not teach or preach in Acts. Like Dorcas, they are known for being "full of good works and almsgiving" (9:36) which might have included skillful sewing for the widows (9:39). Luke presents women who open their homes for the meetings of the church, as did Mary, the mother of John Mark (12:12). Like Lydia, they extend hospitality to the itinerant prophets (16:15, 40). It is true that Priscilla "explained" to Apollos the "way of God more accurately" (18:26), but only alongside her husband Aquila. It should likewise be noted that the four prophesying daughters are clearly "in the household of Philip" (21:8). The implication is that they exercise this ministry under their father’s authority. It is difficult to find any liberationist models of women overtly engaged in leadership within the Christian movement in Acts. Ivoni Richter Reimer’s effort to find a redeeming feminist message within the Ananias and Sapphira story (Acts 5) or in the brief mention of the daughters of Philip reveals how difficult, and indeed futile, the search is. Yet this need not mean that Luke represents a "retrograde movement" in early Christianity with respect to the place of women in early Christianity. The most satisfying conclusion that one may draw upon reviewing Luke’s depiction of women in Acts is the complementarian perspective. Luke affirms women as equal participants in the Christian movement and yet he also clearly affirms that certain offices, like that of prophet, are limited to men only. As for the daughters of Philip, once again, Luke can affirm the fact that they prophesy. This does not mean, however, that they serve as prophets.
Hopefully the whole Spring 2006 will soon be posted online on the CBMW journal page.
JTR

Spurgeon's Catechism Questions on the Lord's Supper

"…do this in remembrance of Me" (1 Corinthians 11:24).

This Sunday morning we will gather again to observe the ordinance of the Lord’s Supper. What is the Lord’s Supper and what is required of those who take part? Consider the teaching offered in Charles Spurgeon’s 1855 Catechism:

Question 80: What is the Lord’s Supper?

Answer: The Lord’s Supper is an ordinance of the New Testament, instituted by Jesus Christ; wherein, by giving and receiving bread and wine, according to His appointment, His death is shown forth, and the worthy receivers are, not after a corporeal and carnal manner, but by faith, made partakers of His body and blood, with all His benefits, to their spiritual nourishment, and growth in grace.

Question 81: What is required to the worthy receiving of the Lord’s Supper?

Answer: It is required of them who would worthily partake of the Lord’s Supper, that they examine themselves of their knowledge to discern the Lord’s body, of their faith to feed upon Him, of their repentance, love, and new obedience, lest coming unworthily, they eat and drink judgement to themselves.

See you this Sunday around the Supper table, Pastor Jeff Riddle

Thursday, June 22, 2006

Links Here and There

  • Gene Bridges has posted my review of Frank Page's booklet "Trouble with the TULIP" at "Strange Baptist Fire" and "Triablogue." One early comment: "Isn't this review longer than the actual book?" Chuckle.
  • Also, the BP article citing my review of Kevin Swanson's "Upgrade" is posted at the Baptist Courier website (SC Baptist paper).
  • I got a very nice email from Nelson Searcy of the Journey Church, NYC after my review of the SBC Pastors' Conference. He pointed out that his church does, in fact, unapologetically use the title "church" in identifying itself, even though the SBC Pastors' Conference program left it out. He also sent me a DVD of a baptismal service in his church that I look forward to watching. I noted on his website that they require two months attendance and a membership class before one can join. Kudos!

Monday, June 19, 2006

Bible Notes: Paul as Prophet Like Samuel (1 Samuel 12:1-5)

While Bible reading the other day, I was struck again by Samuel’s defense of his prophetic ministry at the coronation of King Saul in 1 Samuel 12:1-5 which reads, in part:

3 "Here I am. Witness against me before the LORD and before His anointed: Whose ox have I taken, or whose donkey have I taken, or whom have I cheated? Whom have I oppressed, or from whose hand have I received any bribe with which to blind my eyes? I will restore it to you."
4 And they said, "You have not cheated us or oppressed us, nor have you taken anything from any man's hand."
5 Then he said to them, "The LORD is witness against you, and His anointed is witness this day, that you have not found anything in my hand." And they answered, "He is witness."

Compare Paul’s defense of his ministry in places like Luke’s account of his speech to the Ephesian elders in Acts 20:33-35:

33 I have coveted no one's silver or gold or apparel.
34 Yes, you yourselves know that these hands have provided for my necessities, and for those who were with me.
35 I have shown you in every way, by laboring like this, that you must support the weak. And remember the words of the Lord Jesus, that He said, 'It is more blessed to give than to receive.'

Or in his epistles, at, for example, 2 Corinthians 11:7-9:

7 Did I commit sin in humbling myself that you might be exalted, because I preached the gospel of God to you free of charge?
8 I robbed other churches, taking wages from them to minister to you.
9 And when I was present with you, and in need, I was a burden to no one, for what I lacked the brethren who came from Macedonia supplied. And in everything I kept myself from being burdensome to you, and so I will keep myself.

Did Paul, in his defense of his ministry, see himself as an apostle-prophet like Samuel and the other prophets of old? Did others who knew him, like Luke, also see him as a prophet?

