Vol. 6 No. 3
|
|
|
The Jesse Mercer Plaza
Mercer University, Macon Campus |
|
|
Produced by The Center for Baptist
Studies, Mercer University
A Monthly EMagazine, Bridging Baptists
Yesterday and Today
|
Visit The Center for Baptist
Studies' Web Site at www.centerforbaptiststudies.org
|
Table of
Contents
|
TABLE OF CONTENTS
I Believe . . .
: Walter B. Shurden
"Stendahl on the Bible and Hull on the Baptists"
The Baptist Soapbox: Patrick Dube
"Current
Challenges that Endanger Baptist Mission Efforts"
Baptists and Creation Care:
Richard F. Wilson
"A Baptist Theology of Creation
Care"
Baptists and Public Policy:
Melissa Rogers
"Going Upstream"
BSB Book Review:
John Scott
Arthur C. Brooks, Who Really Cares: America's Charity Divide―Who
Gives, Who
Doesn't, and Why It Matters
(New York: Basic Books, 2006).
The World's Greatest Baptist Preachers:
Karen E. Smith
"Wales' Greatest Preacher Ever"
In Response To . . .
: Bruce T. Gourley
"Tim LaHaye's Rapture"
Dates to Note
We welcome your feedback.
Click here to tell us what you think of this
issue of the Bulletin!
Note: To print the BSB, set your printer's left
and right margins to .4 inches or less.
To
change / add / delete your email for the Baptist Studies Bulletin, please
click here.
|
Netscape users:
If
you need to increase the font size on your screen, click "view"
then "increase font."
|
Note: You are free
to duplicate and circulate the articles in BSB or to use quotations
from our articles. We would, however, appreciate a good word about where
you found your material. It makes us look good! Thanks.
|
|
THE MERCER PREACHING
CONSULTATION 2007
23-25 September 2007
The King and Prince Hotel
St.
Simons
Island,
GA
Featuring Barbara Brown Taylor
Click here for more information and registration. |
I
Believe |
"Stendahl on the Bible and Hull on the Baptists"
By Walter B. Shurden
I believe . . .
that you would do well to read two very brief
articles, one on the Bible, the other on the Baptists.
The first is by Krister
Stendahl, the retired bishop of Stockholm who taught previously for four
decades at Harvard Divinity School. Stendahl served as dean of HDS from 1968
to 1979. His biography only makes his article the more important. His article
is titled “Why I Love the Bible.”
Stendahl said that his
love for the Bible began not with the Bible but with Jesus. And then he wrote:
“Jesus became not my
hero, but rather my friend. I guess I was 12 or so when I sneaked away to
church on Sunday mornings—in spite of the risk of Phariseeism—to be where
Jesus was supposed to be. But then in fall 1935, I was invited to something
called a Bible study group. And I was given a pocket New Testament, both as a
symbol and as a text, and I was told to read it as if it was all about me—my
life, my conscience, my duties to God and to neighbor. I was hooked, for
life.”
This article is important
for all theological stripes, but I consider it especially important for
theological progressives. At times I am inclined to think that some of us who
label ourselves progressives or liberals get a bit embarrassed by talking of
our love for the Bible.
One Sunday morning a
young seminary graduate accosted me after I had preached. I had done that day
what I almost always do when I read the biblical text of the day. I hold the
Bible up before the congregation and I say, “This is the Word of God, and it
is for us today.” The seminary graduate walked up to me after the worship
service and said, “Aren’t you afraid that someone is going to think you are a
fundamentalist when you say what you said after reading the text this
morning?” “No,” I answered, “to the contrary, I am afraid that someone out
there may think that I do not believe the Bible is the Word of God, and I do.”
You can find Stendahl’s
provocative and helpful story of his romance with the Bible
here.
The second article―a
booklet, really―is by William E. Hull and
it is titled “The Meaning of The Baptist Experience.” Recently published by
the Baptist History
and Heritage Society (P.O. Box 728, Brentwood, TN 37024-0728), it is the
best brief statement on the Baptist identity that I have ever read.
Bill Hull’s professional
life has paralleled the last half century plus in Baptist life in the South.
He has been a seminary professor (New Testament), a seminary dean, a seminary
provost, the pastor of an influential Baptist church (FBC Shreveport, LA,
1975-87), and a college provost. Since 2000 he has been research professor at
Samford University in Birmingham, Alabama. While he is anything but a Baptist
sectarian, Hull proved himself in this “denominational memoir” to be a
passionate Baptist who believes that the Baptist vision of the Christian faith
is as relevant today as ever.
