B21’s Jon Akin will be one of the panelists for this discussion. Jon completed his PhD at SBTS in Old Testament and is writing the Proverbs commentary in the upcoming Christ Centered Exposition Commentary Series (A preview of the first volume Christ Centered Exposition: Exalting Jesus in 1 & 2 Timothy by authors Danny Akin, Tony Merida, and David Platt will be given out at the Baptist21 Lunch Panel – Register for that panel here). In addition to free breakfast will be free books, you won’t want to miss that!

Details:

What: A Panel Discussion on Christ-Centered Preaching

Where: Annual SBC in Houston (George R. Brown Convention Center Room 351A-F on Level 3)

When: Tuesday June 11, 6:45 a.m. to 8:00 a.m

Panelists:

-       Jon Akin

-       Eric Hankins

-       Ed Stetzer

-       Trevin Wax

Note: All attendees will receive a free breakfast and free books on Christ-Centered Preaching and Teaching:

-       Proclaim Jesus by Tony Merida (GCD Books)

-       The Scriptures Testify about Me: Jesus and the Gospel in the Old Testament edited by D.A. Carson (Crossway)

-       Preaching Christ in All of Scripture by Ed Clowney (Crossway)

-       Is Jesus in the Old Testament? by Iain Duguid (P&R)

-       Communicating for a Change by Andy Stanley (Multnomah)

-       Humble Orthodoxy by Josh Harris (Multnomah)

-       Read the Bible for Life by George Guthrie (B&H)

-       From Eden to New Jerusalem by T. Desmond Alexander (Kregel)

-       Text-Driven Preaching Edited by Daniel Akin, David Allen, and Ned Mathews (B&H)

-       Jesus on Every Page by David Murray (Thomas Nelson)

-       Building a Theological Library by Daniel Akin

-       More to come…

Register for this Event for FREE

We are excited to once again have Pastor David Platt on our lunch panel at this year’s SBC. At this event, we will discuss pressing issues facing the SBC, such as: engaging culture, mission, church planting, Calvinism, difficult ethical questions, and more… Early registration will soon be over so get your tickets today!!!

• What: A Lunch Panel on Pressing Issues in the SBC
• Where: George R. Brown Convention Center, in General Assembly Theater B on Level 3
• When: Tuesday Lunch Break of the SBC (roughly 11:30am to 1pm - we will start immediately after the morning session closes.

Speakers:

• Danny Akin
• Matt Carter
• Albert Mohler
• Russell Moore
• David Platt

Cost:

• Early Registration $10 – Through May 31st.
• Late Registration $13 – June 1st – Event date

Register for the Event Here

This is a review of Eric Mason’s book Manhood Restored: How the Gospel makes Men Whole. We want to thank Jason Wright, MDiv student at Southeastern Baptist Theological Seminary, for doing this book review at the request of Baptist21. This book is available for purchase here. 

“Another book on manhood?” I wasn’t sure I wanted to delve into another book designed to give a twelve-step plan to make me a better man for Jesus. But Eric Mason beat me to the punch, and started Manhood Restored with exactly those words. A host of books have taught men how to be “Wild at Heart,” a “Point Man,” or my personal favorite, a “Waffle.” While those books make valuable contributions to understanding Christian manhood, this book contributes in a way many others do not.

Eric Mason, often known as Emase, is the lead pastor and founder of Epiphany Fellowship in Philadelphia, PA. I appreciate the pastoral style of his writing and his ability to contextualize in such a way that his illustrations effectively reach his audience without a stretch.

Of all the books on manhood I have read, this is the one I found most useful. This text is, to put it simply, a Theology of Manhood. Pastor Mason draws on his pastoral and theological prowess, painting for the reader a picture of a Christ-like Man. He explains manhood using Scripture as the foundation and applies it practically from his pastoral experience.