This was the thesis of my 2002 dissertation at UTS, "Paul as Prophet in the Acts of the Apostles."
JTR

Lewis Carroll: Postmodern When Postmodernism Wasn't Cool

My daughter Hannah was in a Blackbox (local children's theater) production of "Alice in Wonderland" last year. She played the middle-sized Alice and did a great job (in my unbiased opinion). Seeing the play made me want to read Lewis Carroll's strange books ["Alice's Adventures in Wonderland" and "Through the Looking Glass"], which I finally finished just this week.

Lewis Carroll was the pen name for Charles Lutwidge Dodgson (1832-98). See the Wikipedia article. He published "Alice" in 1865 and "Through the Looking Glass" in 1872. After reading the books, I was not surprised to find in the Wikipedia article questions raised about Dodgson's departure from the faith of his orthodox Anglican father and his interest in "minority forms of Christianity" and "alternative religions (Theosophy)." More disturbing questions are raised about his character, but this might be the modern tendency to debunk the morals of any figure from the past.
Reading "Alice" makes one think that Dodgson was a postmodern before postmodernism was cool.
Take, for example, this interchange between Alice and Humpty Dumpty:
"When I use a word," Humpty Dumpty said in rather a scornful tone, "it means just what I choose it to mean--neither more nor less."
"The question is," said Alice, "whether you can make words mean so many different things."
"The question is," said Humpty Dumpty, "which is to be master--that's all."
Humpty Dumpty could well be Bill Clinton saying, "That depends on what the meaning of "is" is," or the modern literary professor saying that the text means whatever the reader says it means.
Dodgson's sad life shows what a blind alley this path becomes.

Saturday, June 17, 2006

Paul Washer Preview

Paul Washer is coming on a preaching mission to JPBC November 29-December 3, 2006. For a preview of Paul's preaching, listen to this online message with the provactive description, "Shocking Youth Message Stuns Hearers-So Shocking and Biblical the Preacher Was Never Invited Back."

Church Covenant Series: Part 11 of 11

The final paragraph of the JPBC Membership Covenant is among the most important. It reads:

If we leave this church, we will immediately seek to join another with similar purposes and covenants.

This part of the covenant reminds us that we are always to seek to be vibrant members of a local body of believers. We are convinced that a born-again believer will not be able to go without consistent fellowship in a local church over a long period of time (see Hebrews 10:24-25). If we permanently move out of the geographical area where our church is located, then we need to find a new body of believers where we can transfer our membership as soon as possible. If for doctrinal, spiritual, or personal reasons we are not able to support the local church of which we are members, we should diligently and promptly seek another where we can be joined in good conscience.

This is important for at least three reasons. First, every authentic believer must seek to be a healthy body part (church member). Paul wrote to the Corinthian believers: "Now you are the body of Christ and members individually" (2 Corinthians 12:27). Second, when we transfer our membership to a new church, we relieve our old church of the direct burden of pastoral oversight and concern for us. This is a matter of common courtesy to one’s former church and helps the church avoid an unwieldy list of "inactive" members. Third, when we find a new congregation we desire to join we are able to be a blessing and encouragement to them by becoming a part of their fellowship. Every time a new member joins our church we feel encouraged and affirmed in knowing that someone else wants to become part of our family. Though a new attendee in a church should carefully and prayerfully examine the doctrine and practice of a local church before joining it, he should also beware of avoiding commitment by waiting too long to join. Persons who become long time attendees but who resist making a membership commitment can actually discourage the body through their unwillingness to publicly identify with the church in membership.

You will note that the covenant suggests this should be done "immediately." To avoid legalism, however, no specific time frame is added. Choosing a new church home requires care and patience. In most cases, however, we would encourage anyone who departs from our fellowship to find a new church home within six months. In fact, our church Constitution allows us to remove persons from active membership who have been absent from our fellowship for a period of more than six months, unless there are extenuating circumstances.

Our prayer is that all of our members will be active parts of this body. If a member should leave us, our prayer is that he will, in a timely manner, find a like-minded church family in which he can thrive and grow in Christ.

Grace and peace, Pastor Jeff Riddle

Reflections: SBC Meeting, Part Two, Wednesday

Wednesday (June 14):

SBC Wednesday morning:

The highlight was the resolution report. Before that though, with the convention running ahead (!) Bobby Welch took a moment to "preach" on Matthew 13:24-30 on the Wheat and the Tares (an anticipation of any discussion on church discipline?). After intoning that we should not attack our "enemies" in the SBC, he proceeded to attack Calvinists by saying that if Calvinists are really as hot-hearted about evangelism as they claim and "they know who the elect are" (something no Calvinist says) then they should "put up or shut up" by boldly evangelizing.

In the resolutions discussion, Tom Ascol failed to get his church discipline resolution back on the floor. Resolution chairman T. C. French’s response that (a) we do not know that churches are misrepresenting their numbers and (b) inactive members make a good prospect for "evangelism" was astounding. So, we are now "evangelizing" church members? Whatever happened to regenerate church membership?