Utilizing “experience” as
his unifying theme of Baptist life, Hull described the Baptist experience in
the past, in the present, and in the future. “At the core of this
denominational DNA,” he said, “is a tilt toward voluntarism, the freedom to
follow an uncoerced conscience, and the right of self-determination in matters
of religion.”
Stendahl on the Bible and
Hull on the Baptists! Here are two Christian scholars who are anchored in the
church and who deserve a hearing. “Take and read.”
Table Of Contents
|
|
The Baptist Studies Bulletin
Recommends
The Meaning of the Baptist
Experience
A New Booklet by William E. Hull
Produced by the Baptist History & Heritage Society
This small volume, the latest in the Baptist Heritage
Library series,
encapsulates the essence of how "Baptists attempt to understand
and interpret their distinctive faith." William E. Hull, research
professor at Samford University, is a highly acclaimed educator,
minister, author, and lecturer.
Click here for more information and to order your copy today.
|
|
Baptist
Soapbox
|
The Baptist Soapbox: Invited guests
speak up and out on things Baptist (therefore, the views expressed in this
space are not necessarily those of The Baptist Studies Bulletin, though
sometimes they are).
Climbing upon the Soapbox this month is Patrick Dube,
Baptist leader and educator in Botswana, Africa.
"Current
Challenges that Endanger Baptist Mission Efforts"
By Patrick Dube
Baptists in
Europe and America, long involved in world missions, need to keep evaluating
strategies, motives and the impact they are having on the people in the
mission fields. I would hope that my Baptist brothers and sisters from the
Western world would consider the following issues and
think seriously about the lives of the people in their sphere of missionary influence.
While much good is being done, and paternalistic mission attitudes are
gradually changing, much damage continues to be inflicted upon African
Baptists by poor mission strategies and management.
When mission
agencies draw up their internal policy documents for their organization, there
is the danger of being short-sighted about the realities on the mission field.
Agencies have to teach their missionaries that they are not superior people
going to enlighten inferior people groups around the world. Identifying needs
must be done in consultation with the local leaders who obviously understand
their own needs better than foreigners. The recruitment of missionary
personnel is done by the sending agency with little or no consultation with
the recipient Conventions/Unions on the mission field.
The sending
agencies have to recognize that their orientation material must be accurate
and contextualized. The onus is also on the recipient Conventions/Unions to
draw up programs of orientation for missionary personnel. Mission
agencies do not always share their internal and foreign mission policies with
Conventions/Unions on the mission field. This creates mistrust on both sides.
Agencies would do well to develop written agreements with their partner
Conventions/Unions to provide historical records and accountability. Some
Baptist missionaries in our part of the world have abused money
entrusted to them by living luxurious lifestyles without integrity. Some
missionaries refuse to immerse themselves into the culture of the people
with whom they are working, evidenced by their ignorance of the
cultural dynamics of the people.
Churches
which support mission agencies financially too often have had little or no
direct involvement with the actual mission work being done by missionaries.
Missionaries too often use the funding provided by sponsoring
churches/organizations to manipulate
the African people and force indigenous pastors and leaders to submit to their own missionary
agendas.
Missionaries often
feel so secure in their “jobs” that they feel threatened by the potential of
local leaders. The result of a lack of mentoring is that when the missionaries
leave, the nation is left without leaders who have personal convictions and
can assert themselves as worthy examples of fine leadership. Mission agencies
claim to have an “Exit Strategy,” yet frequently there is no noticeable implementation
of such.
Some departing missionaries have been known to refuse to train locals to take over their “jobs.” Local
leaders sometimes hinder the progress of the work by allowing the missionaries to pursue
their own agendas while the nationals lag behind and sheepishly depend on
the missionaries.
In addition,
some Baptist missionaries who
once held firm convictions about the fundamental doctrines of the Christian
and Baptist faith have now departed from those convictions to embrace contrary
teachings and practices.
