Riding the camel again

In an earlier post, I introduced you all to something of which I recently heard -- the "Camel" method of evangelism. I found a link to the booklet/tract Camel Tracks...Discover the Camel's Secret in a comment made by Wes Kenney on Grace and Truth to You. I'm going to discuss some points from the "Camel Tracks" booklet. I've chosen it because it is available online for all to read. I know I have a varied readership, and this is somewhat Southern Baptist specific. I hope it won't be too irrelevant to most of you.

First, I want to address a few items I view as red herrings.
1. The use of the name "Allah" for God when speaking/writing in Arabic. Some people may object to this, but (as far as I can tell) for most people this is a non-issue related to a language in which "Allah" means "God" or "supreme being" generically.
2. Mentioning the words of a Greek poet or Cretian prophet, as did Paul. Again, possibly there are some people who object to even mentioning the Koran when talking to a Muslim. That is not my objection. Really, I don't think anybody objects to a statement like "even the Koran says such and such about Jesus." [BTW, has anyone taken the time to notice that Titus 1:12,13 is closer to an insult than a bridge to evangelization?]
3. Americanizing the gospel. I don't doubt that there are some people who wish to export Westernization and Americanization with the Christian gospel. T. P. Crawford warned about this exported western culturization back in the 1800s, and I think he was correct. To oppose the "Camel Method" of evangelism is not equivalent to desiring to export "Western Christianity" to all points of the world.

Now I will refer to specific things about and/or mentioned in Camel Tracks...Discover the Camel's Secret by Kevin Greeson.

1. This booklet is written as if by one who converted from Islam to Christianity. Is Greeson, "a church planter, coach and trainer with the International Mission Board of the Southern Baptist Convention", a former Muslim? I don't know, but I doubt it.* Note, though, on p. 18 Greeson says this was "recreated from the experiences of numerous Pakka Muslims..."
2. Greeson expresses gratitude to King Fahd of Saudi Arabia and others for financing the translation of the Koran from Arabic into the languages or the world (p. 1). I personally can't get to a point of gratitude for someone increasing the readership of a false holy book. BUT, I do understand the point. Muslims who cannot read the Koran in their own language must rely on an interpeter rather than interpreting and understanding it themselves. The interpreter on many points could be far more radical than the book itself.
3. Greeson uses "Allah" for God throughout the tract/booklet. This tract is not in Arabic, where "Allah" is the word for God. It is in English. But the words of the tract are directed to Muslim readers, who would understand "Allah" as supreme being (but who would also understand "Allah" as the god of Mohammed and who gave the Koran). The BIG problem I have with this is not the use of the word "Allah", but rather that I cannot see that Kevin Greeson anywhere makes any distinction that God/Allah/Jehovah of the Christians and god/Allah of the Muslims is not the same God/god.** [Note: this should not be confused with red herring #1]
4. In my opinion, the booklet sends a mixed message about Islam, Allah, Muslims, and Mohammed. For example, on page 2, Greeson exhorts, "Do not miss out on Allah's message. Do not rely on someone else to tell you the message of Allah. Instead, find a Qur'an translated into your own language and together let's discover in it a treasure that will change your life." Now I think I can understand that Greeson really only wants the reader to understand the part of Allah's message that he discusses in the tract. But there is an implication that the Koran is Allah's message. Where does he make it clear that all of the Koran is not Allah's message?
5. Further, Greeson clearly abstains from calling Isa's (Jesus') converts Christians. Rather they are "Pakka Muslims" -- "true" Muslims or "complete" Muslims (p. 4). This implies that the faith of Mohammed and the Koran just needs to be clearly understood (rather than rejected). Muslim means one who surrenders/submits (to God), and Islam means surrender or submission. Certainly a convert to Jesus Christ ought to be one who submits to God. "Camel Tracks" says that "According to the Qur'an (Koran), the followers of Isa (Jesus) are Muslims!" (p. 13). Yes, we can justify this by saying that Jesus followers are 'those who surrender' (Muslims). But are we (and the Muslim reader of this tract) really to believe that is what the Koran means when it says that?? More likely it means that Muslims in the normal sense believe they are the true followers of Isa (as opposed to Christians being the true followers). Also notice on page 15 Greeson asks the reader to think "about the Muslim festival of korban." When he uses "Muslim" there, surely he means in the "normal" sense. This tract freely obscures the line between Christianity and Islam.
6. Strangely -- to me at least -- when Kevin Greeson refers to the Prophet Mohammed, he often writes, "the Prophet Muhammad, peace be upon him..." (e.g. pp. 4, 11) Now why would a preacher of the way of the Nazarene proclaim a benediction upon a false prophet? I can't think of a good reason. I'm sure someone is poised with a cultural explanation. But really?
7. "A cow with only one leg cannot stand, but when he stands on all four legs, he is strong. A 'Pakka Muslim' read all of the Kitabs." (p. 9) In context of discussing Islam's four holy Kitabs (books; Taurat/Torah, Zabur/Writings, Injil/Gospels, & the Koran), Kevin Greeson gives us this illustration. I understand he wants to steer the Muslim back to the writings that precede the Koran, but in the end this attempt actually says the Complete Muslim needs all four of the Kitabs -- which includes the Koran -- to be strong. Paul said the inspired Scriptures are sufficient.

The seven points listed above are drawn from "Camel Tracks" to illustrate why I believe that at worst it comprises a pattern of deception, and at best exhibits a fear to clarify the claims of Christ. While there may be some passages in the Koran that are compatible with Biblical teaching, it is also true that most of its material is not. Further, the religion of Islam holds that Judaism and Christianity (and their writings) distort the message of the God of Abraham and His prophets. Muslims do believe that Jesus was a prophet. They also believe that He was just a man and not the son of God.

Finally, that brings me to a couple of related points. First, despite the tracts' "Islamic bridges" to the world's Muslims, in the end the concluding paragraph sounds a lot like trite Western easy evangelism that downplays repentance and faith in favor of a suggested prayer.*** Second, the whole idea seems to place salvation in a method. Oh, yes, I realize not directly so (and perhaps not deliberately). But I think we have bought into "how-to-ism" and some kind of idea of "methodology conversion" -- we don't make converts because we don't use the right methodology; we will make converts if we use the right methodology (and this very generally so; not just in the case of the "Camel Method"). On Bart Barber's Of Muslims and Mohammed, Les Puryear cautions: "We need to confess and repent of our arrogance and pride and turning away from trusting fully in the God of the Bible and His ability to reach those whom He has sovereignly elected before time began. Methods and strategies will not save one lost soul."

* according to the book description at Amazon.com
** Of course, this is a little problematic, in that Jews, Christians and Muslims all claim "the God of Abraham". I have up to this point, though, understood that most Christians do not believe that the God who inspired the Old and New Testaments called Mohammed to be His prophet or gave the Koran as His words.
*** To be fair, there is no "repeat after me" prayer involved. But the tract suggests the prayer and its contents generally.
**** In The Heart of a Baptist, Malcolm Yarnell says the "Camel" method encourages new Christians "to hide their faith, continue attending mosque or temple, and otherwise act like Muslims or Hindus. Ralph Winter and his U. S. Center for World Mission apparently consider baptism a Western rather than a biblical activity." [p. 11 online]

East Texas Sacred Harp Convention - coming soon

If you are interested in shape note religious folk music (or if you would enjoy a day or two of almost non-stop singing), I would like to invite you to the 152nd anniversary of the EAST TEXAS SACRED HARP SINGING CONVENTION -- held at the Community Center @ South High & Fairpark in Henderson, Texas, Saturday August 11th, and Sunday August 12th -- 9:30 a.m. til 2:30 a.m. (d.v.). Continental breakfast and lunch are provided, plus there will be a Saturday night informal gathering which includes a light supper and opportunities for more singing, socializing, or recreation.

