Another Gospel? - A Review

Deconstruction. All the cool kids are doing it these days. Former evangelicals, embarrassed by Trumpism, tired of harassment over adherence to Christian sexual ethics, and often ill-informed about the basis of historic Christianity are becoming “Exvangelicals” and turning on their earlier beliefs. In essence, Christianity is experiencing a new divide between orthodoxy and progressivism.

In the late 19th and early 20th centuries the fight was between fundamentalists and liberals. Fundamentalists gathered around the five fundamentals of the faith: Biblical inspiration and truthfulness of Scripture; the virginal conception of Jesus; the substitutionary atonement of Christ; Christ’s bodily resurrection; and the historicity of Christ’s miracles. Liberals either rejected these or were not concerned with their truthfulness, because they were deemed accessories to true Christianity, which could be jettisoned as irrelevant in the face of modern naturalism.

Fundamentalists later divided between evangelicals and fundamentalists, whose theology is generally compatible, but who have different understandings of the degree of theological agreement necessary to cooperate. The current focus on revisionists is less on a rejection of miracles, since supernaturalism is no longer a cultural pinch point, and more on sexual ethics and other issues that have cultural controversies associated with them. Add onto that the brutal nastiness of political wrangling by those who have concluded that doctrinal orthodoxy requires vocal support for Trump and his policies which have been accompanied by ongoing revelations of sexual abuse among evangelical institutions.

There is certainly a great deal of room for criticism of evangelicals and their institutions. But it need not follow that criticism of abuses of power should result in abandonment of the historic Christian faith. That is what is happening with the growing “Exvangelical” movement, which is simply a form of progressive Christianity.

Alisa Childers aims to confront the growing progressive Christian movement in her book, Another Gospel? A Lifelong Christian Seeks Truth in Response to Progressive Christianity.

Progressive Christianity is difficult to define, as Childers discovers when she opens here book. She writes, “Progressive Christians tend to avoid absolutes and are typically not united around creeds or belief statements. . . Because of this, it might be more helpful to look for certain signs, moods, and attitudes toward God and the Bible when trying to spot it. For example, progressive Christians view the Bible as primarily a human book and emphasize personal conscience and practices rather than certainty and beliefs. They are also very open to redefining, reinterpreting, or even rejecting essential doctrines of the faith like the Virgin Birth, the deity of Jesus, and his bodily resurrection.” As Childers initially describes the movement, it sounds a great deal like the modern liberalism of the last century, but throughout the book it becomes clear that she understands the movement to be in some ways different. Progressive Christianity tends to be less overtly distinct from historic Christianity at the creedal level; the differences tend to be in ethics and the theology that underlies it.

In response to the redefinitions and abandonment of the ancient Christian faith by progressive Christians, Childers responds by pointing people toward “historic Christianity.” She doesn’t perfectly define this term either, but she describes it as a faith “deeply rooted in history. In fact, it is the only religious system I can think of that depends on a historical event (the resurrection of Jesus) being real—not fake—news.” She goes on to summarize her faith as understanding that, “The Bible is [God’s] Word, or it’s not. Jesus was raised from the dead, or he wasn’t. Christianity is true, or it isn’t. There is no ‘my truth’ when it comes to God.” What she defends through the book is the faith “once and for all delivered to the saints,” with the truthfulness of Scripture at the core and the necessary conclusions drawn from that about the nature of God, the importance of the cross, and the goodness of pursuing holiness as it is described in Scripture.

Another Gospel? is framed around Childers’ experience with a pastor who was losing his faith and brought together a group to try to deconstruct the Christian faith together. She describes how her Christian faith collided with that group, her faith was nearly shipwrecked, but by asking honest questions and seeking honest answers she was able to reconstruct her faith in a more robust and biblical way.

This book is interspersed with personal narrative, but it also covers some of the basic apologetic topics: the authority of Scripture, basic epistemology, the possibility of reliable texts of Scripture, the reality (and reasonableness) of hell, the atonement as child abuse, and some other challenges. This is a popular level book, so there are few new arguments here, and those seeking exhaustive discussions of any topic are going to be disappointed. However, what Childers covers is well-done. She honestly represents challenging questions to Christianity and answers them faithfully.