Finally, there
is a need for more involvement in world missions by African European and
African American Baptists. Sending local church and Convention/Union
ministries can do more to equip and support international missionaries. Also,
many well-meaning African Baptists have found that their vision for the work
in their own nations has been blurred by the growing opportunities encountered
while abroad. In short, the difficulties for African Baptists, on the
receiving end of mission work, are compounded when in addition to
opportunities lost because of ineffective mission agency policies and
missionary activity, some of our best and brightest ministers become enmeshed
in a westernized culture that hinders the work of God in the nations of
Africa.
Table Of Contents
|
Creation
Care |
Baptists and Creation
Care:
This series focuses on Baptist responses to
environmental issues. Dr. Richard F. Wilson is Chair of the Roberts
Department of Christianity, Mercer University, Macon, Georgia. He is
actively involved in The National Association of Baptist Professors of
Religion and the Baptist World Alliance.
"A Baptist
Theology of Creation Care"
By
Richard F. Wilson
What would a
Baptist theology of creation care look like? First of all it would be
biblical. Secondly it would be personal and corporate. Finally it would be
local and global.
Baptists are
biblical. We turn to scriptures to find our bearings and our language about
what matters. There are two places to begin our theology of creation care.
The first is Colossians 1.15-20, a beautiful hymn of the early church that
pulls together Christology and Ecclesiology under the umbrella of creation.
Christ is “the image of the invisible God, the first-born of all creation”
who is both agent and glue of creation. Christ is “the head of the body, the
church.” Further, in Christ God’s “fulness” dwells, making possible the
reconciliation of “all things.” Christ + Church + Creation = Reconciliation.
The second is
Romans 8.18-25, the broadest perspective on creation and redemption in all
of scripture. Paul claims that “creation waits with eager longing for the
revealing of the [children] of God.” Creation itself will be redeemed when
the children of God are revealed as God’s agents in the world. The image is
compatible with John’s vision of a “new heaven and a new earth” in The
Revelation.
A Baptist
theology of creation care is simultaneously personal and corporate. Still
responding to biblical impulses we can turn to 2 Corinthians 5.17-21. “If
anyone is in Christ,” Paul writes, “[s/he] is a new creation.” The result is
that God makes an appeal for reconciliation with the world “through us.”
That alone is a stunning idea: God needs us as advocates for creation care.
New creations
are not isolated beings in a stew of creatures. In the Corinthian letters
Paul crafts the powerful description of the church as the body of Christ
(see 1 Cor 12.12-27). Baptists have understood the image of the church as
Christ’s body in at least three ways: (1) The church properly understood is
more organism than organization. There is a wholeness about the church that
a theology of creation care needs to emphasize. The church is first of all
corporate. Before we can talk about members of the body we must acknowledge
the whole. (2) The members of Christ’s body are not isolated, but they are
individual. The personal nature of a Baptist theology of creation care is
the confession that each member has a part to play in the health of the
whole body. (3) The wholeness of the church transcends time and space. If
the church is the body of Christ, then the body extends from Pentecost to
the present and beyond.
These three
confessions related to the church as the body of Christ are solid
underpinnings for a Baptist theology of creation care.
A watchword
of late in our culture has been “think globally, act locally.” For Baptists
that mantra can inspire a theology of creation care. We might prefer to
switch the order and say, “act locally, think globally” simply because of
our commitments to the local church. No matter; as long as we get both parts
together the order is not so important. What is important is that we find
ways to emphasize that reconciliation includes our relationship to creation.
We should respond to global issues in our world, such as pollution and
rampant consumerism, in local ways that make commitments to creation care as
a spiritual responsibility of the body of Christ.
A Baptist
theology of creation care may never be written in a traditional sense, but
all of us have a chance to write a chapter or more with our reflective
commitments to make a difference in our world for our world.
Table Of Contents
|
Baptists and Public Policy |
Baptists and Public Policy:
Some Baptist groups, including the Alliance of
Baptists, Baptist Center for Ethics, Baptist Joint Committee on Religious
Liberty (BJCRL), and the Progressive National Baptist Convention, have long
been engaged in policy work. This series is designed to spark conversations
among a wider circle of Baptists who are now considering engaging in this kind
of activity. Melissa Rogers is visiting professor of religion and public
policy at Wake Forest University Divinity School, previously serving as
executive director of the Pew Forum on Religion and Public Life and as general
counsel to the BJCRL.
"Going Upstream"
By Melissa
Rogers
On
February 28, 2007, a
report in The Washington Post began in the
following way:
Twelve-year-old Deamonte Driver
died of a toothache
Sunday.