Most debate was on Resolution 5 "On Alcohol Use in America." It held a veiled jibe at "antinomian" Calvinists. Several reformed men took the bait and fought it as opposed to inerrancy. Though I agree with them, I do not think it was wise to fight this on the floor. In fact, it was amended to make it even tighter urging the SBC to appoint only tee-totalers to offices. By the way, I do not drink alcohol at all and have seen its sinful abuse as a pastor in my people. Still, I like our JPBC covenant that simply says that we will not "abuse ourselves through addiction or excess."

One of the high points of the whole SBC was Secretary of State Condi Rice’s address c. 10 am. She regally entered to thundering applause and delivered a dignified and powerful speech on America’s moral obligation to protect religious liberty and fight injustice. Most poignant moment: In discussing America’s opposition to international sex-slave traffic, she stated that slavery is not over in the world and America will stand against it. This was met with the most thunderous standing ovation. Wow! The convention begun in 1845 to allow slave owners to be missionaries, standing to applaud an African American woman secretary of state as she denounces slavery. We see God’s gracious providential hand in history.

The South African Donald J. Wilton, Pastor of FBC Spartanburg, SC, preached the most powerful message of the convention on God’s second visitation to Solomon in 1 Kings 9. Though I am not sure we would see eye to eye on all things theological, I liked his statements of love for his local church and for his wife and his bold call for Southern Baptists not to make an idol of our convention.

At the lunch break I attended the Southern Seminary luncheon. It was packed with nearly 900 attendees. Mohler gave a good talk. SBTS is so different than when I was there from 1987-90. It is truly hard to believe.

I left for home after the SBTS lunch, so I missed the evening session and the unveiling of the Graham statue (or as my friend Rob Stovall called it, "the graven image" and "the golden calf"). Got to join my JPBC brothers back home for our Wednesday Bible study to report our SBC observations to our members. It was good to go to the meeting but better to be home.

In my report to our church I listed five key issues in this meeting:

1. Transition in leadership in the post-conservative resurgence era.
2. Stress on need for Cooperative Program support and resentment against churches that give little in percentage.
3. The need to be bold in evangelism.
4. The need for better work and cooperation among trustees.
5. The emergence of doctrinal dialogue. Battle for Bible has been won—we agree on inerrancy. Now the issue is what the Bible says. Among issues: Calvinism (soteriology); Church Discipline; Missiology (emerging church).

JTR

Reflections: SBC Meeting, Part One, Tuesday

Let me get these thoughts down before they cool off.

2006 SBC Reflections:

Tuesday (June 13):

Founders Breakfast:

I was up at 4:30 am! We left our hotel in Reidsville, NC (as close as we could get) at 5:45 am to make the Founders Breakfast at 6:30 am. First, I was surprised that the crowd (c. 300) did not seem as large as last year in Nashville when R. C. Sproul spoke and Steve Camp did music.
We got some good gifts here, including Curtis Vaughan’s paperback commentary on Ephesians and Dever’s new Elders booklet. Got to meet Tom Ascol face to face for a brief moment. Dever’s message was on Romans 9-10. He read it all out loud and pounded home the standard Reformed understanding. Mark can deal with long passages like this. I usually prefer a smaller chunk.

SBC Tuesday morning:

Interesting to be in a business meeting with 12,000 people. The "Everyone Can, And I’m It" slogan hung in larger than life letters from the coliseum ceiling. I get the meaning: "Everyone can share the gospel, and it is my responsibility to do so." But the phrase smacks of such a man-centered overtone that it is hard for me to like it. We kept thinking of alternatives like, "Everyone can’t, but God can."

Motions were introduced including those by ubiquitous SBC Falstaff Wiley Drake and the much anticipated motion by Wade Burleson seeking external investigation of the SBC.

This session also had the first of the convention baptisms. These make my Baptist body cringe. A note in the program read: "Because baptism is an ordinance of the church, all baptisms will be conducted with full approval and support of a sponsoring home church, with members each present to witness." But I have enough Landmark in my bones to be deeply bothered by a local church event being held in an SBC meeting. We are not Jehovah’s Witnesses (they too do their "baptisms" in a convention setting)! It also amazes me that conservatives in the leadership were quiet on this, especially those seeking Landmark-style requirements for IMB mission candidates.

We left a little early to walk across the road and have lunch at Stamey’s Barbecue.

SBC Tuesday afternoon.

Highlight was the presidential election. I have already reviewed Frank Page’s book, so I have already gone on record that I am not sympathetic with his anti-Calvinist stance. I had about decided to vote for the newest candidate, Jerry Sutton, having read his book on the SBC reformation a few years back. But a Pastor friend called me last week and swayed me back to Page. Anyway I met that same brother later at the SBC, and found he had since switched to Sutton!

Oh well, Page won. This has been and will be much analyzed. A protest vote against conservative cronyism and nepotism? A moderation of the convention sans moderates? A statement against "neo-Calvinists"?

I was also thinking about the pros and cons of this variety of Baptist democracy. I later heard Al Mohler say that our Baptist democracy was the thing that saved the SBC from liberalism. Unlike Episcopalians, for example, we have no bishops protected from a grass roots uprising. Yes, that’s good. But is the tendency to reject leadership a not so subtle sign of sin? Isn’t our tendency not to want to submit, to be anti-authoritarian, a sign of our sinfulness? Did the actions of this convention play into that?