Come sing with us (or just listen). For more information, directions, etc. message me. For more info on Sacred Harp - The Sacred Harp Home Page and Sacred Harp Singing in Texas.

"Shaped notes -- helpful for those who know them, unobtrusive to those who don't."

The believer's safety -- Psalm 91

That man no guard or weapons needs,
Whose heart the blood of JESUS knows;
But safe may pass, if duty leads,
Through burning sands or mountain snows.

Released from guilt he feels no fear,
Redemption is his shield and tow'r;
He sees his Savior always near
To help, in every trying hour.

Though I am weak and Satan strong,
And often to assault me tries;
When Jesus is my shield and song,
Abashed the wolf before me flies.

His love possessing I am blest,
Secure whatever change may come;
Whether I go to East or West,
With him I still shall be at home.

If placed beneath the northern pole,
Though winter reigns with rigor there;
His gracious beams would cheer my soul,
And make a spring throughout the year.

Or if the deserts sun-burnt soil,
My lonely dwelling e'er should prove;
His presence would support my toil,
Whose smile is life, whose voice is love.

John Newton (1725-1807)
Olney Hymns, 1779.

Another covey of quotes

"When preaching the gospel became a livelihood, even a lush livelihood, then the gospel became good news for the rich and for the mighty. For how else was the preacher to acquire and secure rank and dignity unless Christianity secured the best for all? Christianity thus ceased to be glad tidings for those who suffer, a message of hope that transfigures suffering into joy, but a guarantee for the enjoyment of life intensified and secured by the hope of eternity." -- Soren Kierkegaard, Provocations: Spiritual Writings of Kierkegaard

"Words are the chariots that ferry the legions of men’s thoughts." -- Benjamin S. Cole, on Baptist Blogger 27 June 2007

"Election campaigns are for choosing presidents, not popes." -- Jeff Jacoby in "Anti-mormonism gets personal"

"Forsaking the distilled wisdom of the past makes every man’s hat his own church." -- Timothy George in “Southern Baptist Ghosts”

"There is no orthodoxy without orthopraxy. It doesn’t exist." -- Tony Jones, in "Whence Hermeneutic Authority?"

"May Elijah and Moses disappear and Jesus Christ the well-pleasing Son be all you see." -- Anonymous, on Grace and Truth to You 28 June 2007

"It is neither necessary nor wise for us to add man-made rules to the Christian faith, not even man-made rules that are consistent with God's word. The Bible is sufficient (II Tim. 3:17)." -- John Kohler III on New Covenant Christian Forum, 05 Jul 2007

"The crowning glory and display of God’s sovereignty to the church is the transformation of rebellious, wicked sinners into saintly vessels of mercy." -- Stanley C. Phillips, in "Choosing Acceptable Words" (e-mailed by Hoyt Sparks 15 July 2007)

"In awe of the cross I must confess
How wondrous Thy redeeming love
And how great is Thy faithfulness."
-- Jeremy Riddle, from his song "Sweetly Broken"

And (just to see whether you're reading)
"Liberals are driven by Satan and lie constantly." -- Ann Coulter in "That was no lady -- that was my husband"

Four weeks missing

Today my mother-in-law, Shirley Hunt, has been missing for four weeks. We still don't have any "news" at this time. The family and law enforcement are busy following any leads that come up. Even rumors must be followed up -- anything that might help. Family members and friends spend time on the roads, driving and looking, and time is spent in posting pictures, sending letters and such like. Efforts to get her picture on national television have failed thus far, as far as I can tell. Evidently this isn't too "newsworthy" if there isn't a scandal involved. Last Friday, dogs from the Texas Department of Criminal Justice in Tennessee Colony were brought back to do some searching in the Good Springs area again.

Thanks to everyone for your prayers and for every kind deed, and especially to the Lord Who has led you to do these things. A picture of Shirley can be found here.

Vanity of the creature sanctified

Honey though the bee prepares,
An envenomed sting he wears;
Piercing thorns a guard compose
Round the fragrant blooming rose.
Where we think to find a sweet,
Oft a painful sting we meet:
When the rose invites our eye,
We forget the thorn is nigh.

Now with every good we find
Vanity and grief entwined;
What we feel, or what we fear,
All our joys embitter here.
Yet, through the Redeemer's love,
These afflictions blessings prove;
He the wounding stings and thorns,
Into healing med'cines turns.

From the earth our hearts they wean,
Teach us on his arm to lean;
Urge us to a throne of grace,
Make us seek a resting place.
In the mansions of our King
Sweets abound without a sting;
Thornless there the roses blow,
And the joys unmingled flow.

John Newton (1725-1807) Olney Hymns, 1779.

Twelve Baptist Tribes and other books

This morning Albert Wardin let me know that his new book, The Twelve Baptist Tribes in the USA, is now available. In "Twelve Tribes", Wardin describes 53 different Baptist groups in the United States, including information on some lesser known groups. It includes sixteen very nice colored maps at the back of the book. To order The Twelve Baptist Tribes, contact Baptist History and Heritage Society, 3001 Mercer University Dr., Atlanta, GA 30342-4255; or contact Charles Deweese at 770-457-5538 or charlesdeweese--at--baptisthistory--dot--org. The book sells for $24.95 [with shipping should be $28.00, but check to be sure]. Dr. Wardin is author of several good books, including Baptists in Oregon, Baptists Around the World: A Comprehensive Handbook, Baptist Atlas, Gottfried F. Alf: Pioneer of the Baptist Movement in Poland, and Tennessee Baptists: A Comprehensive History 1779-1999. I will hope to get up a review of it on my blog at some future date (d.v.).

Also, to a list I'm on, Phil Hodson of BiblicalBooks.com writes, "I'm liquidating all of our used biblical and theological books with a big sale to help simplify my life. All USED books (including the Antiques) are HALF OFF the marked price. In other words, deduct 50% from the price you see. New books are at the prices marked, which are marked down as well."

Cole Jackson

Evidently, thousands of people go missing every day in the United States. Many are found and some never are. Our experience has made me aware that there are a number of missing persons right here in our area. Highlighting a "local" missing person will become a feature of "Seeking the Old Paths" blog (d.v.).

Chireno man last seen a year ago

The repentant believer is baptized

"At the time of his initial conversion to the Lord Jesus Christ, the repentant believer is baptized . . .

~ into the name of the Father, and of the Son, and of the Holy Ghost (Mat. 28:19).
~ to be finally saved instead of finally damned (Mk. 16:15-16).
~ to be born of water (Jn. 3:5) and experience the washing of regeneration and renewing of the Holy Ghost (Tit. 3:5).
~ for the remission of sins and reception of the Holy Ghost (Acts 2:38; Col. 2:11-13).
~ to wash away his sins (Acts 22:16).
~ to put to death and bury his old man, i.e., the man he was before he repented and believed---and begin to walk in newness of life (Rom. 6:3-6; Col. 2:11-13).
~ into Jesus Christ and His death, burial, and resurrection (Rom. 6:3-5; Gal. 3:27).
~ into the one body of Christ (I Cor. 12:13; Gal. 3:27-28).
~ to put on Christ (Gal. 3:27).
~ to lay the foundation of his Christian life so that he can begin to progress toward final perfection (Heb. 6:1-2).
~ to be saved by the resurrection of Jesus Christ (I Pet. 3:21)."

-- posted by John Kohler III, Tues. 24 Apr 2007 18:57:49, on the Historic Baptist Symposium

What is the significance of foot washing?

I found the following on Heritage Baptist Bible Church (Walnut Grove, MN) web site, written by Max D. Younce, Pastor. Younce and the church do not hold the literal practice of feet washing, but I thought his presentations of the lessons from Jesus washing His disciples' feet made some good points. The entire article can be found here.