A routine, $80 tooth extraction
might have saved him.
If his mother had been insured.
If his family had not lost its
Medicaid.
If Medicaid dentists weren't so
hard to find.
If his mother hadn't been focused
on getting a dentist for his brother, who had six rotted teeth.
By the time Deamonte's own aching
tooth got any attention, the bacteria from the abscess had spread to his
brain, doctors said. After two operations and more than six weeks of hospital
care, the Prince George's County, [Maryland,] boy died.
The story of Deamonte Driver is heartbreaking. It is also symbolic.
According to this
report,
“80 percent of tooth decay is found in just 25 percent of children.”
Unsurprisingly, “[t]he amount of tooth decay in a child is inversely related
to income level―kids from poor and moderate-income families have more tooth
decay and a large percentage of these kids go untreated.” As The Washington
Post story notes, “[t]he federal government requires states to provide oral
health services to children through Medicaid programs, but the shortage of
dentists who will treat indigent patients remains a major barrier to care . .
. .”
If one of us had known
Deamonte Driver and his family, we might have been able to change things for
them. But we didn’t know them. And we won’t ever have the opportunity to
know all of the other children in our nation who lack access to basic health
care.
But that doesn’t mean we
cannot do anything about their plight. For example, we could support
legislative initiatives that would set aside adequate sums of money to expand
the number and quality of public health clinics that offer dental care and
other services to families who rely on government-funded health programs.
We could begin to address
these issues through coalitions like the ones
PICO National Network
and
Faithful Reform in Health Care
are building. And we could take other important steps such as joining these
organizations in urging lawmakers to extend health care coverage to the 9
million American children who are uninsured. As the PICO National Network
says, “All children are created in God’s image and deserve
the blessing of good health.”
We could do these kinds
of things. And, as Christians, I believe we should.
We need to
pull people out of the proverbial river when we see that they are drowning.
But when drowning people keep coming down the river, we also need to go
upstream to confront the people and systems that are throwing these people in
the river. By doing these things, we
demonstrate our love for our neighbors and our commitment to seek justice in
our world.
My fellow
Baptists, we’ve been pulling people out of the river for a long time. That is
important work that must continue. But there is another part of the work we
have sometimes neglected. It’s time for us to go upstream.
Table Of Contents |
|
LYNN
MILLER: STEWARDSHIP THEOLOGIAN
"Growing Generous Churches, Growing Generous
Christians"
Mercer University, Macon,
Georgia
April 16, 2007
The stewardship theologian for Mennonite
Mutual Aid of Goshen, Indiana, Miller is a graduate of Wilmington (Ohio)
College and Associated Mennonite Biblical Seminary. He is the author of
the Herald Press books Firstfruits Living and Just in Time,
as well as The Power of Enough: Finding Contentment by Putting Stuff
in it Place. Miller travels extensively to help congregations
and individuals see their roles as stewards in being God's offering to a
lost world.
Sponsored by:
The Center for Baptist Studies, Mercer University
Congregational Life, Cooperative
Baptist Fellowship
Cooperative Baptist Fellowship Foundation
Cooperative Baptist Fellowship of
Georgia
The Conference is Free. Make Your
Plans to Attend!
Reservations and Information. |
Special Book Review |
BSB Book Review: BSB
presents a review of Who Really Cares: America's Charity Divide―Who
Gives, Who Doesn't, and Why It Matters, by Arthur C. Brooks (New
York: Basic Books, 2006). The review was first published in Christian
Ethics Today and is reprinted here with permission.
John Scott is Adjunct Professor on Servant
Leadership at Dallas Baptist University, Texas.
This book crushes, with hard
data, some popular assumptions about who is, and is not, charitable. It is
“the best study of charity that I have read,” says James Q. Wilson, a
preeminent scholar who advised five U. S. presidents of both parties and
received the Presidential Medal of Freedom. In the Foreword, Wilson describes
the author, Arthur C. Brooks, as “a rigorously trained scholar” who has
combined “careful studies of charity with a direct and compelling way of
explaining what he has learned.”
The book is getting a lot
of media attention. Brooks has been featured on television’s “20/20” and
interviewed on numerous radio talk shows.
However, most of that
attention has focused on some secondary correlations. But it’s easy to
understand why. Those correlations surprised almost everyone, including the
author, who is a lifelong liberal when it comes to politics. The data shows
that the term “compassionate conservative” may not be an oxymoron after all.