SBC Tuesday evening.

Brian, Steve, and Geoff left at the break to head home. Steve Hills (Western Branch BC, Suffolk) and I had supper at the concession stand. We sat with a Roman Catholic priest (he stood out wearing the collar at this SBC gathering) named Frank Ruff (sic). We learned that he is an official Roman Catholic observer at this meeting. When I asked him about his observations he noted that he loved Southern Baptists and thought we were all part of one big family. He thought the biggest thing that divided us was ecclesiology and not theology proper. I pursued by asking about our division on authority (Scripture) and then the doctrine of justification by faith. He contended that we believe the same thing. I differed and noted the significance in this regard of the upsurge in Calvinism. Yes, Arminian evangelicalism and its emphasis on synergism in salvation is close to the Catholic view but not the monergistic view of salvation held by the Reformers. No surprise that neither of us budged on this.

Anyhow Steve and I made it late back into the session and missed casting our vote for Mark Dever in the runoff which he lost by c. 70 votes. What message does this send about neo-Calvinism?

The nomination speech for Wiley Drake was an SBC classic. Just goes to prove how important a nomination speech is in meetings like this. Frank Page likely also had an edge by having the best nomination speech in his race.

The multi-candidate elections set the schedule back very late. But Steve and I stayed till the end. My least favorite message of the entire convention was that of James Walker of Biltmore BC in Arden, NC. He told of his church’s inability to get people who had made "decisions" for Christ to come to the church to get baptized, so they came up with the idea of an outdoor baptism to which they invited their "converts." They even served hamburgers and hot dogs to get people out and baptized over 90. The next year they did it again and baptized over 160. Question: If you cannot get your "converts" to come to church to be baptized unless you serve them refreshments, were they ever really converted?

By the end of this session, there were only a few hundred people left in the cavernous coliseum. That was a shame, because Richard Land gave an excellent report on the Ethics and Religious Liberty Commission. It should have been heard by more.

Thursday, June 15, 2006

Notes: Mohler-Patterson Election Dialogue

Though you can get the audio and listen for yourself, here are my notes from the first session of the Mohler-Patterson Dialogue on Election held June 12, 2006 at the SBC Pastors' Conference in Greensboro:

I. Patterson spoke first:

He first stated that he admires Calvinists for the following reasons:

1. They live pious lives.
2. They think theology is important.
3. They recognize the dangers with the charismatic movement.
4. They see man’s purpose as giving glory to God.
5. They affirm inerrancy.
6. They believe in salvation by grace alone.

He then listed his concerns:

1. Some Calvinists believe all non-Calvinists are Arminians.
2. Some Calvinists believe all non-Calvinists do not accept the doctrines of grace.
3. Some Calvinists say that non-Calvinists do not believe in God’s sovereignty.
4. There are antinomian tendencies among some Calvinists (e.g., in the area of alcohol use).
5. Some Calvinists are not honest with pulpit committees when seeking churches.
6. Calvinism can breed a lack of compassion for the world.

Then he outlined why he is not a "Dortian Calvinist":

1. Irresistible grace makes salvation coercive.
2. Universal atonement is "entirely too compelling."
3. Bible links salvation and foreknowledge.
4. He desires to see God as good and just.
5. Calvinism is the death knell for evangelism.
6. Calvinism is a "system"; Those who embrace part must embrace all (infant baptism; Calvin’s views on church and state, etc.).
7. Cannot accept double predestination (He cited Calvin here as saying God created some for salvation and others for damnation).

In final comments he noted:

1. It is God’s will that every human being will be saved, but not all will. He cited 1 Tim 3:6; 2 Peter 3:9. He rejected Calvinist view of secret and revealed will of God.

Further cited Isa 53:6 and John 1:29 as evidence of atonement that is "potentially universal." He added: 1 Tim 4:10; 2 Peter 2:1; 1 John 2:2; Matt 23:37; John 4:10.

2. The Bible says we are to persuade men. He cited Paul in Acts "persuading" men to believe in Jesus.

He ended by saying that at the Judgement he will stand before God. If Calvinism is right he will hear: At least you made the effort though wrong. But if Calvinism is not right, he will hear: Well done.

II. Mohler spoke next.

He began by noting that were it not for the conservative resurgence, we might be here debating the ordination of homosexuals to ministry.

He asked: "Am I a Calvinist?" and answered, "Yes. I believe in the doctrines of grace, or Calvinistic soteriology."

But he said that no one can be drawn against his will to Christ. He said he does not believe in the fictitious person who is saved against his will.

He referred to those who differing views on salvation working together like Wesley and Whitefield; Spurgeon and Moody.

He cited reasons we are all Calvinists:

1. The analogy with the doctrine of inerrancy. God inspired Biblical authors to write scripture without abusing their will.
2. We affirm the substitutionary atonement.
3. We believe in the unconditional omniscience of God. Some believe more; some less, but all believe.
4. We all affirm the perseverance of the saints. "We are not Nazarenes."
We are inheritors of a common history in which the majority affirmed the doctrines of grace. What binds us together is agreement on the need for the "well meant offer of the gospel."