"Christ’s Incarnation, Humility, and Resurrection. (V.4) 'He (Christ) riseth from supper, and laid aside his garments; and took a towel, and girded himself.' Supper represents fellowship, such as Christ had at the Throne of God and with all the heavenly host of Heaven--perfect peace, perfect love, and perfect fellowship! He arose from the throne of His glory, laying aside His garments of glory, and came to this stench-filled earth. 'He took a towel and girded himself,' illustrates to us that He was 'God manifest in the flesh.' (I Timothy 3:16), clothing Himself with the garment of human flesh and becoming a servant, humbling Himself even unto the death of the cross...

"In Verse 12, after washing the disciples’ feet, we are told that He 'had taken his garments.' In Verse 4, He had “laid aside his garments,” which represented His heavenly glory. Now, after His crucifixion, He takes back His garments, that is His glory, by His resurrected body. Philippians 3:20,21 explains, “…We look for the Saviour, the Lord Jesus Christ: Who shall change our vile body, that it may be fashioned like unto his glorious body” (i.e., His resurrected body)...

"So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, 'Know ye what I have done to you.' You will recall in Verse 4 that Christ 'laid aside his garments' which represented leaving His glory in Heaven and coming to this earth, clothed with sinless human flesh (the Virgin Birth) to pay for the sins of the world. Christ’s last word on the cross were, '…It is finished: and he bowed his head and gave up the ghost (i.e. spirit).' (John 19:30). After three days and three nights he clothed Himself with his resurrected body and walked 40 days (Acts l:3; I Corinthians 15:3-8) as living proof He had conquered and has taken away the fear of death (Hebrews 2:14.15)...

"Christ’s humbling Himself to wash the disciples’ feet was a two-fold lesson: practical and prophetic. Prophetically, it is described in Philippians 2:7,8, “But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men.” (V.7). 'And being found in fashion as a man, he HUMBLED himself, and became obedient unto death, even the DEATH OF THE CROSS.' (V.8). The practical example for every Christian today, is that we humble ourselves by exhibiting friendliness, kindness, hospitality, etc.; so that we may witness to the salvation that Jesus Christ has provided for all who believe."

Crummy church signs

"Crummy Church Signs by Joel Bezaire lampoons the sometimes ridiculous one liners, quotes and quips that US churches substitute for deep (real?) thinking. Joel's site is not for the weak, and sometimes Joel's comments are a little on the edge."

And I thought "camels" were cigarettes

"For years, evangelists and church planters have been using the Koran as a bridge to draw Muslims to the Gospel. This highly effective tool is controversial and complicated for Christians not familiar with the Koran. Camel Training settles the issue of using the Koran as an evangelistic tool and the Camel Method makes it easy to speak to a Muslim about Jesus’ holiness, power and position."
The Camel - How Muslims are Coming to Faith in Christ!

Camel method of teaching
Curriculum offers Texas Baptists help in forming relationships with Muslims
Is Camel Method leading thirsty world to oasis of truth?
Memorandum: The Camel Method
The Camel's Secret...Should Christian's Be Telling It?

Yes, I thought "Camels" were cigarettes. I often find I'm out of touch with what's going on in the real world. While reading at Bart Barber's blog, I ran across a mention of this Camel idea of evangelism for "reaching" Muslims. I guess I thought most Christians believe the Bible is profitable for doctrine, for reproof, for correction, for instruction in righteousness and that the Gospel found in its pages are what we are to preach concerning the life, death and resurrection of Jesus Christ. I believe this "Camel" concept is unbiblical and rooted in a man-centered gospel that relies on methodology rather than Holy Spirit conversion. Nevertheless, for those who wish to read more, I have provided links about the "Camel Method" both pro and con.

Added note: Bart Barber will be reviewing The Camel: How Muslims Are Coming to Faith in Christ. He has posted a "before" thread -- Reading The Camel: Before -- and afterwards will post the review.

Related: Ann Holmes Redding, an Episcopal priest, claims to also be a practicing Muslim. Read more about it here and here.

More: Bart Barber has started his review, Of Muslims and Mormons, here.

Three weeks missing (plus Silver Alert)

Today -- Tuesday 10 July -- my mother-in-law has been missing three weeks. Though search efforts continue, as of yet we have no information as to her whereabouts. We thank all of you for your thoughts, prayers and help you have given.

Since this happened, we learned that the Texas Congress passed Senate Bill 1315, and the Governor has signed it into law. It is supposed to be similar to the Amber Alert, and is called the Silver Alert. Some things the bill does: "provides that the public safety director is the statewide coordinator of the alert;" "sets forth the required actions of a local law enforcement agency regarding the assessment of the threat to a senior citizen’s health and safety caused by the senior citizen’s disappearance;" "requires DPS, in issuing the alert, to send the alert to designated media outlets in Texas;" "authorizes participating radio stations, television stations, and other media outlets, following receipt of the alert, to issue the alert at designated intervals to assist in locating the missing senior citizen;" and "requires a local law enforcement agency that locates a missing senior citizen subject to an alert under this subchapter to notify DPS as soon as possible that the missing senior citizen has been located." It becomes effective on September 1, 2007. Though it may not help us, I believe the Silver Alert will be a good thing that will help alert Texans to missing seniors who suffer from dementia.

Meat vs. minutia

"The irony is that most people crying for 'meat' are really crying for minutia. They want to learn the deeper truths about the times of the rapture rather than how to live the Christian life. True meat teaches people how to be transformed by the renewing of their minds so that they will live like Christ, love like Christ, and leave what Jesus left behind. But believers in church-focused ministries often think it is more important to teach about controversial subjects rather than transformational truths." -- Ed Stetzer & David Putman, Breaking the Missional Code (Nashville: Broadman & Holman, 2006), p. 80.

"Too many of those who are passionate about digging deep into the Word are interested primarily or even solely in increasing their knowledge, while many Bible expositors are more concerned with helping their listeners to become scholars of the Bible rather than practitioners of it. The value of in-depth Bible study and teaching is not that it builds up our biblical knowledge, but that it equips us to live a life that honors God and is pleasing to Him." -- Tim Sweatman
Are We Going Deep Into the Truth or Drowning in Minutia? Wednesday, May 09, 2007

Some blogs I read

Comments from Old Whitaker - Wylie Fulton's blog
Led by an unknown way - Chris Crouse's blog
Nathan A. Finn - Nathan Finn's blog
Praisegod Barebones - Bart Barber's blog

From time to time I'm going to mention some of the blogs that I keep an eye on. Wylie and Chris are both Primitive Baptists and comment on a wide variety of subjects, from gardening to hymns to religious topics. Nathan and Bart are Southern Baptists and both are historians. Nathan's blog is now closed and archived, but there are a number of historical topics in the archives. Bart also comments on Baptist history, although right now he is spending quite a bit of time on some items of denominational politics. Give these guys a visit.

Calvinism and other acrostics

Below are several acrostics vying to replace the old standard T.U.L.I.P Calvinistic acrostic. Also included in Malcolm Yarnell's non-Calvinistic L.I.L.Y.