Dr. Mason applies the biblical theme of restoration to manhood explaining that biblical manhood is grounded in a relationship with God. Emase explains the Gospel in the same breath that he explains manhood. This helpfully creates a mindset that does not bifurcate being manly and being Christian. He writes that a man cannot be complete on his own. Only through the hope of the gospel and the work of the Spirit can a man exemplify the character of Christ.

His chapter entitled “The Restorer of Manhood” is my favorite. He illustrates Jesus as the ideal man, the unattainable standard that we are called to emulate. He is the model for Christian character, strength, and humility. Emase is not the first to cite Jesus as an example for men, but he stands out as someone who has done so while maintaining faithfulness to the Text. Emase argues that Jesus’ job as a carpenter doesn’t make him a man, but sacrificing himself for the helpless does.

In the chapter on “The Restored Family,” I was particularly impacted by the challenge of personal responsibility. Emase writes, “If your family is not growing spiritually, the question is not what are they doing wrong. The proper question is; what is your role in them being in that state?” He continues, “It doesn’t all fall on you, just as it’s not Jesus’ fault if you aren’t moving forward spiritually.” The element of personal responsibility is one of the strongest recurring themes in Manhood Restored. In a culture where men escape from reality using video games, pornography, and social media, we need men who will take responsibility, dying to self, and living lives that bring glory to God.

It is also important to understand how change happens. As Emase points out: “we assume that real change happens from the outside in, it does not.” Real change happens by the work of the Spirit within the Christian. Our God is active in making men what they could not be on their own; He is molding them into the image of Christ. For this lasting change there is no 12-step program, there is only the God of the Bible who loves his people and is active in their lives.

Dr. Mason continues by addressing specific issues facing manhood in our culture, including “daddy deprivation” and the self-centered sexuality of little boys in adult bodies. These issues are connected by their cause, sin, and their solution, Christ. Mason constantly reminds the reader of the universal problem of sin and our hope in the work of Christ.

The final chapter, “Restored Church,” gives practical instruction for making your church a natural fit for men. Becoming a Christian and part of a church does not mean ignoring testosterone for the rest of your life. You now have the opportunity to grow as a man with godly wisdom, character, and grace. Where masculinity in the church was once a rarity, let it now be common.

In this book Eric Mason illustrates the Scope of Manhood, or man’s purpose while on earth. He continues by describing the Problems in Manhood, the hindrances that hold every man back from accomplishing his purpose. And lastly, the Redemption of Manhood, or how the work of Christ is active in every man. The Spirit of God is at work in every Christian man, molding and shaping him into the image of Christ.

This book can serve an evangelistic purpose, helping men understand what the Gospel is and how it changes their lives. It also serves the Christian man; assisting them in understanding the work of the Spirit for sanctification.

This book would benefit any man, whether he is a pastor, well experienced in ministry and developed in manhood, or a boy, just discovering what it means to be a man. I believe it would be a great resource for a father and son to go through together. Regardless of how you study it, I highly recommend this exceptional book on biblical manhood. I hope it further propels our churches to cultivating men of character, men who do justly, love mercy, and walk humbly before God.

What are we to make of all this? Let me make three observations:

1. People will continue to lose faith in the Baptist process

In all three cases, we have seen a process play out where these situations were reviewed, and in all three cases it seems that very little has changed, if anything. KBC leadership sat down with CU leadership to discuss some of the allegations floating around about liberalism. No change took place other than a tepid joint statement that all CU profs are Christians, believe God created the world, that those who believe the Bible is literally true are welcomed on the faculty, and that CU and the KBC are committed to good relations. This could be true of any number of explicitly liberal-leaning Christian colleges where evolution is affirmed and the Bible is not deemed inerrant. We see a similar theological situation at CN.

Specifically in the cases of CN and LC, we saw a process of investigation and accountability take place with no real or significant change. In the case of LC, the trustees hired an independent firm to investigate, they found the President acted inappropriately, and the board still exonerated him.