One challenge that this book will face is that Childers uses the category “Progressive Christian.” In the online world, especially among progressive Christians, one of the greatest sins is using categories (for them) because it “dehumanizes.” Also, since progressive Christianity is an attitude rather than a position, there will be some who are closer or farther from her definition (sometimes based on the day of the week, it seems). At the end of the day, though, Childers is not seeking to attack the beliefs of progressive Christians as much as she is trying to argue for the superiority of historic Christianity. This book does that well.

I commend this book highly for those who are questioning their faith and wondering if there are really answers to cultural challenges. Childers answers as someone who has carefully considered the arguments and come out more convinced of the gospel she learned as a young girl. This would be a good book to read with a youth group, for pastors to have on hand to distribute to those honestly seeking answers, and to put in the church library.

Dispatches from the Front - A Review

If you watch the news, listen to the radio, and read the usual blogs it is easy to forget a simple fact: God is on the move and the gospel will be triumphant.

Tim Keesee’s 2014 book, Dispatches from the Front, is a reminder that the light of life has the power to penetrate the darkness in a million places in the world. The power of salvation, which is made plain in the story of Christ’s life, death, burial and resurrection, is not dependent upon the perfect political conditions, but upon the message going forth and the sovereign choice of an omnipotent God.

Dispatches from the Front bears the subtitle, “stories of gospel advance in the world’s difficult places.” Though some readers might think that the subtitle refers to progress in suburban homes in the US, it actually refers to the advance of the gospel in the places where Christianity makes believers social and political outsiders. The good news about the good news is that God is on the move.

Keesee gives the reader snippets from his travels with Frontline Missions International, which was formed to get the gospel to hard-to-reach places in the world. We don’t see the months and years of plowing and tilling that went into some of the conversions, but we get to read about the baptisms, the equipping of pastors, and the growth of the gospel. There may be, for some, a danger of romanticism about getting on a plane, handing out a few tracts, and seeing communities flock to Christ. That can happen, but that is not the story behind most of these stories.

The stories Keesee presents are vitally important as an encouragement because it is a reminder that the Church will not stand or fall based on the party in power or the irrational laws that are enacted.

The book is arranged geographically. It begins in the former Soviet Bloc, then moves to the Balkans. In the next chapter Keesee travels through China with the following one detailing God’s work in Southeast Asia. Chapter Five presents the gospel advance in Bangladesh, India, and Pakistan, with the sixth chapter detailing some events from Liberia, Sierra Leone, and Guinea. The final two chapters offer the hopeful signs of renewal in the horn of Africa and Egypt, closing with Afghanistan and Iraq.

Each of these dispatches—quick vignettes of the gospel bearing fruit and increasing—reminds readers that we have a supernatural God who works in mighty ways to accomplish his vital work in the world. For the pastor weighed down by the constant bickering about pandemic protocols, selfishness of congregations, and mundane arrangements of life in the US, this book offers a vitamin shot of encouragement about the way God can work in hard places. For the average Christian whose vision of the faith is limited to a service that can be squeezed in between travel league games and vacations, this will reveal Christian faith that energizes all of life.

Dispatches from the Front: Stories of Gospel Advance in the World's Difficult Places

By Keesee, Tim

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Reading the Times - A Review

Most local newspapers are dying. The little paper in my city has been reduced to high school sports, complaints about the nearby nuclear plant, classified ads, and the occasional social gossip. More and more newspapers are shifting to a model of reprinting what comes through on some subscription service. This has had the effect of trivializing the news, so that local stories about small-scale, but important deeds like a teen giving her father CPR or a child finding the foundation of an old historical building while exploring the back woods disappear. In their place we get news about a smaller and smaller set of less and less real people who happen to have a large following on social media, their own TV show, and might have moderate talent in some other area of life. We end up knowing more about a rich, beautiful, spoiled person whom we will never meet than we do about our neighbor down the block.

The media by which we take in the news of the day affects the trivialization of the world, though it does not mandate it. Many people get their news from social media, which means that it tends to be ideologically slanted toward opinions shared with one’s friends. Since one of the basic presuppositions of our society is that if you associate with someone you agree with them, a bubble of reality begins to form. And, since the art of disagreeing temperately on social media is difficult to learn, opposing ideas are often avoiding or ignored rather than engaged and questioned. Comments are either strongly affirming or attacking the opinion under consideration, because to say “yes, but” or “maybe this, yet not that” is a needle that few can thread from a keyboard.