Next he addressed hyper-Calvinists.
He said that though there are some Calvinists who are hyper, there are not many hyper-Calvinists!

He noted there is a tendency among Calvinists to be argumentative, to have a "debating personality." He said it is not healthy to have people who will drive across the state to debate Calvinism but who will not drive across the street to share the gospel.

He affirms "Whoseover will" but sees it not only as a potentiality but as a reality.
The second fictitious person he cites in this debate is the one who wants to respond to Jesus but who is denied. There is no such person.

We must be eager to "persuade" like Paul. All are Calvinists because we believe in prayer. When we send out evangelistic teams we do not say, "Good Luck!" No. We pray for God to open eyes and hearts, so men will believe.

III. Question and Answer.

Reflections: 2006 SBC Pastors' Conference

Now, on to the SBC meeting in Greensboro. The JPBC contingency (Brian Davis, Geoff Glass, Steve Belcher and I) left Charlottesville for Greensboro Sunday afternoon.

This was my second SBC meeting. Last year in Nashville was my first.

First, some reflections on the Pastors' Conference:

Session I (Sunday evening): This was a disappointment to be honest. We got there at the end of Dick Lincoln’s message. There was a terrible storm outside and the coliseum lost power at the start of Johnny Hunt’s message. The favorite line of our group from Hunt (oft repeated through the week: "I’m about to have a spell!" Rick Warren was supposed to speak but was unable to come for some unexplained family reason. Instead, he sent a video message. I felt like I was in a multi-site church and know now why I do not like them. Impersonal. You have to admire his giving away a large part of his royalties from PDL sales. But it was hard to get over statements like (paraphrase): "God will do as much in your life as you allow him to do."

Session II (Monday morning): Much, much, much better. The highlight of the week and the conference. Hands down. I say this even given the fact that I do not like "break-out" sessions.

Block One: We first attended the Mohler-Patterson dialogue on election. Wow. Two SBC seminary professors sitting in a room with thousands looking on, three deep standing at the back, to hear two SBC theologians discuss election.

Mohler came in wearing dark sunglasses—he had emergency eye surgery Monday at Duke. We suspected he might sit down at a piano at any moment and break into "Georgia on My Mind." He looked to be in pain. But he delivered the goods in the election "discussion." See my notes.
Patterson seemed a bit punchless in the discussion and even helped the other side by making an effort to disabuse the audience of the notion that Calvinism is necessarily anti-evangelism.
Mohler bettered the folksy, populist Patterson by delivering the best zingers. His most poignant observation at the get-go: "If not for the conservative resurgence in the SBC we might be sitting here today debating the ordination of homosexuals into ministry."

Block two: Next we went to Dever’s presentation on Church Discipline. Not much new if you’ve read Dever, but you got the sense his pounding on Matthew 18 and 1 Corinthians 5 was new to many in the standing room only crowd. His co-presenter was an associate at Johnson Ferry BC. His comments were more along the lines of: "We would really like to start doing discipline in our 7,000 member church and we have an organizational flow chart but we haven’t really done it." How stark was the contrast to Mark who held up his church list of c. 500, each of which is known by the Elders.

Block three: "Reaching Today’s World Through Apologetics." This was led by Phil Roberts, president at MWBTS and William Lane Craig of Talbot. I have always admired Roberts’ work at NAMB ("Mormon Puzzle" done while he was there is the best evangelical resource on Mormonism out there). William Lane Craig was dynamite. Clear, articulate, and very practical. He is a member at Johnson Ferry BC and teaches a SS class called "Defenders" on apologetics. He noted that mainly men have been drawn to the class. He also made an aside observation that much of our modern praise music drives men away, because it is so effeminate. Hymns are manly!!! This was a great session.

Session III (Monday afternoon): This was the "contemporary" service. The music, led by Jonathan Munson, was not as bad as I had feared it might. The three speakers were: Nelson Searcy (The Journey, NYC); Kerry Shook (Fellowship of the Woodlands, Texas); and Erwin McManus (Mosaic, LA). Notice none use the name "church." Of the three I liked Searcy’s message best. He actually exposited a text from Colossians! I liked Shook’s least. He played a video clip of a service in which a motorcycle jumped over his head and used minimal scripture in his talk. It seemed to be the worst kind of appeal to the flesh. And what do you say about McManus? His was the most engaging presentation. It was filled with energy and passion. Best line: "I know I live in LA, but I’m not a vegetarian. I don’t believe we should eat anything that isn’t able to run away from us. I can’t help it if cows are not highly motivated." He played a clip of a Mosaic convert. A troubled young woman who found Jesus. Lingering question: How has coming to Jesus changed her dress, speech, and lifestyle (including even her appearance)?

Of all these, I can say I appreciate their zeal for sharing Christ. It challenges me to want to reach out more to the lost. But is some of this zeal without knowledge (Rom 10:2)? Question: Does the rejection of traditional exterior forms (the name "church"; traditional sacred music and orderly worship; etc.) also subtly play into a modern anti-authoritarian attitude that will not lend itself to "traditional," orthodox Christianity?