- Conservatives give 30 percent
more to charity than liberals. This is an average figure, so it’s not a
result of the fact that conservatives outnumber liberals. Individual
households headed by conservatives, on average, give 30 percent more money
to charity than households headed by liberals. And this isn’t because
conservatives have higher incomes, as they actually make six percent less
than liberals. Moreover, conservatives give more than liberals at every
income level: poor, middle, and rich.
- Even when donations to churches
and other religious charities are excluded, conservatives give ten percent
more than liberals.
- Conservatives also volunteer
many more hours than liberals, to both religious and secular charities.
- Conservatives donate so much
blood the author says: “If liberals and moderates gave blood at the same
rate as conservatives, the blood supply of the United States would jump
about 45 percent.”
- When measured by party
affiliation instead of ideology, the results are the same: registered
Republicans give much more time and money to charity than registered
Democrats.
Regarding his
initial findings, Brooks said, “I assumed I had made some sort of technical
error. I re-ran analyses. I got new data. Nothing worked. In the end, I had no
option but to change my views.”
However, it’s misleading to focus
solely on the correlations related to political views. The data shows, and
Brooks emphasizes, that the most common motive behind most charitable giving
and volunteering is not political. It’s religious. Ninety-one percent of
religious conservatives contribute to charity, but nearly as high a percentage
of religious liberals do too. Religion trumps politics. Of
course the statistical correlations showing that liberals are less charitable
include nonreligious people as well. So the total figures reflect the fact
that there are more secularists among liberals than among conservatives. But
on both sides of the political divide, religious people are much more generous
than secularists.
“The evidence leaves no room for
doubt,” says Brooks, “Religious people are far more charitable than
nonreligious people. In years of research, I have never found a measurable way
in which secularists are more charitable than religious people.”
Religious people are significantly
more likely than secularists to give food or money to a homeless person, give
up their seats to older people on crowded buses, return change mistakenly
given to them by cashiers, and help out a relative or friend in need.
Moreover, the more religious people are, the more generous they tend to be.
For example, people who usually attend worship services once a week give three
and a half times more than those who only go once or twice a year. But even
the latter give more than secularists. Religious people give more to
secular charities than secularists.
“America’s Great Charity Divide,”
referred to by the book’s subtitle, is not so much between liberals and
conservatives as it is between secularists and people of faith. Of course
there are other variables. For example, those who come from strong, intact
families are more charitable than those who don’t. But even that can usually
be traced to religious faith.
The book also counters the common
criticism that “most” Americans don’t care enough to be charitable. The data
says otherwise. Three-fourths of American households donate money to
charities. They give an average of 3.5 percent of each household’s income per
year. A majority of American families also volunteer time to charities.
Americans give many times more
to charity than the citizens of every country in Europe—whether measured as a
percentage of gross domestic product or in absolute dollars. This can largely
be traced to the decline of religious influence in Europe.
Brooks also points out disturbing
ways both the federal and state governments in the U.S. suppress and
discourage charity. This should be required reading for anyone who really
cares and can influence public policy. As a real-life example Brooks tells
how difficult and expensive it was for him and his wife to adopt a little girl
from a Chinese orphanage. Redundant red tape in the U. S. caused the
child to languish in the orphanage an additional six months.
Arguably the most important finding
reported in the book confirms something already known from previous research
done by many others: Giving and volunteering improve one’s own physical health
and happiness. We need to give for our own good.
Brooks effectively calls upon his
fellow liberals to put more of their own time and money where their mouths
are. On the other hand, he could just as well have urged conservatives to do
more about certain needs that will never be met by charity. To cite just one
example (not from the book): from 40 to 50 million Americans have no medical
insurance, and millions more have grossly inadequate coverage.
The book gives surprising answers to
many other questions, too many to list here. But at the end of the day, indeed
at the end of all days, the most important question for each of us is not what
others are doing for charity. A more important question is this: “Am I doing
enough to avoid the risk of having to hear myself asking, ‘Lord, when did we
see you hungry or thirsty or a stranger or needing clothes or sick or in
prison, and did not help you?’” (Mt. 25:44).
Table Of Contents
|
Greatest
Baptist
Preachers
|
The World's
Greatest Baptist Preachers:
This special biographical series reaches around
the globe in search of the greatest Baptist preachers. Here you will
meet preachers who have had a tremendous impact upon their respective
continents. This month's contributor is Karen E. Smith, Tutor in Church
History and Spirituality at South Wales Baptist College in the United Kingdom.
"Wales Greatest Baptist Preacher Ever"
By Karen E. Smith
In the Baptist College where I
teach in Cardiff, Wales, we have a portrait of a very famous Welsh Baptist
Preacher, Christmas Evans (1766-1838). The portrait (see image at right) is memorable in that due
to an accident in his youth, the image shows Evans with one eye closed.
Evans was know throughout Wales for his preaching which was said to have had
a striking, imaginative style and in his day he became known as the ‘one-eyed
Bunyan of Wales’.
Born on
Christmas Day in Cardiganshire in West Wales to Samuel and Joanna (Lewis)
Evans, Christmas’ father died when he was nine years of age and he was sent to
live with his harsh, unkind uncle on a farm. Eventually he left and
worked as a farm labourer until he came under the influence of a Presbyterian
minister, David Davis of Castellhywel. Davis taught him to read and write and
Christmas began to preach in Welsh churches. He eventually joined with the
Baptists and was baptised in the river Duar in Carmarthenshire.
After his baptism, Evans was
said to have preached with great power or as it is put in Welsh, to have
hwyl in his preaching! (pronounced
hóo il, the
word conveys something of the enthusiasm and vitality of the Spirit in
preaching).
Evans’ preaching drew great crowds when, in the best
tradition of Welsh preaching, he used story telling to great effect. T. R.
Roberts claimed that ‘for vigorous thought, rich imagination, and picturesque
language, he had few equals’. Other biographers claimed: ‘the sound of heaven
was to be heard in his sermons’. ‘His hearers would weep, wail, and jump as if
the world were igniting round about’. Paxton Hood described him as a ‘wise
master-builder’, claiming:
all the several parts of his sermons were related together in mutual dependence… there was
always symmetry in their construction: he obeys an order of thought ; we feel that he speaks
of that which, to the measure of the revelation given, and his entrance into the mind of the
Spirit, he distinctly understands.
In The Dictionary of Welsh Biography, Evans is described as having ‘natural gifts’ of strong
feelings and a fiery temperament, memory and imagination. However, his preaching was “not due
to chance”, but reflected the fact that he had “studied and mastered the theory of the art…
He had a genius for observing people and places and characteristics, and presenting them to
congregations in dramatic form.”
He married Catherine Jones and lived on Anglesey for thirty years and became a sort of
self-styled Baptist ‘bishop’ for the area. In the beginning the churches appreciated his oversight,
though eventually, as good Baptists might, they began to resent his dominance and his interference in
their congregational matters. He was also accused of embracing Sandemanianism which caused
division in the churches. Later reflecting on this period of his life Evans obviously felt that the
narrowness of these views had left him with a certain coldness of heart and affected his ability to
communicate the Gospel effectively. He wrote:
The Sandemanian heresy affected me
so far as to quench the spirit of prayer for the conversion of sinners, and it
induced in my mind a greater regard for the smaller things of the kingdom of
heaven than for the greater. I lost the strength which clothed my mind with
zeal, confidence and earnestness in the pulpit for the conversion of souls to
Christ…
As Evans’ moved away from
Sandemanianism, however, he described an
experience which resulted in a new warmth to his preaching and pastoral work:
I was weary of a cold heart towards
Christ and his sacrifice and the work of his Spirit; of a cold heart in the
pulpit, in secret and in the study. For fifteen years previously I had felt my
heart burning within as if going to Emmaus with Jesus. On a day ever to be
remembered by me, as I was going from Dolgellau to Machynlleth, climbing up
towards Cader Idris, l considered it to be incumbent upon me to pray, however
hard I felt in my heart and however worldly the frame of my spirit was. Having
begun in the name of Jesus, I soon felt as it were, the fetters loosening and
the old hardness of heart softening, and, as I thought, mountains of frost and
snow dissolving and melting within me. This engendered confidence in my soul
in the promise of the Holy Ghost. I felt my whole mind relieved from some
great bondage. Tears flowed copiously and I was constrained to cry out for the
gracious visits of God, by restoring to my soul the joys of his salvation and
to visit the churches in Anglesey that were under my care. I embraced in my
supplications all the churches of the saints and nearly all the ministries in
the principality by their names. This struggle lasted for three hours. It rose
again and again, like one wave after another, or a high, flowing tide driven
by a strong wind, till my nature became faint by weeping and crying. I
resigned myself to Christ, body and soul, gifts and labours, every hour of
every day that remained for me and all my cares I committed to Christ. The
road was mountainous and lonely and I was wholly alone and suffered no
interruption in my wrestling with God.
When his wife died, he left Angelsey and moved to
Caerphilly where he met and married Mary Evans. He served the church in
Caerphilly for two years until his style of leadership created problems in
that congregation. He died on 19 July 1838. Although outspoken and perhaps
even domineering at times, Christmas Evans is remembered as one of Baptists'
greatest preachers.
Sources for the Article
D.D. Morgan, “Christmas Evans”, Biographical Dictionary
of Evangelicals, (Downersgrove, Ill.: IVP, 2003, pp. 215-216.
___________. “Christmas Evans
and the Birth of Nonconformist Wales”, Baptist Quarterly, Vol 34, No.3,
1991, pp. 116-124.
“Evans,
Christmas” in The Dictionary of Welsh Biography, London, 1959, pp.
221-222.
T.R. Roberts, Eminent Welshmen, (Cardiff: The
Educational Publishing Company, 1908)
Table Of Contents |
In
Response To ...
|
In Response to . . . :
The Associate Director of the Center for Baptist
Studies, Bruce previously served as a campus minister and professor of Church
History. In addition, he is an Internet entrepreneur and photographer,
and is ABD in his doctoral studies in American History at Auburn University.
"Tim LaHaye's Rapture"
By Bruce T. Gourley
A so-called scholar crafts a fictitious story purported to be biblically-based
but that in reality is nothing more than spurious speculation that
misrepresents the Bible to create a sensational, and controversial, plot.
The recent
discovery of the so-called tomb of Jesus? No.
The DaVinci Code?
No.
The reference is to
Southern Baptist
Tim’s LaHaye’s Left Behind series, one of the
best-selling pieces of fiction in modern times, and heralded as biblical truth
by the author and millions of Christians.
Some moderate
Christians, tired of the proliferation of biblical illiteracy and warmongering
generated by the Left Behind series, are now fighting back by focusing
on the biblical book of Revelation from a historical perspective,
and asking Christian writers to produce books focused on the central biblical
theme of God’s love for humanity.
LaHaye, former long-time pastor of Scott Memorial
Baptist Church in San Diego (renamed
Shadow Mountain Community Church, and now pastored
by David Jeremiah), scoffs at attempts to discredit his work, insisting that
millions of readers like his books not for the violence, but because they take
the Bible literally. "Surprisingly enough with all the liberal brainwashing
they've got in public education, most people that claim to be Christians have
a tendency to believe the Bible," LaHaye said in an interview. "They [the
critics] are just liberal, socialists, really, and they don't believe the
Bible."
LaHaye appears
blissfully ignorant that his own Left Behind series itself is based on
a modernistic view of the Bible that hinges on a fictitious event―the
Rapture―foreign to scripture. LaHaye, in fact, appears to be a mirror image
of the straw man upon whom his own venom is projected―a “liberal” (at least in
terms of handling scripture) who is “brainwashing” the public by distorting
the line between fiction and fact.
Why is Tim LaHaye
adored by tens of millions of Christians for writing a series of books that
espouses the
modern Rapture heresy of John Nelson Darby, plays
loose with biblical literalism and transforms Christian scripture into
fiction?
Itself stranger
than fiction, LaHaye’s story is intertwined with a larger plot to steer the
course of world events by rewriting history and orchestrating a future world
war. A graduate of Bob Jones University, LaHaye was an early leader of the
Moral Majority and larger Religious Right, advocating the myth of America’s
founding as a Christian nation and himself founding a series of fundamentalist
religious and extremist political organizations in the early 1980s. One of
LaHaye’s organizations is the secretive
Council for National Policy, a conservative
political lobby whose members include top officials in present and past
Republican administrations, and which exists for the express purpose of
combating “liberalism.” (The New York Times recently reported that the
CNP held a private meeting with the 2008 Republican presidential candidates
and is “dissatisfied
with the Republican presidential field and uncertain where to turn.”)
In 2001
LaHaye provided the funding to establish the Tim LaHaye School of Prophecy at
Jerry Falwell’s Liberty University. With the ear of
the Bush administration, since 9/11 LaHaye has spearheaded an effort to frame
and fan the wars in the Middle East as the “quickening
of God’s plan for the ‘end of times.’” Sure that
the end is indeed near and doing his part to make it come about, last year
LaHaye published a new volume,
The Rapture: In the Twinkling of an Eye/Countdown to Earth’s Last Days.
Why does Tim LaHaye―teacher of heresy, fictionalizer of scripture, promoter of
world war in the name of God―have such strong appeal to tens of millions of
Christians who otherwise claim to believe the Bible? Perhaps it is a sign of
the times that a sensationalist and purveyor of fiction, such as LaHaye, can
so easily dupe legions of Christians. And perhaps it is an indication of the
depths of biblical illiteracy among Christians.
Table Of Contents
|
|
Recommended Online Reading
for Informed Baptists
Compiled by Bruce Gourley
Three Great Mercer Ideas
by Michael M. Cass
Words of wisdom for our time from a long-time Professor of English and
Interdisciplinary Studies.
Eco-Justice Programs
National Council of Churches of Christ
The Eco-Justice Programs office of the National Council of Churches works
in cooperation with the NCC Eco-Justice Working Group to provide an
opportunity for the national bodies of member Protestant and Orthodox
denominations to work together to protect and restore God's Creation.
Evangelical Environmentalism
New York Times
The folly of limiting the definition of morality to the way humans behave
among humans.
Changing Church in the South
Carsey Institute
Baptist life in Elba, Alabama is not as homogenous as it used to be.
Is this a reflection of larger changes in the South?
Evangelicals in Exile
Rolling Stone
The
Christian right is reeling from its biggest electoral defeat in a quarter
century―and now they're talking about abandoning the GOP. |
Dates to
Note
|
Dates to Note
March 19-20, 2007, Urban Ministry Workshop, McAfee
School of Theology, Mercer University, Atlanta, Georgia. Click
here for more information and to register.
March 26-27, 2007,
Staley Distinguished Scholar Lecture, Campbell
University Divinity School, Buies Creek, North Carolina. Speaker: Dr.
Elizabeth Newman, Professor of Theology and Ethics at the Baptist Theological
Seminary at
Richmond, will deliver a three
lecture series regarding Christian hospitality, a subject that reflects her
new book, Untamed Hospitality: Welcoming
God and Other Strangers. For more information,
click here.
April 1, 2007, Southern Folk Passion Service,
Druid Hills Baptist Church, Atlanta, Georgia. Georgia actress Brenda
Bynum will read the Passion narrative from the Gospel of Mark in a Sacred Harp
service. Click
here for more information and to register.
April 14, 2007, Middle Georgia Sacred Harp Sing,
Vineville United Methodist Church, Macon, Georgia, from 10 AM to 2:30 PM.
Prior to the Sing, Hugh McGraw will teach a singing school class (8:30 AM),
and afterwards there will be a special showing of the Sacred Harp documentary,
"Awake My Soul" (2:30
PM). For more information, contact Harry Eskew at 478-750-9968.
April 20, 2007, Judson-Rice Award Dinner honoring
Dr. Wayne Flynt, Birmingham, Alabama, Wynfrey Hotel.
For more information
and registration click here.
June 7-9, 2007, Baptist History and Heritage
Society (BHHS) Annual Meeting, Campbellsville, Kentucky. Theme:
"African
Americans in Baptist History." For more information,
visit the BHHS web
site.
June 27, 2007, Pre-CBF Annual Conference,
Christian Ethics Today (CET), Hyatt Grand Hotel in D.C. Theme: "The
Minister and Politics: Being Prophetic Without Being Partisan."
Speakers: Jim Wallis, Greg Boyd, Melissa Rogers and Tony Campolo. Go to
the CET site
for more information.
June 28-29, 2007, Cooperative Baptist Fellowship
General Assembly, Washington D.C. Theme: "Free to Be the Presence of
Christ."
Click here for more information, including registration.
September 23-25, 2007, Mercer Preaching
Consultation 07, St. Simon's Island, Georgia. Featuring Barbara Brown
Taylor."
Click here for more information, including registration.
For a full calendar of Baptist events, visit the
Online Baptist Community Calendar.
Table Of Contents
|
|
|
|
If
you do not wish to receive BSB any longer, please
Click Here to unsubscribe.
|