But it is our behaviors that trivialize the news. We share articles with misleading headlines, sometimes without having read the body. We look for opinions that excoriate our outgroup. The algorithm feeds our human behavior and continues to provide the material for which we have developed a taste. And we must be clear that our taste has been developed through our own actions, or, at least, through our own failures to resist the tendency of the news medium to trivialize our view of the world.

What can we do about it?

Jeffrey Bilbro’s book, Reading the Times: A Literary and Theological Inquiry into the News, provides both an apt diagnosis of the problem and some particularly helpful steps toward alleviating it. The result is a succinct, clearly-written book that is accessible to the layperson.

Bilbro’s diagnosis is not particularly innovative. He is channeling the energy of Wendell Berry, Jacques Ellul, Neil Postman, and Thoreau in arguing that the way news is presented is not good for the human condition. In application, Bilbro’s solutions are much more reliant on Berry and Thoreau (whom Bilbro has written about previously) than the other two thinkers. In any case, innovation is not what is needed, but intelligibility and digestibility.

The core of the problem, as Bilbro presents it, is not necessarily the technology or the content of the news, but rather that too much of what we get that passes as news has very little to do with our lives, even though it is designed to rattle our cage. What we get angry or excited about often has little to do with what God is concerned about:

“Perhaps we need to conduct an emotional audit and consider which issues or news items cause us to become angry, outraged, or excited: Are we grieving over what grieves God and rejoicing over what brings him joy? Or have we become emotionally invested in trivia while growing apathetic about matters of real import?”

Bilbro recognizes that a big part of the problem is the way we read the news. As a result, the fix is to change ourselves and what we value. This is a book that is timely and well suited for those looking for an off-ramp from the highway of partisan politics, misanthropy, and emotional turmoil that often goes with the news.

After a brief introduction, in which Bilbro explains that his purpose is to help us understand how to use the news to love our neighbor better, the book is divided into three parts with three chapters each. Part One deals with attention, Part Two with time, and Part Three with community. The pattern of each part is to present the modern problem in the first chapter, put out a somewhat abstract better condition in the second chapter, and then provide some realistic practices that can help transition between the two. This pattern of problem, better vision, and help to get there makes this book a novel contribution.

Bilbro does not abstain from social media, nor does he recommend that for his readers, but he provides a means to put social media use in its place. He doesn’t recommend disconnecting from news media, but being more thoughtful of who we read, when, and how. The book presents a realistic vision of living in a world that demands our participation, but threatens us through our participation at the same time.

Much of Bilbro’s writing has had a localist bent. Like his hero, Wendell Berry, he has invested a great deal of thought in how to live in this place, right now. Modernity tends to flatten the world (a la Friedman) and create a tyranny of the eternal immediate present. Bilbro points to living better with an eternal viewpoint and a local scope, which is just the opposite of the way the news pushes us to have a global scope with an immediate viewpoint. This book won’t solve all of everyone’s problems, but it is another piece in a puzzle of dealing with the malaise of modernity.

In addition to being helpful and well-written, for those engaged in the study of modernity, this book ties a lot of pieces together. The footnotes are a roadmap to a wide range of resources for deeper study and consideration. They are also a trap for an individual’s book budget. I had to read the book again (a pleasure) before writing this review because I got sidetracked for several weeks following the leads that Bilbro laid out in his notes. Several mysterious packages showed up on the porch in the interim, which I had to explain to my wife, which was local news enough around here.

Buy the book because it is good and useful. Beware that it is going to make you stop, think, and probably even change the way you look at a few things.

Reading the Times: A Literary and Theological Inquiry into the News

By Bilbro, Jeffrey

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NOTE: I received an advanced reader copy from the publisher with no expectation of a positive review.

Together on God's Mission - A Review

The Cooperative Program is one of the most effective funding mechanisms for worldwide gospel ministry in the history of Christianity. Annually, autonomous local congregations give millions of dollars to support the advancement of the Great Commission at state, national, and global levels. Hundreds of pastors, missionaries, and lay people graduate from the six Southern Baptist Seminaries each year, better equipped for ministry and less financially burdened that would be possible if millions of people did not give to the Cooperative Program through their local churches. Missionaries go to language school, are transported to the field, and sustained in thousands of international locations because the gifts of small congregations are pooled with those of large ones to enable men and women from any sized church to dedicate their lives to getting the gospel to the ends of the earth.