Session IV (Monday evening): This was the "traditional" worship. "New" Southern Baptist David Jeremiah started the evening off. He made note of his broadcasts on TBN as a mere delivery system and expressed no love for Paul Crouch. The best part of his presentation was a video of baptism testimonies (as we also do here at JPBC). It was powerful to hear the testimonies and see the baptisms of these adults from all backgrounds (men, women, blind, Hispanic, former Muslim, etc.).

Joyce Rogers, widow of SBC colossus Adrian Rogers, also gave a very dignified and God-centered testimony. The thought ran through my mind: Why did God choose to use Adrian Rogers as an instrument for reform in SBC life? Maybe it was because of Joyce’s godly character and maturity. She also stunned many when she made the first overtly political statement of the Greensboro Convention by saying that Adrian would not be pleased with attempts to narrow the participation of fellow conservatives.

Tony Evans preached next. He stacked up a series of stories in a sandwich sermon, but it was hard to follow Joyce. We decided to leave early and so we missed Ed Young’s sermon, which as I hear followed up on the themes Joyce Rogers introduced.

Thus ended the Pastor’s Conference in which we had heard 13 sermons/testimonies/messages in 1.5 days!

Conference Reflections: HEAV 2006

I really do not attend a lot of conferences through the year, but it just so happens that this past week I attended two back to back. First, last Friday-Saturday (June 9-10) I was at the Home Educators Association of Virginia (HEAV) meeting in Richmond and then the SBC meeting Sunday-Wednesday (June 11-14) in Greensboro, NC.

First, some HEAV reflections (I’ll do a separate SBC posting). Llewellyn and I went to this one together. Her Mom and Dad came up and kept the kids, so in addition to this being a conference it was also a good occasion for us to spend time together.

This was our second year at HEAV. It provides numerous seminars on homeschooling and a large exhibition area with curriculum providers, book-sellers, and conservative Christian ministries. Mostly, it is just encouraging to be with others who are doing homeschooling.

It is very interesting to see the people who are there. They are a counter-cultural group. There are people who are choosing to live separately from modern culture by varying degrees, from the conservative Mennonites and Brethren to more mainstream evangelicals. All are passionate about homeschooling. There is also a great love evident for good literature, for history that takes into account America’s Christian roots, and a passion for godly families.

The keynote session on Friday (June 9) morning was by Richard "Little Bear" Wheeler of Mantle Ministries on "George Washington: First in His Class." He retold some stories of George Washington’s providential escapes from death in battle during the French-Indian War. His point: homeschool education allows parents to teach children a providential view of history.

I next went to the session by Jeff Myers titled, "What Happened When We Kissed Dating Goodbye" in which he told how he courted and married his wife, foregoing the modern dating ritual.

I also attended the session titled "Making Brothers and Sisters Best Friends" by the Mally family of Marion, Iowa.

At the exhibit hall, I got to meet and talk with PCA minister Eric Wallace. He signed my copy of his book Uniting Church and Home, which I am now reading.

Saturday (June 10) the keynote was Jeff Myers again on "Generations of Influence: How to Start a Legacy of Four Generations." I also attended a session presented by Memoria Press (the publisher of the Latin curriculum we use with our kids).

In the afternoon Llewellyn went to a session on teaching writing with Susan Wise Bauer. We are using her "History of the World" material with our children.

We went together to hear Rick Boyer’s session "Some things we’ve learned: lessons from 22 years of homeschooling." Boyer’s presentation was the most engaging. He and his wife live in Lynchburg and have 14 children, from ages 31 to 7. He said he loves to go out with c. 6 of his children and have someone ask, "Are they all yours?" "No," he answers to their temporary relief, "I have eight more at home!" The Boyer family were homeschool pioneers in Virginia. Rick is awfully proud of the fact that his son, Rick, Jr, is now a member of the Board of Supervisors in Campbell County, the same local government that took him to court for truancy in the early 1980s!

The final session I went to was Richard Wheeler’s "Martin Luther had a Wife: Making the Decision of No Return" on guiding your children into good marriages.

We got home late on Saturday and I was up Sunday to teach Kairos class and preach a doctrinal message on 2 Corinthians 13:14 ("Why does the doctrine of the Trinity matter?"), bringing to a close the 2 Corinthians series we began in September 2005. After church we had a farewell lunch for the Browns and then we were off to the SBC. More later.

JTR

Thursday, June 08, 2006

Church Covenant Series: Part 10 of 11

We are nearing the end of our exposition of the eleven paragraphs of the JPBC Church Membership Covenant. Paragraph ten reads:

We know that we do not stand alone and that cooperation and mutual effort are necessary among Christians. We will therefore support the church of Jesus Christ throughout the world in whatever ways God leads us.

This part of the covenant reminds us that although we are an autonomous congregation of believers who govern ourselves independently, we are also connected and accountable to the larger kingdom family throughout the world. We seek cooperation in mission and ministry and share in fellowship and encouragement with other like-minded churches.

We see this as the New Testament pattern. In Acts 11 we learn how the church in Antioch responded to the needs of the believers in Judea during a time of famine: "Then the disciples, each according to his ability, determined to send relief to the brethren dwelling in Judea" (v. 29). In 2 Corinthians Paul urges the church at Corinth also to take part in this offering, praising "the churches of Macedonia" for their generosity in this effort (8:1-2). In fact, Paul says, "that according to their ability, yes, and beyond their ability, they were freely willing, imploring us with much urgency that we would receive the gift and the fellowship of the ministering to the saints" (8:3-4). There was rich cooperation and fellowship among the early churches. This is the pattern we wish to follow.

Jefferson Park has traditionally pursued this part of the covenant through our participation in the Southern Baptist Convention, the largest non-Catholic religious body in the United States. We regularly and generously contribute to the mission causes of the Southern Baptist Convention. These churches share a common confessional statement as expressed in the Baptist Faith and Message 2000. We have also shared fellowship with other Baptist churches in Virginia and in our local area through various associations.

Our covenant makes clear, however, that we are also free to pursue cooperation and encouragement with other evangelical churches, outside our denominational structure, as the Lord leads us.

May God continue to bless us with stirring fellowship with like-minded believers and congregations!

Grace and peace, Pastor Jeff Riddle

Tuesday, June 06, 2006

Review of Frank Page's "Trouble with the TULIP"

An extended book review of Frank Page's out-of-print Trouble With The TULIP is now posted on our website. The Page booklet is only 80 pages long, but it deserves scrutiny, especially since its author is standing for election as SBC President next week in Greensboro. Tom Ascol beat me to the punch in posting his briefer review on his blog yesterday.

JTR

Chris Eller's Testimony

Last Sunday was "Youth Sunday" at JPBC. Our youth led in various elements of the service, including, I thought most impressively, playing piano to accompany our singing and worship (thanks Hannah R., Kelli, Niki, Elijah, Hannah O., and Rachel). This year we also asked one of our UVA graduate students, Chris Eller, to offer a testimony. Below is an abridged text of what Chris shared. I am emailing an extended version to Brian to post on our website. As with most things I have heard from Chris, his words were thoughtful and timely:
I was asked to share a brief testimony today as part of Youth Sunday. Since this is Youth Sunday, I will focus on the journey from high school to college (and medical school), and my relationship with the Lord during that time. As I thought about this transition, I realized that it has in fact been seven years since I graduated from high school, and indeed that time seems to pass quickly. I also was asked to share advice to our youth who will soon be experiencing this time of transition in their lives. I quickly realized that any advice that I could offer would be of little value relative to what we have in God’s word, and so I hope that today I share principles from God’s word that have impacted my walk with Him.

Some 7 years ago now, I began my college career as a freshman at the University of Delaware. The transition to life as a college student certainly represents a change from life as a high school student. One thing that I think that you realize only after graduating from college is that college affords one perhaps the most free time that one will ever have in their lives. With respect to our walk with Christ, this can lead to one of two alternatives. One option, unfortunately chosen by many in college, is to waste this time in succumbing to peer pressure, making choices to engage in activities that do not honor Christ. I went to a large public university, and regularly saw classmates that engaged in alcohol consumption, made poor decisions with respect to guy-girl relationships, and spent their time "partying." When I look back, there were certainly many opportunities for me to make these sorts of poor decisions while in college. When I think about why I chose not to engage in these activities, it certainly is not a testament of any great strength of my own, but more a testimony of how the Lord was at work in my life. While the believer attending college may choose to join many of their classmates in wasting their free time engaging in unproductive activities that ultimately hinder their walk with Christ, the believer may also choose a second option, choosing to utilize their abundant free time to serve the Lord and grow in their walk with Christ. While I certainly failed on occasion, throughout college I aimed to order my life in such a way that I honored Christ in how I behaved and utilized my time.

As I think about how I avoided yielding to the pressure from my peers to join in activities that would not be pleasing to God, I can identify three principles that I would present as advice to our youth. Firstly, and most importantly, is to set aside time each day for the study of God’s word and prayer. In college, there are many things that will compete for a student’s abundant free time, and it is not hard to neglect the study of the Word in favor of athletics, clubs, or contemporary technological time wasters such as instant messaging and surfing the internet. In the face of these seemingly benign activities which compete for the student’s time, as a college student, one also will experience challenges to the Biblical worldview, face choices with significant short and long-term ramifications, and encounter students every day who lack knowledge of Christ. For these reasons, it is absolutely essential to devote time each day to the study of the Word and prayer. Also consider what God’s Word says about itself, considering the words of Paul to Timothy in 2 Timothy 3:14-17.

"But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them, and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus.
All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work."

Paul’s exhortation there to Timothy was not that he look distantly back on those things that he was taught as a child from God’s Word, but to CONTINUE in those things. He then recognizes that God’s word is indeed useful for teaching, reproof, correction, and instruction. And so as one transitions to college it is most important that one set aside that time each day to dig deep into God’s word and spend time communicating with him in prayer.