Total Depravity
Unconditional Election
Limited Atonement
Irresistible Grace
Perseverance of the Saints

G.r.a.c.e., By an unknown author
God’s Sovereign Election
Radical Depravity
Accomplished Redemption
Called Effectually
Endurance of the Saints

Timothy George in "Amazing Grace":
Radical Depravity
Overcoming Grace
Sovereign Election
Eternal Life
Singular Redemption

Phil Johnson's outline (not an acrostic) of Calvinism based on I John 4:19 - "We love Him, because He first loved us." The outline is as follows:

• Perverseness of our fallen state - (We could not love Him first)
• Priority of God's electing choice - (He loved us first)
• Particularity of God's saving work - (He loved us)
• Power of His loving deliverance - (We love Him because)
• Perfection of His redemptive plan - (We love)

Roger Nicole suggests the following replacements (the first is not an acrostic):
Radical and Pervasive Depravity
Sovereign, Divine Election
Definite Atonement (or Particular Redemption)
Effectual, Saving Grace
Perseverance of God with the Saints
      and Gospel
GRACE is:
Obligatory (that is, indispensable)
Sovereign (in choice)
Particular (in redemption)
Effectual (in operation)
Lasting (that is, secure)

Preservation of the Saints
Absolute predestination
Specific Atonement
Total inability
Effectual Calling
(Paste can also be rearranged to "tapes", or "specific" can be changed to "limited" to then spell "Petal")

Malcolm Yarnell's The Lily:
Lord: Jesus Christ Alone
Integrity: Say what you mean, and Mean what you say
Love: The ethics of our Savior
Yieldedness: Discipleship is the Call of God upon us

Bi-vocational Pastors

Bowden McElroy posted this on his blog Interregnum (which is now closed) December 8th, 2006. I think it is worth passing along.

1. Paul was “partially funded” and it’s hard to go wrong with Paul as your role model.

2. There is a built in argument against the “hired gun mentality” that is prevelant in so many of our churches. When no staff member, including the pastor, is full time the laity must step up. Or, watch the church die a slow death while lamenting the lack of a full-time pastor.

3. It is easier to be fearless. I believe men are hard-wired to be providers for our families. Even the most faithful of men will think twice - and possible shy away from taking a much needed stand -- if their livelihood is on the line.

As a bi-vocational minister, I am completely at ease over this kind of tension. The worst thing the congregation can do to me is fire me… in that case I’ll simply go to my office and make more money there than what the church was paying me. I’ve maintained my integrity, my family is provided for, and the congregation is free from any kind of prolonged battle over whatever the issue was.

Baptism and conversion

"I do not believe there is anything magical or mystical about being immersed in water, or that being immersed in water itself changes people's lives. This idea is too superstitious for me.

"I believe elect, redeemed, regenerate human beings enter into the conscious, subjective experience of their salvation when they are initially converted to the Lord Jesus Christ. I further believe that initial conversion to Christ takes place when a repentant believer is baptized, not before he is baptized.

"I also believe that Romans 6:3-6; I Corinthians 12:13; Galatians 3:26-29; and Colossians 2:11-13 refer to water baptism, not to Holy Spirit baptism."
[By John Kohler III, in "Far More than a Mere Symbol", on the Historic Baptist Symposium, 7 June 2007]

Is this language strong enough for you? Too strong? Could you close a sermon with Acts 2:38? Have you?

Two weeks gone by

At 3 p.m. yesterday Shirley Hunt had been missing two weeks. It has been a long two weeks for her family and has brought the questions, "Will we find her and, if not, in what manner will we go on?" Have we been sentenced to drive every road looking, to watch every buzzard flying, to go to sleep every night wondering? If that is the sentence, may we in it glorify God Who does all things well. In times like these, perhaps we are tempted to adopt the philosophy that "things don't happen for a reason, they just happen." But if on good days we believe there is "a time to every purpose under the heaven" and "that all things work together for good to them that love God," must we not also admit that this is true on bad days as well?

Brethren, farewell, I do you tell,
I’m sorry to leave, I love you so well.
Now I must go, where I don’t know,
Wherever Christ leads me the trumpet to blow.

Here I have worked, labored awhile,
But labor is sweet if Jesus doth smile.
When I am done, I will go home
Where Jesus is smiling and bids me to come.

This hymn has been a blessing over the past several days. I've listened to it on "The Owen Family: A Heritage of Singing," which in God's providence was in the CD player. Are not all of God's children like David, who, "after he had served his own generation by the will of God, fell on sleep?" When we are done, we will go home.

Note: The tune "Christian's Farewell" by Raymond Hamrick is found in The Sacred Harp (1991 Denson Revision) p. 347; the words are from Benjamin Lloyd's Primitive Hymns (an arrangement of verses 1 and 3, #621).

Early church quotes

Polycarp: "O Lord God Almighty, the Father of the beloved and blessed Son Jesus Christ, by Whom we have received the knowledge of Thee, the God of angels and powers, and of every creature, and of the whole race of the righteous who live before Thee, I give Thee thanks that Thou hast counted me worthy of this day and this hour, that I should have a part in the number of Thy martyrs, in the cup of thy Christ, to the resurrection of eternal life, both of soul and body, through the incorruption by the Holy Spirit. Among whom may I be accepted this day before Thee as a fat and acceptable sacrifice, according as Thou, the ever-truthful God, hast foreordained, hast revealed beforehand to me, and now hast fulfilled. Wherefore also I praise Thee for all things, I bless Thee, I glorify Thee, along with the everlasting and heavenly Jesus Christ, Thy beloved Son, with Whom, to Thee, and the Holy Spirit, be glory both now and to all coming ages. Amen."

Minucius Felix said, "That many of us are poor is not our disgrace but our glory."

Tertullian said, "The blood of the martyrs is the seed of the church."

"I could wish nothing better for you than this, gentlemen, that you may come to the same opinion as ourselves and believe that Jesus is the Son of God." – Justin Martyr, from The Answer to Trypho.

Justin Martyr said, "Wherever there is truth it comes from Christ and so it belongs to us."

Tertullian: "What then has Athens to do with Jerusalem? What has the academy to do with the church? What have heretics to do with Christians? Our instruction is from the porch of Solomon who himself handed down that the Lord is to be sought in simplicity of heart. Away with those who produce Stoic, Platonic, and Dialectic Christianity. We have no need of curiosity after we have Christianity, nor of inquisitiveness after we have the Gospel. Since we believe we desire nothing else to believe. For the first thing we believe is that there is nothing else we ought to believe."

Tertullian: "I believe because it is absurd. God's Son has died. That is credible because it is foolishness. And He was buried and is risen. That is certain because it is impossible."

If it happens, it's their fault!

Early Christians in the Roman Empire were a favored scapegoat. They were blamed for almost everything. Tertullian wrote, "If the Tiber reaches the walls, if the Nile does not rise to the fields, if the sky does not move so that there is drought, or if the earth does move so that there is an earthquake, if there is a famine, if there is a plague, the cry is at once, 'Send the Christians to the lions!'"

Baptist history celebration next month

On August 1 next month, a Baptist history celebration will kick off in conjunction with the 300th anniversary of the Baptist association in America.

The Philadelphia Baptist Association, organized in 1707, is considered the first and oldest "association" in America. The celebration coincides with the 300th year of the Philadelphia Association. But the General Six-Principle Baptist Rhode Island Yearly Meeting was possibly formed circa 1670. Certainly Regular Baptists were by far the more numerous and influential, and they and the Philadelphia Association have the greater influence on the continuing history of Baptists in America. But as far as I can tell, despite calling it a "yearly meeting" rather than an "association", the Six-Principle Baptists in Rhode Island had organized over 30 years before the Regular Baptists. It then would be the oldest gathering of Baptists beyond the church level, predating the Philadelphia Association by about 37 years. If we look at "association" as a formal organizing beyond the local level rather than just the name itself, is it possible that we have skewed our history by not recognizing the Rhode Island Yearly Meeting as the oldest?