Some might say the Cooperative Program is a wonder of modern missions. It serves as a catalyst for the spread of the gospel and offers a bright future for engaging the lost with the good news of Jesus Christ. Tragically, sometimes the purpose and fruit of Cooperative Program giving are invisible to people in the local churches. If Southern Baptists are going to continue to function in a collaborative manner to fund gospel ministry in the years to come, we must work diligently to celebrate the positive impact our cooperation can have and explore the shared theology that enables congregations who differ in their understanding of some doctrines to work together to advance the Great Commission.

The SBC has needed an updated simple, brief, and theologically informed case made for continued cooperation for several years. Together on God’s Mission: How Southern Baptists Cooperate to Fulfill the Commission, which released in early 2018, is a resource that fills that need.

Scott Hildreth’s recent book on cooperation in Southern Baptist life offers a concise history of the convention, with an emphasis on the Cooperative Program, and outlines a theological foundation for the ongoing collaboration of SBC churches in advancing God’s mission on earth. In less than one hundred pages, Hildreth significantly updates previous histories of the CP and makes explicit the ecclesiology that has for generations been assumed by cooperating Southern Baptists.

Part One of this volume consists of three chapters. The first chapter of Together on God’s Mission gives an overview of the early history of the Southern Baptist Convention as they shifted from mission society to a convention cooperating in ministry on multiple levels. Chapter Two traces the evolution of the early convention to a robust network of churches joined together to efficiently fund Great Commission activities. The third chapter helpfully informs readers how the Cooperative Program works.

In Part Two Hildreth shifts from history to theology. Chapter Four succinctly outlines a theology of mission. The fifth chapter offers a basic Baptist ecclesiology for cooperation which unites the many autonomous local congregations of the Southern Baptist Convention and enables them to work together with the other churches in the convention. In Chapter Six Hildreth outlines some of the ways the local congregations of the early church—that is, those documented in Scripture—cooperated, pooled funds for ministry, and sent personnel to accomplish the common mission of advancement of the gospel.

Part Three of the volume contains a single chapter. In the seventh chapter, Hildreth summarizes his arguments and offers some proposals for continued cooperation among Southern Baptists in the future. He commends churches to consider the theological implications of the Cooperative Program, evaluate cooperation in broader, non-financial terms, and celebrate the ability to participate in CP giving rather than viewing it as membership dues.

Together on God’s Mission was published by B&H Academic because it contributes to the academic conversation within the SBC about ecclesiology and history. However, the volume is written in plain English, with short chapters, and clear argumentation. These make the volume suitable for a popular audience. This book would be helpful to pastors who are not sure exactly what the Cooperative program does. It will also make a useful resource for prospective members of SBC churches who wonder what makes Southern Baptists distinct and unites them. As tensions continue to simmer over differences in ministry methodology, political persuasions, and doctrinal debates, this book can help recall to mind the good things that keep Southern Baptists working together. Together, the local churches of the Southern Baptist Convention can do a great deal more than we can do working alone.

This is a book that fills a void for the SBC at a time when a call to unity and recognition of the powerful way God has used the Cooperative Program to get the gospel to the ends of the earth. Together on God’s Mission deserves to be read broadly and discussed carefully as the convention marches toward two centuries of cooperative missions.

Together on God's Mission: How Southern Baptists Cooperate to Fulfill the Great Commission

By Hildreth, D Scott

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NOTE: This review was originally published at the B&H Academic blog, which has since been deactivated due to changes in strategy at LifeWay. I was provided a gratis copy of the volume with the expectation of an honest review.

Endless Wars in the Southern Baptist Convention

Next week thousands of messengers from local churches associated with the Southern Baptist Convention will meet in Nashville, TN for our annual meeting. This is predicted to be the largest SBC meeting since the watershed moment in 1985 when the long effort to shift the SBC back to its doctrinal roots was culminated.