This has created the impression for some that those in key positions in the Baptist process lack the wherewithal to hold institutions and entities accountable. The Baptist system will only work if men and women with the courage of their convictions actually initiate change when it needs to take place. If people believe that the process will not change things when they need to be changed, then they will be jaded and lose confidence in the system.

2. This will hurt the Cooperative Program

CP giving has been declining, and there are many reasons for this. Some think they have to be involved in too many things they don’t want to be involved in when they give to the CP, things they don’t believe in. Some think money is wasted and that we spend too much in the states and don’t get enough to the unreached and underserved areas of the world. When asked for a specific example of “waste,” some have mentioned that they don’t want to give money to institutions that affirm or tolerate liberal theology. I once had breakfast with a Pastor in East Tennessee who said when they gave to the CP they designated that no dollars go to Carson Newman because of the school’s theology.

These trends in our state colleges will only continue the lack of confidence and enthusiasm in the CP in a time when people are calling for increased support of it. If pastors and churches continue to see moderate theology in some of our institutions, they will be less likely to give. If pastors and churches see what seems like a lack of accountability or the failure to make real change, then they will be less likely to give. Yes, the CP is great and we can do far more together than we can apart. However, if we are funding too much of the wrong thing, then pastors who are called to steward their peoples’ sacrificial offerings will start to look elsewhere!

3. Baptist Colleges and Universities need to be consistently confessional 

In each of these three instances, good and significant change is easy in one sense. All three of these situations would be helped in one way or another by a consistently confessional identity, and specifically the Baptist Faith and Message 2000. We make our seminary profs and missionaries sign it, why not our college professors, especially those in religion departments? The BFM2000 would fix the liberal/moderate theology of Carson Newman and Campbellsville University. Baptists should hold these institutions accountable to the BFM2000 because of millions of Baptist dollars invested past and present.

Carson Newman has produced its own statement of faith, and I am encouraged by this because this was not the case previously. I am encouraged that the statement affirms the exclusivity of Christ and the inspiration and authority of the Bible, but there is still a long way to go since there is no language of substitutionary atonement or the inerrancy of the Bible. The statement is broadly evangelical and not explicitly or implicitly Baptist. Nothing in this statement mandates a move away from the liberal historical-critical method or the affirmation of evolution.

I can’t find any kind of confessional statement for Campbellsville, Baptist or otherwise. There is a vision and core values statement for the theology school. Again, the joint-statement says all profs are Christians and believe God created the world. That could be true at any liberal Christian college where evolution is affirmed and the Bible is undermined. There is a statement from the President on the website that argues accreditation is the reason for diversity in their teaching, and that is also mentioned in the joint-statement. This is a smokescreen! I attended a school accredited by the same agency where evolution was presented without being affirmed, and was also critiqued as inconsistent with the Bible. I am encouraged that the KBC mission board has recommended that all their organizations agree with the BFM2000, but unfortunately these recommendations are not binding.

The emphasis not only needs to be on confessional; it needs to be consistent as well. This would help LC. LC’s Statement of Faith is the BFM2000, but it has let profs go for theological reasons who believe the BFM. Why? If there confessional standards are going to be narrower than the BFM, then they need to create another confession to be consistent. Otherwise, they should remain consistent with their current statement. The college’s website says that the college “recruits faculty and staff who…will teach…in harmony with the doctrinal statement.” This raises a serious question about the consistency of the school, “What changed since the interview and hiring of these three professors?” Did they stop teaching in accordance with the BFM? Or, did the college change the litmus test on them?

Conclusion: I am grateful for Baptist institutions. I believe strong and convictional Baptist institutions are a great tool to equip our young people to be ambassadors for Christ in the world. My prayer is that change would take place where institutions need to change. I recognize that this will take time, wisdom, participation and patience from all. However, while people will be encouraged by even small change that moves in the right direction, they will also be concerned that “right steps,” “moving in the right direction,” “it just takes time,” and “trust us we will get there” may be the same smokescreens they’ve heard for decades…

Baptist21 will discuss some of these issues at the B21 panel at the SBC in Houston. Register for that event here.

In the last year, there have been disturbing events surrounding three Baptist state colleges/universities:

Exonerated moderate theology at Carson Newman (CN)

A subcommittee of the Tennessee Baptist Convention (TBC) exonerated CN as accountable to Baptist convictions in October of 2012 after a yearlong investigation. This is disturbing for 3 reasons:

First, the report gives the impression that evolutionary theory is taught without being critiqued as incompatible with Baptist convictions. Not one of the professors or students interviewed mentions evolution being critiqued as unbiblical. One might say, “It is being critiqued but that wasn’t mentioned in the report.” That would be a pretty big oversight when communicating with concerned Tennessee Baptists.

Second, the liberal historical-critical method of biblical interpretation, which has been overwhelmingly rejected by Southern Baptists convention-wide, is being taught as one acceptable method among others. One student said, “The professors never pushed liberal theories in class nor did they push conservative theories either. They just presented theories and allowed the student to make their own decision.” This isn’t good enough at a school funded by Cooperative Program (CP) dollars!

Third, this is part of a trend to not hold Tennessee Baptist institutions accountable. A similar investigation in 2005 of both CN and Belmont led to both schools being exonerated, and of Belmont it was said that students were being equipped for service for the Kingdom of God. This is troubling because it is obvious now that Belmont had no desire to be held accountable to Baptist convictions or practices, and yet the appropriate boards did not act. Belmont and the TBC severed ties in 2007 due to Belmont wanting to elect a self-perpetuating trustee board instead of a TBC-elected Board. Belmont will pay the TBC $11 million over the next 40 years. Since that separation, Belmont has publicly and quickly moved away from its Baptist heritage and roots. For example, in 2011 they added “sexual orientation” to the school’s nondiscrimination policy, and this was troubling because President Fisher said this “new policy simply reflects the school’s ‘long-standing practice,’” a long-standing practice that had not been called to account.

The Dismissal of Jarvis Williams at Campbellsville University (CU)

Jarvis Williams contract will not be renewed at CU for theological reasons according to a recent report. Those reasons have not been specified by the administration. This is disturbing because CU continues to affirm moderate/liberal theology while marginalizing faculty who hold to inerrancy. There are professors who reject biblical inerrancy and some who affirm evolution, but a prof who stands firmly within Baptist convictions is not welcome.

This trend has been around a long time. I was on staff at a Kentucky Baptist Convention (KBC) church when a rep from CU came to pitch the school to the staff. Our Associate Pastor questioned him extensively on CU’s theological convictions. And it was revealed that in terms of the faculty there were few inerrantists, many who affirmed evolutionary theory, many who were pro-choice, and only broadly “evangelical” convictions at the school, but over and over the rep would say “at Campbellsville University we are about kingdom business, so send your kids here.” Our Associate said he never encouraged our families to send their kids there because they go thinking it’s a safe Baptist school and are taught things that confuse and undermine their faith. The rep said things were moving in the “right direction,” but it appears almost a decade later that no change is really taking place.

The Controversy at Louisiana College (LC)

Much is happening at LC. Three professors are being let go for theological reasons. While those reasons have never been stated by the administration, it is alleged that Calvinism is the issue since President Aguillard recently stated that he did not approve of Calvinism being advocated at LC. One of these profs, Ryan Lister, won a student-voted award for professor of the year, only to have the President decide there isn’t going to be an award this year. Add to these the allegation that some student blogs have been blocked on campus and that Aguillard himself endorses non-Baptistic theology.