In the Six-Principle Baptist article entry in Dictionary of Baptists in America, J. T. Spivey says the Rhode Island Yearly Meeting was formed "in the 1670s". I have several years of annual reports. The 1983 report (then called the General Six-Principle Baptist Conference of Rhode Island) lists that meeting as the 313th annual conference. Assuming this counting is done as most associations do, it would have been organized in 1671 (subtract the annual number and then add one). If an "association" is a formal organizing beyond the local level (more important than the specific term "association"), the Rhode Island Yearly Meeting rather than the Philadelphia Association is probably the oldest in America. But the Philadelphia Association has a clearly established history back to 1707, while the 1670 Rhode Island Meeting date is based mostly on tradition.

Nevertheless, the Baptist history celebration itself appears to be a history lover's dream.

Mother-in-law still missing

As of 3 p.m. Friday, my mother-in-law is still missing. So far there is one possible lead. I mentioned this briefly on Wednesday's post. On Saturday night the 23rd (not Sunday as I first posted), a man in New Summerfield, Cherokee County, Texas saw someone who fits her description . Unlike other possible sightings, no other person has been found to be the person sighted (as happened with all other reports). Rusk & Cherokee Sheriff's offices, New Summerfield police (as well as family members) are searching and keeping an eye on this area. A poster with Shirley Hunt's information can be found by clicking here.

Thanks to all for your prayers and support.

A blogger blogs in on spiritual gifts

Answer to question 5, by Alan Knox:
"How are the various spiritual gifts exercised in the meeting of the church?...I think 1 Corinthians 12-14 -- taken together, not just a verse here or there -- is important to answering this question. 1) Realize that all gifts are given by the Spirit for the mutual benefit of others. 2) Recognize that the church needs every gift that God has provided through every believer. 3) Act as if those believers and gifts who seem less necessary are actually more important. 4) Say and do everything motivated by love for God and love for one another. 5) When the church is gathered, believers should only exercise those gifts that build up the church. 6) Give preference in exercising gifts to another person. 7) Allow the entire church the opportunity to exercise their gifts." -- a North Carolina blogger named Alan Knox, in his post "Answers to Questions..."

I think this is a pretty good answer.

This day in 1844

June 27, 1844: Mormon leader Joseph Smith was killed by a mob in Carthage, Illinois.

Missing person update

As of 3:00 p.m. Tuesday, my mother-in-law Shirley Hunt has been missing for one week. We have no further information at this time. Click here for her picture and other information. If you have seen Mrs. Hunt, please call the Rusk County Sheriff's office at 903.657.3581.

Thank you.

Added 27 June: There has been a possible sighting in New Summerfield, Cherokee County, Texas, which is being checked out today by law enforcement (the sighting would have been p.m. Sunday 24 June).

For July 17th 'update', look here.

For July 31st 'update', look here.

Review on Blogs on Baptist Stuff

I received a very kind review on SelahV's BOBS = BLOGS ON BAPTIST STUFF. It was good to read that "Upon reading his blog posts I found some which made me laugh, and think, and reflect."

Have you seen this missing person?

Haven't been blogging much the last few days. My wife's mother is missing.

Have you seen this missing person? Shirley Hunt has Alzheimer's. She has been missing since Tuesday evening (the 19th), disappearing after walking a short distance from her home.

Shirley Hunt in 72 years old, 5'4" tall, 120 lbs. She was last seen wearing a blue shirt, blue culottes and brown loafers. If you have any information, please call the Rusk County Sheriff's office, 903.657.3581.

Sebusca Persona Perdida

Shirley Hunt caminaba cerca de la area de Good Springs y en el condado de Rusk cuando desaparecio el martes por la tarde de 19 Junio 2007. Senora Hunt es paciente de Alzheimer's. Si a visto a Shirley o tiene una informacion sobre ella, por favor de contactor a la oficina del condado de Rusk Sheriff al 903.657.3581.

Spilsbury and Se-baptism

The writings of English Baptist John Spilsbury illustrate one who rejected self-baptism, but also believed the example of John the Baptist supported being baptized by an unbaptized person (in cases of necessity). Thus Spilsbury did not believe succession a necessity.

"No Place For Schism Or Self-Baptism
"I think by the same rule, I must disclaim them, and so separate away from them, if they do not repent, and not to leave a true Church, and true ordinances, and go apart and erect another Church, ordinances and worship of ourselves apart from it, in opposition to it, this in my judgment is as far from any Rule in the Gospel of Christ, as for a MAN TO BAPTIZE HIMSELF. Neither of which do I approve of.

"John The Baptist Baptized Without Being Himself Baptized
"Yet a word by the way, because of such an error that some make, and how far off from any rule or example, for a man to baptize others, and himself unbaptized, and so thinking hereby to shut up the ordinance of God in such a strait, that none can come by it, but through the authority of the Popedome of Rome. But for the opening of this cloud that seems so to darken the sky, let the reader consider who baptized John the Baptist, before he baptized others, and no man did, then whether he did not baptize others, he himself being unbaptized, and if he was baptized, whether it were not by an unbaptized person; and all Scriptures being written for our learning, and this being one, we are taught by this what to do upon the like occasion.

"Understanding Matthew 16:18
"And for the continuation of the Church from Christ's words, The gates of hell shall not prevail against it, ect. I confess the same with this distinction: which Church is to be considered either with respect to her instituted state, as it lies in the Scripture, in the rules of the foundation, or in her constitution, or constituted form in her visible order.

"Against the first hell's gates shall never prevail, the foundation stands sure, but against the last it has often prevailed, for the Church in her outward visible order, has been often scattered through persecution, and the like, in which sense she is said to be prevailed against, as Dan. 7, Rev. 12; and Acts 8:1. Otherwise, where there was a Church, before it came under the defection.
"Again, That which once was in such a way of being, and ceases for a time, and then comes to the same estate again, is, and may truly be said, to have ever a continuance, as Matt. 22:31, 32 with Luke 20:38. In which sense the Church may truly be said ever to continue, for though she be cast down at one time, yet God will raise her up at another, so that she shall never be so prevailed against, as to be utterly destroyed. And this way, I suppose, Christ may have and enjoy as good a wife as any can be preserved for Him under the defection of Antichrist. Though some have so wide mouths open against such as ever wished them well, but I leave them to God, to Whom they shall give account of all their hard words against the Lord, and those that fear His name, and out of conscience obey Him in that way, as some please to call error, in a reproachful manner.

"But men do in these days somewhat like to be like the Tyrants in the ten persecutions, whose cruelty was such, that they exposed the Christians to be devoured of wild beasts, and God so overpowered the creatures cruelly, that at length they ceased to hurt them; and when those bloody Tyrants saw that, they put Bear's skins upon them, thereby to incense and to stir up the nature of those beasts to fall upon them; thus I have heard reported. But whether this be true or not, sure I am that such men can be little better minded that labor so to cover the godly with such filth, as they vomit out of their own-self-sick-stomachs; but I desire the Lord to pass by all, and to give men more love and patience to bear one with another." -- John Spilsbury, copied from R. E. Pound's web site

A needful view of the Saviour

"The foundation of every sigh, of every cry, of every groan, of every wish, of every desire, of every true breath of prayer is an experiential acquaintance with the disease [of sin] in its various branches, and a knowledge, an internal knowledge of the depth of the fall, as made manifest in our wretched heart. Thus, when the Lord blesses our souls, and visits us with the discovery of His goodness and love, --- then, comparing what we are, and what we have been, with the riches of His mercy and grace, how it exalts His salvation and sacrifice, and the love, blood, and grace of the Lord Jesus Christ in our eyes!" -- J. C. Philpot, 1849



Copied from Shreveport Grace Church bulletin, 16 June 2007

The accusation of heresy

Back in April, I posted on the anniversary of the death of Edward Wightman. The accusation of heresy in Wightman's day usually ended in cruel punishment. In modern times (in most places), it is much more subtle. We have upgraded it with more sophistication and hidden cruelty, but the results of the accusation can be cruel nevertheless.*