The Conservative Resurgence and the News

In 1985 the battle lines were clear. There were leaders within the SBC and professors at our seminaries that did not affirm the authority and truthfulness of the Bible. As with all such debates, there was a mushy middle, too, who did not have particularly strong opinions or didn’t see the issues at the heart of the debate as worth dividing over.

People reading the news would not know there was a difference between arguments from several decades ago and today, even though the distance between the sides are much closer together. Proximity doesn’t mean the issues are insignificant, but it seems that it should temper the tone of the debate if the doctrinal issues are really the issue.

I’m pretty confident that the debate is more about different visions of the nature of the SBC than any doctrinal issue.

Power vs. Cooperation

The biggest problem with the SBC is a fundamental understanding of what the SBC is. Common misunderstandings about the nature of the SBC have created a winner-takes-all perception for complete domination of the SBC power structures.

And that struggle illustrates the root of the problem.

There should be no SBC power structures (or, at least, as small a one as practical).

The SBC is a loose association of doctrinally similar baptistic churches who have agreed to cooperate to fulfill the Great Commission.

Encouraged by the shifts of the Industrial Revolution and the flattening of society due to technology, the SBC has become more centralized in its structure and apparent function over the last century. The SBC has come to look more and more like a denomination.

But the SBC is not a denomination.

What is the SBC?

In purist terms, the SBC exists for two days a year when messengers get together and talk, sing, pray, and vote (probably a bunch of eating in there, too) about how to fulfill the Great Commission.

In reality, based on the need for logistics and the pace of busy work, there has been a necessary growth of the Executive Committee, the entities of the SBC (ERLC, WMU, seminaries, IMB, NAMB, LifeWay), and their ongoing, daily role. Sometimes we (and they) forget it, but the people that fill these positions are not the authorities in the SBC.

At the heart of the SBC’s current woes is a lack of clarity regarding the organizational structure of the SBC. The confusion is somewhat understandable among outsiders who deal with denominations and have little background in the weird history of the SBC. However, similar confusion is even more problematic when it is pervasive in the pews and even fostered by leaders who ought to know better.

Diagnostic Questions

There are some pertinent diagnostic questions that I’ve found clarifying as I’ve wrestled with my own tendency to quarrel.

What does it mean when the President of the SBC (or a member of the SBC Executive Committee) disagrees with me politically?

Absolutely nothing other than that I have a personal disagreement with someone. They may be a social media influencer, but they have not spiritual or temporal authority over me. Because the SBC President has responsibility to appoint personnel to appoint members to the Committee on Committees, which has trickle-down effect on the leanings of those nominated as trustees and appointed as convention staff, the SBC President has the ability to influence the future, but the steering mechanism is slow and complex, so that personal opinions a few shades to the right or left of mine should not be a major cause for concern. (The history of the Conservative Resurgence taught us both the importance of and the limitations of the SBC President’s influence.)

What if a professor at a seminary says something foolish publicly? Why does that individual get to represent the SBC?

If an individual that works for an SBC entity says something foolish publicly, that individual represents themselves and, if speaking in the role of their office, maybe the entity they are employed by. That individual never represents “the SBC,” because the SBC is a collection of loosely affiliated churches that meets for two days each year. The messengers of the SBC elect trustees for the entities who are charged to make sure the seminaries remain true to their mission and calling.

If an individual feels embarrassed that a professor (or other spokesperson) at an SBC entity “misrepresents them,” they should remember and remind others that those individuals do not represent them. The organic linkage between entity employee and church member is long and convoluted. We shouldn’t assume or accept that it is close or direct.

Why doesn’t the SBC fire pastors that are accused of abuse or its cover up?

The simple answer is that the SBC has no ability to hire or fire any pastor. Nor should it. However, if the local congregation fails to adequately deal with a public problem like abuse, then the messengers of other local congregations have the authority and responsibility (and the right to delegate if so agreed upon) to disfellowship a local congregation that has not maintained its public, gospel witness.

To use a biblical analogy, the SBC is like the people of Israel during the time of the judges. The reality is that “everyone does what is right in his own eyes.” This is a feature and not a bug. It comes with blessings and curses. Our hope and prayer should be that the Holy Spirit moves within local congregations and individuals to draw people more in line with clear teachings of Scripture for their life and practice. If they don’t, then the other congregations of the SBC have the responsibility to call them to repentance and expel them from our midst if they refuse to comply. Setting up a credentials committee with the delegated authority to determine whether or not to seat messengers from a particular church or call for investigation into the handling of abuse is a matter of policy that does not fundamentally change our polity.