Also, President Aguillard has come under significant fire for other actions. There are allegations that he intentionally misled administrators and the trustees, unethically and potentially illegally misappropriated funds, and forfeited $55 million in endowment because of this misappropriation. The trustees hired an independent law firm to investigate the allegations and they concluded that the president did act inappropriately. A special subcommittee of the trustees exonerated Aguillard on a split vote (4-3), and then April 30th the full trustee board exonerated him with another split vote (16-13). There are claims that documents exist that cast doubts on the lawfirm’s findings, but those documents will be kept confidential.

Add to this questions about cronyism and conflict of interest with Executive Director Hankins as the only Executive Director who resides as a voting member on a Trustee Board for a state institution. Quite frankly, the situation at LC is a mess and disturbing on so many levels.

Baptist21 will discuss some of these issues at the B21 panel at the SBC in Houston. Register for that event here. Part 2 will offer observations about what these events mean.

This is a review of Johnny Carr’s book Orphan Justice: How to Care for Orphans Beyond Adoption. We want to thank Keelan Cook, doctoral student at Southeastern Baptist Theological Seminary, for doing this book review at the request of Baptist21. This book is available for purchase here. 

Take care of orphans.

It is pretty clear this is a command to the church straight out of the pages of Scripture. James says it this way, “Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world” (Js 1:27, ESV). It cannot get much clearer than that.

However, understanding we have a responsibility to orphans and widows in their affliction and actually knowing what we should do are completely different things.

Of recent, the discussion of orphan care has seen new life. Men such as Russell Moore, Tony Merida,  and Dan Cruver contributed much to this conversation, and now Johnny Carr adds to the growing movement with his new book, Orphan Justice.

This book is not a theological treatise on adoption, and it is not some heady or detached treatment of the issues of adoption and orphan care. Instead, it is the personal story of Carr’s journey into the world of orphan care with stops along the way to highlight the lessons he has learned. Carr’s experience in adopting and his work for orphan care are here framed as a challenge for the church to see this as a central task of her mission.

What is it about?

In his attempt to develop a wholistic model for orphan care, Carr does the much needed work of clarifying the landscape of orphan care. Orphan Justice is more than a mere two-dimensional call to end fatherlessness. The book’s fresh realism demonstrates the complexity of the issues that surround orphan care. Carr exposes this web of complexity chapter-by-chapter, and in this context he calls the church to thoughtful action.

Carr says it this way:

“Developing a model for orphan care forces us to dive into every aspect of an orphan’s struggle, even when it’s uncomfortable… nearly all of these children are faced with the nightmare of poverty, human trafficking, HIV/AIDS, deplorable orphanages, abusive foster care situations, racism, and a host of social evils.”

Carr makes several bold points that support his call to action.

Not every orphan should be adopted.

In defining the term orphan, Carr shows the wide scope of that term. He distinguishes between single orphans (those who have lost one parent) and double orphans (those who have lost both), pointing to the greatly differing needs between the two. Even within these groups, the needs are not always the same for every orphan. Furthermore, “An unregulated ‘get every kid adopted’ approach is likely to encourage child kidnapping and trafficking,” states Carr.

By laying out these distinctions, Carr helps the reader see the dilemma with better eyes, allowing them to understand the task is not simply getting every orphan adopted into some middle class home in America. With this fresh perspective, the ways in which the church can tackle orphan care are greatly expanded past adoption. This frees the church to seek wholistic solutions.

But orphanages are not the solution.

However, Carr also warns against the temptation to see orphanages as the solution. Every orphan may not need to be adopted, but orphanages are not the answer.

“Man made orphanages for children, but God made the family for children,” begins Carr’s argument against the widespread institutional approach to orphan care. Large institutions that house children in this manner are notorious for poor living conditions, health issues, and even human rights violations. Furthermore, becoming acclimated to this type of lifestyle virtually assures the child emotional or mental health problems.

While he does admit that orphanages are, in certain circumstances, better than nothing for a child, we must not settle at that level of care. Instead, we must seek a solution that does not institutionalize these children.