"...upon the wicked heresies of Ebion, Cirinthus, Valintian, Arrius, Macedonius, Simon, Magnus, of Manes, Manichees, Photinus, and of the Anabaptists, and other arch-heriticks; and moreover of other cursed opinions, belched by the instance of Satan, excogitated and here-to-for unheard of; the aforesaid Edward Wightman...stands adjudged and pronounced a heritick, and therefore as a diseased sheep out of the flock of the Lord, lest our subjects he do infect by his contagion, he hath decreed to be cast out, and cut off. Whereas, the holy mother church hath not further in this part what it ought more to do and prosecute, the same reverend father hath left to our secular power the same Edward Wightman as a blasphemous and condemned heritick to be punished with the condign punishment as by the letters patent of the aforesaid reverend father, the bishop of Coventry and Litchfield, in this behalf thereupon made, as certified unto us in our Chancery. We, therefore, as the zealot of justice and the defender of the Catholick faith, and williing the holy church, and the rights and liberties of the same, and the Catholick faith to maintain and defend, and such like heresies and errors everywhere, so convict and condemn to punish with consign punishment, holding that such a heritick in the aforesaid form convicted and condemned, according to the customs and laws of this our Kingdom of England in this part accustomed, out to be burned with fire. We command thee that thou cause the said Edward Wightman, being in thy custody, to be committed to fire in some publick and open place below the city aforesaid, for the cause aforesaid before people; and the same Edward Wightman in the same fire cause really to be burned in destation of said crime, and for the manifest example of other Christians, that they may not fall into the same crime. And this no ways omit, under the peril that shall follow thereon." -- from Twice Baked, by Sam Behling

Some of Wightman's contemporaries said that if Edward actually held all the opinions of which he was accused, he would have been either an idiot or a madman. If so, he needed the prayers of his persecutors rather than to have them put him to death.

*I recognize, nevertheless, that there are some who are religious heretics.

Historic Baptist writings

Try these links to Mt. Zion Primitive Baptist Church web site for a wealth of old writings:

Articles and books in html files

Articles and books in pdf files

Includes writings of old Baptists and others, such as: Backus, Booth, Brine, Hercules Collins, D'anvers, Fawcett, Gano, Gill, Keach, Kiffin, McLean, J. B. Moody, Abel Morgan, Orchard, Philpot, Rippon, Ryland, Spilsbury, Samuel Stennett.

The two debtors

The two debtors. Lk 7:47

Once a woman silent stood
While JESUS sat at meat;
From her eyes she poured a flood
To wash his sacred feet
Shame and wonder, joy and love;
All at once possessed her mind:
That she e'er so vile could prove,
Yet now forgiveness find.

"How came this vile woman here,
Will JESUS notice such?
Sure, if he a prophet were,
He would disdain her touch!"
Simon thus, with scornful heart,
Slighted one whom JESUS loved;
But her Savior took her part,
And thus his pride reproved.

"If two men in debt were bound,
One less, the other more;
Fifty, or five hundred pound,
And both alike were poor;
Should the lender both forgive,
When he saw them both distressed;
Which of them would you believe
Engaged to love him best?"

"Surely he who most did owe,"
The Pharisee replied;
Then our LORD, by judging so,
"Thou dost for her decide:
Simon if like her you knew
How much you forgiveness need;
You like her had acted too,
And welcomed me indeed!"

"When the load of sin is felt,
And much forgiveness known;
Then the heart of course will melt,
Though hard before as stone:
Blame not then her love and tears,
Greatly she in debt has been;
But I have removed her fears,
And pardoned all her sin."

When I read this woman's case,
Her love and humble zeal;
I confess, with shame of face,
My heart is made of steel,
Much has been forgiv'n to me,
JESUS paid my heavy score;
What a creature must I be
That I can love no more!

John Newton (1725-1807) - Olney Hymns, 1779.
Copied from Song to the Lamb listserve January 4, 2007

Tongues -- an evangelistic tool?

Due to a controversy within the Southern Baptist Convention, the blogosphere has recently been lit up with the subject of private prayer language and speaking in tongues. The New Testament gift of tongues is the ability to speak in a human language that the speaker has never learned. The historical records of the exercise of the gift of tongues is found in Acts 2, 10, and 19.

I agree with those Southern Baptists who disagree with the modern practice of private prayer language and speaking in tongues. An example of the legitimate exercise of the gift of tongues would be preaching the gospel in a language one has never studied or learned. In promoting this position, some have suggested that tongues is/was "an evangelistic tool". Here I differ.

Let us consider tongues as an evangelistic tool. Tongues seems to be a sign verifying the preached word, rather than a tool necessary for communicating the word. In the three instances in Acts the person(s) preaching the gospel appear to have been able to communicate with the hearers of the gospel in a common language and therefore did not need to speak another language for the purpose of communicating.

1. In Acts 2, Jews and Jewish proselytes were present from Europe, Asia, and Africa and each heard some of the apostles speak in his/her own language. But this is much more likely for a sign rather than the only way the apostles could communicate with them. Notice verses 7 and 12 -- "saying one to another." The assembled people were able to speak to one another in a common language, so the tongues appear to be for a sign rather than an evangelistic tool (i.e., the only way the apostles could communicate with them), since they could communicate in a common language.

Acts 2:4-13 -- And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine.

Something similar to this might be the instance of an English speaker preaching in Montreal, Quebec, Canada. A number of the people probably would be able to understand if he preached in English. But if this person, obviously untrained in French, were to suddenly begin speaking in French, it would be a marvelous sign for the hearers (and the speaker!). On the other hand, if the speaker suddenly began saying something that sounded like "hominy, hominy, hominy, goulash, hominy, hominy," none would see a verifiable sign other than those already religiously acculturated to think such was "speaking in tongues."

2. In Acts 10, Peter quite obviously converses with Cornelius and preaches to Cornelius' household in a common language. The speaking in tongues does not occur until after Peter's sermon, and it appears that it is the believers of Cornelius household that do the tongues speaking; therefore, making it a sign that they "have received the Holy Ghost as well as we" rather than an evangelistic tool.

Acts 10:44-48 -- While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God. Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.

3. In Acts 19, Paul converses in a common language with the disciples he found in Ephesus. The speaking in tongues does not occur until after the disciples receive Paul's witness on the baptism of John, are baptized, and Paul lays his hands on them. It is the believers of Ephesus that do the tongues speaking; therefore, it appears to be a verification sign rather than an evangelistic tool.

Acts 19:1-7 -- And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. And all the men were about twelve.

I agree that speaking in tongues was speaking in a human language not studied or known by the speaker. I conclude that its value was as a sign rather than a necessity for communication.

A Christian Baptist

"I am a Baptist without prefixes or suffixes." -- John T. Christian, "Some Bad Breaks," in Baptist and Reflector, October 15, 1896, p. 3

More on truth categories

Excerpts from Categories of truth vs. categories of exegetical certainty by A. Philip Brown

"Dr. David Innes of Hamilton Square Baptist Church, San Francisco, CA, has done more than anyone I know to provide a practical framework for determining legitimate applications of the doctrine of separation...The two primary strengths in Dr. Innes' chart I see are, first, he clearly recognizes that not all doctrine is equally important or grounds for separation...Second, Dr. Innes recognizes the importance of integrating doctrinal distinctions into his application of the doctrine of separation...The first problem I see with this chart is that it confuses or mixes categories of truth with categories of interpretive certainty (cols. 1-3) and personal preference (col. 4). There is no category of truth that is "not important" (col. 3) or "absolutely immaterial" (col. 4)

"A Revised Chart: Categories of Interpretive Certainty
"I have attempted to address some of the weaknesses of Dr. Innes's chart in Appendix B. Rather than distinguishing categories of truth, I believe we need to distinguish categories of exegetical certainty regarding our understanding or interpretation of biblically revealed truth.