What is the real heart of the unending street brawl within the SBC?

One of the major issues in the ongoing SBC civil war is that a large portion of the most vocal folks on either side of the battle either think we actually have a king (the defacto judges of the day often see themselves as such) who should have the ability to appoint his own heirs. Among those that don’t think we currently have a king, there people who are clamoring for a king to lead us into battle.

I’m in the camp that believes that having a king will only make the unending struggles within the SBC stronger and more vicious. We should be looking for ways to decrease the significance of our central entities, not consolidate their power, real or perceived.

What is the solution?

Ha! If I had a perfect solution, I would be a much more important person than I am.

My responsibility as a messenger to the SBC from my local congregation is to represent my congregation as well as I can, to vote my conscience on matters theological or practical, and to try to persuade other to emphasize the importance of the local church over the convention entities.

In an ideal world, I would only know the names of the Executive Committee members with whom I am personally related. In a good world, my chief contact with pastors of other churches affiliated with the SBC would be in discussing methods of cooperation to fulfill the SBC. In other words, the task is to decentralize the SBC again and see the committees and entities of the SBC as a means of cooperation rather than a power lever to control.

I can’t make this happen for everyone else, but I can certainly work to change my own perception and the way I talk about the SBC in all venues.

On a Recent Edition of Frankenstein

There are so many books coming out that it is sometimes hard to keep up. And yet, there are many very good books that have been deemed classics that I have yet to read. In general, like many people, I probably invest too much time in the latest books, usually non-fiction, to the detriment of my exposure to well-weathered literature.

Karen Swallow Prior has been working with B&H to republish a set of literary classics in lovely bindings with helpful introductions and annotations to help contemporary readers access some good books from our literary past. So far the set includes Sense and Sensibility, Jane Eyre, Heart of Darkness, and Frankenstein. The general approach of the set has fit well with Prior’s earlier volume, On Reading Well, which encourages reading good literature for its ability to make us think morally, not simply to check a box on the Facebook “100 books every person must read” clickbait quiz.

Recently I picked up the new edition of Mary Shelley’s Frankenstein, which is a book I had never previously read. First, it is worth noting that the physical book is a nice edition. It is a cloth hardback volume with quality paper, an easy-to-read font, with space between the lines and on the margins for notes and for the delight of the eyes. Unlike many reproduced classics, this is no cut-rate production that saps the energy through the process of trying to decipher tiny text on gray paper. Second, the introductory material is actually helpful. Too many reproduced classics have academic essays that diverge from framing the context for contemporary readers into second and third order scholarly debates that do little to help the average reader gain access to the information. Prior demonstrated restraint and focused on the most helpful bits of debate that actually pertain to the text (not its later interpretations), which makes the introduction worth reading before and after tackling Shelley’s work. Third, Prior frames the book for a Christian audience, which can be helpful. Instead of pushing the reader toward feminist interpretations or whatever neologism a particular scholar may be interested in, Prior offers some helpful points for consideration without providing the answers. Along with this, there are some reflection questions at the end of each of the three volumes of the book to encourage dialogue or reading with others.

The themes of Frankenstein are helpful for contemporary readers. Though the technology Victor Frankenstein uses to reanimate his monster is obviously fictional, it points beyond to moral questions of our own day like cloning, artificial wombs, and in vitro fertilization. Frankenstein conquers nature by “creating” life and that creature subsequently conquers him, taking away much of his joy, harming those he loves, and eventually resulting in his own death. In many ways, Shelley shows that by moving beyond the limits of nature, Frankenstein has really conquered himself. One great difference between Victor Frankenstein is that the misery caused by his invention has consequences that he himself feels, while many modern innovations externalize costs to another locality or a later generation. But a thoughtful reader may look around and wonder in what ways he or she is working to create a monster.

Readers should be grateful to Karen Swallow Prior for her work on this project and to B&H for refreshing these works of literature for contemporary readers to enjoy, discuss, and grow through. These volumes promise to be resources that can be appreciated for decades to come.