Community-based care is best.

If man made orphanages, Carr points out that God made the family. And it is in this setting that children will thrive.

While that sounds obvious, a quick inventory of our most common approaches to orphan care show that community-based solutions are desperately lacking. Carr raises significant alternatives to institutional care. For instance, the same amount of money that goes into adopting one international child and bringing them to the states could fund a local family to provide for that child in his home culture for a long time.

In addition, Carr draws together various aspects of the churches mission and shows how they coincide when he claims that church planting in unreached, poverty-stricken areas is a solution to the orphan dilemma. “As a church is cultivated and grows, believers have the opportunity to care for and open homes to local orphaned and vulnerable children,” claims Carr.

By partnering with local churches, outposts of gospel community, in these places, our churches here can help support them in caring for the orphans in their own community.

Conclusion: Read it.

At times, his words are gut-wrenching, sometimes they are comical, and mostly they are convicting, yet the book is consistently helpful for individuals or churches serious about understanding the issues that surround orphan care.

Remember, it is a call to action, and Carr does not leave his readers wondering how they can walk in obedience to God’s commands concerning orphans. Each chapter ends with practical ways to engage in the gospel-centered care of the “least of these.”

Take Carr’s challenge, and begin your journey into the world of orphan justice.

I sat down recently with Steve Timmis and asked him how to move a traditional church towards biblical community. Here are some helpful insights from him on leading in a revitalization effort, but I think they are applicable to culture making in a church plant as well.

Timmis argues that culture triumphs over strategy. So, a revitalizing leader needs to be a culture creator before a strategist. Here are 5 ways to create a culture of gospel, community and mission in your church:

1.     Preach it & Teach it

Preach and teach methodically and deliberately through the Bible from a gospel, community, & mission framework. The Bible is a coherent narrative about God redeeming a people (a community) for Himself, so we should teach and preach every passage within that framework. Your people should get gospel, community, & mission week-by-week.

2.     Sing it & Pray it

Timmis referenced Jonathan Edwards who said that we sing to excite the affections, and Timmis says we should pray to do the same. He says, “We pray and ask God to enable US to be who WE want to be and impact the world.” Sing songs and pray prayers that show this is what it means to be the people of God. For example, in singing we are called to admonish one another with songs (Col 3:16), so one practical way to do this is to replace the singular pronouns with plural ones. Sing what you mean!

3.     Model it & Mentor it 

As a leader, you must live this message out (gospel-centered life in community with others). Do what you are talking about. Be there for others. Open your home and time to others. You must also identify guys to intentionally take under your wing and develop in these things. Spend time with them and help them work through it.

4.     Structure it & Resource it 

You need to build out structures that reflect your convictions: gospel, community, & mission. Make sure the structures you have in place give the expressions you value. Then, put your money where your mouth/heart is. If gospel, community, and mission are your highest values, then spend the majority of your resources there instead of other places (the worship event, programming, etc.).

5.     Repeat it 

Keep on doing it. Especially in a revitalization effort, take the long view, don’t try to change things too quickly, and be patient.

In this video, Dr. Moore talks about ethical issues in the 21st Century. 

Click here to view the embedded video.

Dr. Moore will be one of our panelists at our upcoming Baptist21 Panel at the SBC in Houston. You can register for that by clicking here.

In this video, Dr. Moore talks about his thoughts on American citizenship.

Click here to view the embedded video.

• What: A Lunch Panel on Pressing Issues in the SBC
• Where: George R. Brown Convention Center, in General Assembly Theater B on Level 3
• When: Tuesday Lunch Break of the SBC (roughly 11:30am to 1pm - we will start immediately after the morning session closes.

Speakers:

• Danny Akin
• Matt Carter
• Albert Mohler
• Russell Moore
• David Platt

Cost:

• Early Registration $10 – Through May 31st.
• Late Registration $13 – June 1st – Event date

Register for the Event Here