"Category 1: The Fundamentals of Faith and Practice
"Operating within that sort of a hermeneutical framework, we still need some criterion for distinguishing categories of interpretive certainty. Historically that criterion has been consensus. With regard to Category 1, these are matters which historical investigation demonstrates have been the consensual interpretive conclusions of the Christian Church. By "consensual" conclusions I am not appealing directly to the Vincentian formula--what has everywhere, always, and by all been believed (quod ubique, quod semper, quod ab omnibus creditum est)--since it seems, without careful definition, to lead to a reductionistic rather than a truly catholic faith. Instead, I am thinking of the implications of the church being the pillar and ground of the truth (1 Tim. 3:15).

"Categories 2-4: The Adiaphora that Divide
"To Category 2 belong those doctrines which are the stuff of systematic theology and the practices that derived from our conclusions regarding lifestyle issues. I would place much of the debate over how the Old and New Covenants relate (classic dispensationalism, progressive dispensationalism, covenantal approaches, theonomic approaches) in Category 2 Principles. Many of the life-related conclusions that flow from the previously entioned systems belong to Category 2 Practices. For example, though I am a strongly committed sabbatarian (Lord's Day transition included), I regard this as a Category 2 issue.

"Admittedly many interpretations are inferential in nature; therefore, the distinction between Categories 2 and 3 is not as clear as between Categories 1 and 2-4. However, practically we all know that theological consensus does not equal affiliational consensus. There are as many stripes of Arminians as there are stripes of Calvinists or Lutherans.

"I can't escape the irony that despite our united allegiance to the fundamentals, the non-fundamentals often loom larger in our considerations of Christian fellowship and unity than do the essentials. Frankly, I rejoice in the spiritual edification and theological cross-pollination that gatherings such as this provide. No, I don't long for a nondenominational ecumenicity even based on the fundamentals. But I do long, especially along the boundaries that divide our respective theological and affiliational communities, for greater willingness to listen to one another and learn from each others strengths."

The entire article made be read at Sharper Iron here and here.

Categories of truth

The theological "triage" idea and terminology may be unique to Albert Mohler. But over the years different folks have posited similar ideas about arranging "categories of truth". Here are three.

Categories of Truth We Teach and Preach by David Innes (pastor of Hamilton Square Baptist Church, San Francisco):
Very Clear: To deny these truths is to deny the meaning of words. Such doctrines would include: the Virgin Birth, the Blood Atonement, the Bodily Resurrection, the Deity of Christ, etc.
Logical Conclusions: These truths are drawn by inference from Category 1. Such truths would include: Immersion=Baptism, anything else is just getting wet; the form of church government congregational vs. presbyterian; standards in music, etc.
Informed and Uninformed opinions: Such matters come from one's own personal walk and study. These would include the Textual questions, Sunday Schools, Head Covering for Women, etc.
Personal preferences: Such matters would include: robed choirs, church dinners, etc.

Walter Martin, adapted slightly by someone else:
Essential: These are things that if you deny, you're not Christian. These are things such as monotheism, diety of Christ, virgin birth, bodily resurrection, etc. (roughly the "very clear" above).
Very Important: These might be called "aberrant" if they are denied, and would include things that if denied, would not necessarily qualify as a heresy, but would likely prevent us from keeping fellowship.
Peripheral: personal preferences; e.g. Choir robes, etc.

Author/originator unknown:
"Die, Fight, Fuss". There are some things we should die for and some we should fight about. Then there are some that we might fuss about, but we certainly wouldn't die for or fight for them.

Homecoming

Today we had our church/cemetery/community homecoming -- Oak Flat Community, Holleman Cemetery, Smyrna Baptist Church. It was an enjoyable day, but the turnout was down from what we usually have.

Next Sunday will be the Zion Hill homecoming and Sacred Harp singing.

Theological triage -- good or bad idea?

Below you will find excerpts from A Call for Theological Triage and Christian Maturity by Albert Mohler. Click on the link to read the entire article on his blog. I would like to get my readers' feedback on Mohler's Theological Triage. Is it a good idea or a bad one? Or perhaps one you view with indifference?

"A discipline of theological triage would require Christians to determine a scale of theological urgency that would correspond to the medical world's framework for medical priority. With this in mind, I would suggest three different levels of theological urgency, each corresponding to a set of issues and theological priorities found in current doctrinal debates.

"First-level theological issues would include those doctrines most central and essential to the Christian faith. Included among these most crucial doctrines would be doctrines such as the Trinity, the full deity and humanity of Jesus Christ, justification by faith, and the authority of Scripture...

"The set of second-order doctrines is distinguished from the first-order set by the fact that believing Christians may disagree on the second-order issues, though this disagreement will create significant boundaries between believers. When Christians organize themselves into congregations and denominational forms, these boundaries become evident.

"Second-order issues would include the meaning and mode of baptism...

"Third-order issues are doctrines over which Christians may disagree and remain in close fellowship, even within local congregations. I would put most of the debates over eschatology, for example, in this category. Christians who affirm the bodily, historical, and victorious return of the Lord Jesus Christ may differ over timetable and sequence without rupturing the fellowship of the church...

"We must sort the issues with a trained mind and a humble heart, in order to protect what the Apostle Paul called the 'treasure' that has been entrusted to us."

Participants in the Lord's Supper -- defining Baptist views

Who may partake communion/the Lord's Supper in a Baptist church? What shall we call the various views defining who can partake? A popular illustration in our area is that of a door -- it is either open or closed. There is actually some merit in that idea, but the definitions given by those who use the illustration often do not fit standard Baptist usage. In actual use, it is often a pejorative measure used to say that all communion that is not local-church-only is open communion. There is a lot of baggage and misinformation surrounding the Lord's Supper. Part of the baggage is the use of terms that may mean different things to different people. Therefore, I prefer to usually speak in terms of unrestricted and restricted communion rather than open, close and closed. Open is fairly well-defined in both current and past usage, but there is little or no truly "open" communion. All the common Baptist versions of communion are "open" to some and "closed" to others. The issue is not whether the participants are restricted, but to what extent. Below I will attempt some definitions. I must give credit to Nathan Finn and his blog post The Relationship between Baptism and the Lord’s Supper: Four Views. I had not heard of "modified" open communion before reading his post. I didn't see any reason to "reinvent the wheel", so the definitions 1, 2, 3, & 5 under "Restricted communion" are Nathan's definitions (though 1, 3, & 5 are slightly abridged and I've substituted my terminology in # 3). Related to participants, there are two basic types of communion, restricted and unrestricted.

I. Unrestricted communion (Unrestricted means there are no restrictions on who may participate in communion.)

Theoretical unrestricted communion is the belief that there are absolutely no restrictions placed on who can take communion. It is seldom (if ever?) advocated in theory -- since Baptists and other denominations acknowledge that the Lord's Supper is for God's people and at least ideally restricted to them. Theoretical unrestricted communion, in practice, would be the active solicitation of other religions and even the non-religious to participate. Perhaps Universalists would be amenable to such practice. I do not know.

Practical unrestricted communion is the practice in which the elements of bread and wine are offered to all, putting the onus of participation entirely on the communicant. In theory, the church may hold that communion is intended for Christians only, but in practice no one is excluded or advised not to partake communion. This is practiced by Campbell/Restoration Movement churches in our area, and it may be practiced by some Baptists. \

II. Restricted communion (Restricted means there are some restrictions on the participants in communion; that is, requirements that must be met before one participates in communion -- salvation, baptism, church membership, godly walk, or some combination of the foregoing prerequisites.)