Secondly, I would emphasize the importance of fellowship with other believers. It is certainly easy as a college student, away from home for the first time, to drop out of involvement with a local church. One of the first things that I did upon choosing the University of Virginia for medical school was to begin searching the internet for churches in Charlottesville. I found Jefferson Park’s website, and was able to read some of the sermons posted online, and learn a bit about the ministries of the church, all the while continuing to pray that the Lord would direct me to a church as I moved to Charlottesville. I visited Jefferson Park on my first Sunday in Charlottesville, ultimately never visited another church, and joined this body as a member just over a year later. I would encourage our youth who may head away for college to find an intergenerational church where believers of all ages join together for worship and the study of God’s word. It can be tempting to rely solely on a campus ministry or to join a church composed of entirely University students, but one misses out on the chance to interact with believers of other ages. In facing many of the challenges of serving Christ while in college and medical school, and facing important decisions in life, I have found the wise counsel of older, more mature believers to be incredibly important. For that reason, I would strongly encourage the new college student to seek out a church where there are believers of all ages.

Thirdly, it is important not only to be a name on the roll of a church or an attendee of a church, but to be involved in service. With all of the free time afforded in college, one can serve in their areas of giftedness in the local church perhaps unlike any other time in life. I had the opportunity to participate in multiple areas of ministry as a college student at my former church in Conowingo, as I designed and maintained our church’s internet site, taught a Wednesday evening children’s Bible study and missions class, and assisted with running our church’s sound system during worship services. In addition, I had the privilege of being a part of the missions committee at my former church in Conowingo as we adopted an unreached people group in West Africa, the Fulakunda, who had less than ten known believers and no evangelical witness among a population of approximately two million across five countries back in 2001. Over the subsequent 3 years, I traveled to Guinea-Bissau to serve among the Fulakunda on three occasions, initially going to prayerwalk in advance of the first career missionaries to the Fulakunda, and subsequently going to begin to map villages and visit with village chiefs to seek out locations in which villages were open to the gospel, as churchplanting began among the Fulakunda. Today indeed I can bear testimony that the Fulakunda church is active and growing, a testimony to the awesome power of our Lord, and all that He is doing around the world even in places of great spiritual darkness. If I were told seven years ago at my high school graduation that I would travel to Africa on four occasions as a volunteer missionary over the next years of college and medical school, I would likely have laughed. If I had been told that I would be mountain biking to distant villages in Zambia and Guinea-Bissau, working through malaria and all sorts of intestinal infections, I would have said, "I could never do that." Indeed, my strength was not sufficient to accomplish any of those things. The fact that the Lord was able to use even someone such as myself with many weaknesses testifies to his awesome strength. I would share with you the words of Colossians 1:28-29, words which served as a great encouragement to me as I prepared for a 6 hour bike trip through the mountains of southern Zambia in search of a village named Kafwambila where there was no church. At a time where I was physically and emotionally spent, the Lord used these words to encourage me, as I systematically studied through Paul’s letters during that mission trip.

"Him we preach, warning every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus. To this end also I labor, striving according to His working which works in me mightily."

Just as it says there that we labor with His energy, I was reminded that as I served in Zambia, it was not by my strength that many were coming to know Christ, rather it was in spite of my many weaknesses and only by God’s strength in me that we were accomplishing the task to which God had called us. This principle of total surrender and total reliance on God was the most important thing I learned in Zambia.

In short, college indeed does present one with many opportunities to fall away in their walk with Christ. I am certainly one with many weaknesses, and it is only by the regular study of God’s word, the wise counsel of fellow believers and service as part of the body of Christ that I have remained close in my walk with Christ. Many of you know that the Lord has instilled in my heart a great passion for seeing Christ’s church grow among the many unreached people groups of the earth, and I would emphasize that this desire comes not from my own ambition, but rather out of time spent in the study of the word, in the wise counsel of my fellow believers, and serving as part of the church. These things are no testimony of my strengths, but if anything a testimony of the awesome power of our God that he could use one such as I even in spite of my weaknesses and failings.

Finally, as a word of caution to our youth, I pose the question, How does one who follows these principles of regular study of the Word, active involvement in a local church, and active service of Christ fit in at a large secular university? The answer, although not surprising, certainly did present at least a bit of a culture shock to me. Indeed these values are very counter-cultural in the typical American college or University. One does not "fit-in" at the typical university, but of course as believers we are not called to try to fit-in to the man-centered value system of this world. Still, I can remember numerous classmates in college and medical school, some who even called themselves believers, who looked on in shock when I would decline their invitations to join them in the consumption of alcohol. Others who were shocked that I chose not to involve myself in the serial dating and physical relationships that are prevalent on many campuses. Perhaps most shocking to them was the fact that these things were not out of adherence to a set of rules, but rather out of devotion to serving and glorifying an awesome God. Unfortunately to many of them, God was an invisible abstract concept, rather than a living, active Lord. I would close by asking that you pray regularly for our youth who may soon be heading out into the college and university campuses where they will encounter worldviews very counter to that of God’s word, and pray that they may remain strong by continuing in God’s word, continuing in fellowship with a local church, and continuing in service of our Lord.