Open communion is the belief that any professing Christian participate in the Lord’s Supper. (Nathan Finn) “Modified” open communion is the belief that any professing Christian who has undergone some type of ceremony called “baptism” (regardless of mode) may participate in communion. This is often called open communion, but it is not as loose as true open communion. (Nathan Finn) [David Rogers further explains his view on this in the comments section and on his blog; David's view allows infant baptism to meet this standard for communion purposes, but not for actual baptism. This view in a sense makes baptism a prerequisite to communion, but then allows participation to anyone who feels he or she has been obedient to the Lord’s command for baptism. Therefore, in spirit it stands closer to "open" communion than to strict/close/closed communion].

“Baptism-prerequisite” communion is the belief that any Christian who has been biblically baptized can participate in communion [or, put another way, that a valid baptism by immersion is a prerequisite to partaking of the Lord’s Supper; rlv]. Biblical baptism often includes the proper administrator (a baptistic church), the proper mode (immersion), the proper candidate (a believer) and the proper reason (symbolic of union with Christ rather than sacramentalism or baptismal regeneration). This practice has been variously called close, closed, restricted, and strict communion in Baptist history. (Nathan Finn) [In Baptism as a prerequisite to the Lord’s Supper, Nathan calls this view "Consistent communion" (rather than closed/strict), because Baptists "do not like to think of following biblical precedent as a negative act..." This "consistency" can be seen in contrast to the "modified-open" view -- baptism is the same in both cases as opposed to "modified-open" recognizing baptism as one thing for obedience to baptism and as something else for the purpose of communion. Note also that participants in "baptism as a prerequisite" communion may vary quite a bit based on whether a church believes all immersions should be performed by a Baptist administrator, or whether an immersion by an evangelical non-Baptist administrator is valid.]

Correspondence-only communion is the belief that communion should be restricted to baptized church members who are of "like faith and order". This is most obvious in Baptist churches that do not cooperate beyond the local association level, but create a "chain of correspondence" with other associations of "like faith and order" in order to maintain cooperation and fellowship. Members of churches within this associational chain of correspondence may commune together, but not those outside of it.

Local-church-only communion is the belief that communion should be restricted to members of the local church that is administering the ordinance, typically for reasons related to discipline and accountability. It became popular among 20th century historians to call this practice “closed” communion, but that is not entirely historically accurate. Historically, “closed” was used interchangeably with all the terms listed above. There is no official name for this practice; it is simply the most restrictive form of closed/close/strict/restricted communion, and many contemporary historians (myself included) simply call it local-church only communion. (Nathan Finn)

Note: This might interest some of you. I just read about Spurgeon's "modified/mixed open" communion: "Spurgeon’s attitude towards these questions has very often been misunderstood. He did not absolutely agree with the practice of the American Baptists regarding the communion, but he did very nearly, and it is an abuse of terms to call him an 'open communionist'. He did not advocate or practise the promiscuous invitation of all Christians to the table of the Lord. The communion service was held on Sunday afternoon in the Tabernacle, and admission was by ticket only. Members of the church, of course, were furnished with tickets. Any person not a member, desiring to attend and partake of the Supper, must satisfy the pastor or deacons that he was a member in good standing of an evangelical church, when he would receive a ticket. At the end of three months he would be quietly told that he had had an opportunity to become acquainted with the church, and they would be glad to have him present himself as a candidate for membership; otherwise he would do well to go elsewhere, where he could conscientiously unite." -- Vedder's Short History of the Baptists, Chapter 17

Jesus prays for unity

John 17:1 -- "These words spake Jesus, and lifted up his eyes to heaven, and said, Father..."

A couple of months ago, a post on David Rogers' "Love Each Stone" blog for some reason brought with force to my mind that a prayer of Jesus to His Father must certainly be answered, and that perhaps sometimes we operate as if it is not being or will not be. How often do we stress that Jesus prayed for unity and we are not achieving it? What are the implications of John 17 being a prayer of our Lord Jesus TO God the Father? Jesus is the "prayer-asker" and not us. God is the "prayer-answerer" and not us. Is God not answering this prayer? Or is He answering it and we don't see it? Perhaps we don't even know what the answer looks like?

A few thoughts I get from the prayer regarding oneness or unity are:

1) Jesus is not praying for the world, so therefore both the unbeliever and nominal "Christian" (in name only) is excluded.
John 17:9 - "...I pray not for the world..."
2) Jesus is praying for His own, and therefore all who are His own are included.
John 17:9 - "I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine."
3) Jesus' prayer includes His children living at that time and those yet to come. This unity must have a spiritual element that has nothing to do with visible unity (seeing some of these aren't even alive at the same time).
John 17:20 - "Neither pray I for these alone, but for them also which shall believe on me through their word"
4) Jesus' prayer includes a unity whose reality the world recognizes. There must be some kind of visible or tangible element to this prayed-for unity, because in some way by it the world knows Jesus is the sent one of God.
John 17:23 - "...that the world may know that thou hast sent me..."

So this is a prayer that excludes all unbelievers, includes all believers, brings about a unity of believers even across time that is a tangible testimony to the world of Jesus the Christ. That I see. I suppose what I don't see is just what kind of unity fills all that bill.

Does anyone have any thoughts on what kind of unity fulfills the answered prayer of God the Son TO God the Father?

Verses from John 17:
9 I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.
11 And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.
20 Neither pray I for these alone, but for them also which shall believe on me through their word;
21 That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.
22 And the glory which thou gavest me I have given them; that they may be one, even as we are one:
23 I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.


PSALM 133 C. M. Brotherly love.

Lo! what an entertaining sight
Are brethren that agree!
Brethren whose cheerful hearts unite
In bonds of unity!

When streams of love from Christ the Spring,
Descend to every soul,
And heav'nly peace with balmy wing,
Shades and bedews the whole;

'Tis like the oil, divinely sweet,
On Aaron's priestly head;
The trickling drops perfumed his feet,
And o'er his garments spread.

'Tis pleasant as the morning dews
That fall on Zion's hill,
Where God His mildest glory shows,
And makes His grace distill.

Isaac Watts (1674-1748) The Psalms of David, 1719.

Man doesn’t control

God leads us along In shady green pastures, so rich and so sweet, God leads His dear children along; Where the water’s cool flow bathes the weary one’s feet, God leads His dear children along. Refrain Some through the waters, some through the flood, Some through the fire, but all through the blood; Some through great sorrow, but God gives a song, In the night season and all the day long. Sometimes on the mount where the sun shines so bright, God leads His dear children along; Sometimes in the valley, in darkest of night, God leads His dear children along. Though sorrows befall us and evils oppose, God leads His dear children along; Through grace we can conquer, defeat all our foes, God leads His dear children along. Away from the mire, and away from the clay, God leads His dear children along; Away up in glory, eternity’s day, God leads His dear children along. Refrain Some through the waters, some through the flood, Some through the fire, but all through the blood; Some through great sorrow, but God gives a song, In the night season and all the day long. -- George A. Young, 1903 Heard read at a funeral (author unknown): Unfolding the rose It is only a tiny rosebud, A flower of God’s design; But I cannot unfold the petals With these clumsy hands of mine. The secret of unfolding flowers Is not known to such as I. GOD opens this flower so sweetly, But in my hands, they die. If I cannot unfold a rosebud, This flower of God’s design, Then how can I have the wisdom To unfold this life of mine? So I’ll trust in Him for leading Each moment of my day. I will look to Him for His guidance Each step of the pilgrim way. The pathway that lies before me, Only my Heavenly Father knows. I’ll trust Him to unfold the moments, Just as He unfolds the rose. Jeremiah 10:23 - O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps.