Reflections on the 2013 Southern Baptist Convention, Part 2

On Monday, I published the first half of my reflections on the Houston Convention. This is my second and final post on this topic.

4. The ERLC Transition. One of the most important happenings at the Convention this year was the leadership transition at the Ethics and Religious Liberty Commission. Richard Land has led that ministry for a quarter-century. Over those years, Land became a key leader among the so-called Religious Right, taking a clear stand on such matters as the sanctity of human life and the importance of biblical/traditional views on sexuality and marriage. He was also a leading proponent of an “accommodationist” understanding of church-state separation. I would argue that Richard Land was the public face of Southern Baptists, particularly to non-religious people who only know us through the media. Of course, Land retired a few weeks ago and Russ Moore of Southern Seminary became the new president of ERLC.

There is little doubt that Russ Moore and Richard Land have far more in common than they do different. In fact, I would suspect that the left-wing journalists who seem elated at Land’s retirement and Moore’s appointment will become less enamored with Moore once they find out that he, too, is pro-life and affirms biblical sexuality and traditional marriage. Nevertheless, there is no doubt that Moore has less of an “edge” than Land. Moore is also a champion of several issues that younger Southern Baptists identify with such as adoption and orphan care and combating human sex trafficking. As an added bonus, Moore is one of the best preachers in the SBC. My students were more excited about hearing Moore’s vision for ERLC than they were anything else at the Annual Meeting besides Danny Akin’s Convention sermon.

5. The Resolutions. Messengers passed several interesting resolutions at the Houston Convention. You can read them all at the SBC website. Many of them have attracted attention, and understandably so. For the purposes of this post, I will only mention two resolutions. First, our resolution related to the Boy Scouts, which has garnered the most attention from the press, strikes a good balance by criticizing the BSA’s new membership policy, but without calling for a universal exodus from the Scouts. Though I’ve been vocal in my opposition to the Boy Scouts’ new policy, I believe it would be premature to urge all Southern Baptist churches to pull back from sponsoring Cub Scout packs and Boy Scout troops.

Second, the resolution recognizing the 125th anniversary of Woman’s Missionary Union, though unmentioned in the press, is noteworthy. No organization has done more to raise missions awareness among Southern Baptist churches than the WMU. We should be thankful for the WMU and their contribution to our Great Commission efforts over the years. Thank you, ladies, for all that you do.

6. The Calvinism Discussion. There was a tremendous spirit of unity in Houston among Southern Baptists with varying views of the “doctrines of grace.” The Executive Committee hosted well-attended panel discussion with members of the Calvinism Advisory Committee on Monday. By all accounts, the Committee’s published statement has been well-received by almost everyone. The comments made from the Convention platform were uniformly gracious and helpful. (This has not always been the case at previous Conventions.) We should be grateful to EC president Frank Page for his statesmanlike leadership in this discussion and to David Dockery and the rest of the Calvinism Advisory Committee for their willingness to lead by example on this issue.

Perhaps more remarkable, the “chatter” about Calvinism in the Convention hall, the exhibit booths, and in various meetings was generally very encouraging. Virtually everyone seems eager to move forward in a spirit of Great Commission cooperation. The only unfortunate moment was the surreal Baptist 21 interview with Louisiana College president Joe Aguillard. By and large, however, it seems that most engaged Southern Baptists agree with my argument that Calvinism is, and should remain, a tertiary matter in the wider denomination. Join me in praying that this sense of unity and good will becomes more pervasive among all of our state conventions as well.

7. SEBTS Students. For the second year, I taught the Southern Baptist Convention course for Southeastern Seminary. Over thirty SEBTS students enrolled in the course and attended the Convention; for almost all of them, it was their first SBC Annual Meeting. They had the chance to hear from new ERLC president Russ Moore on Tuesday night and meet with IMB vice president Clyde Meador on Wednesday afternoon. Many of the students told me they enjoyed being at the Convention, learning more about our various ministries and emphases, and meeting other Southern Baptists from hither and yon. They are excited to be Southern Baptists. And if they are our future, then I’m even more excited than they are to be a part of the people of God called Southern Baptist.

Carl Henry and Baptist Identity

These days, it seems as if everyone is talking about the late evangelical theologian Carl F. H. Henry (1913–2003). Greg Thornbury has authored a widely acclaimed new book titled Recovering Classic Evangelicalism: Applying the Wisdom and Vision of Carl F.H. Henry (Crossway, 2013). Thornbury, Collin Hansen, and John Starke recorded a conversation for The Gospel Coalition about a famous encounter between Henry and Karl Barth. A few months ago, Jason Duesing wrote an online essay honoring Henry in 100th year of his birth. The Carl Henry Center for Theological Understanding at Trinity Evangelical Divinity School is hosting a major academic conference later this year, among other Henry-related scholarly activities. If you’re not familiar with Henry, he was a founding faculty member of Fuller Theological Seminary, the first editor of Christianity Today, and one of the architects of postwar neo-evangelicalism. His book The Uneasy Conscience of Modern Fundamentalism (1947) offered a broadside against the fundamentalist tendency to divorce evangelism and social engagement, while his six-volume God, Revelation, and Authority (1976–1983) was one of the most important works of evangelical theology written in the second half of the 20th century. Though he is known primarily as an evangelical theologian, Henry was a Baptist. In fact, for much of his adult life he was a Southern Baptist. In 2004, Russell Moore wrote an article for The Southern Baptist Journal of Theology titled “God, Revelation, and Community: Ecclesiology and Baptist Identity in the Thought of Carl F. H. Henry.” Moore concludes that Henry was a convictional Baptist, but his ecclesiology was underdeveloped in his writings, in part because of his historical context. Simply put, few neo-evangelical theologians wrote on ecclesiology other than in the broadest strokes, in part because of the parachurch nature of postwar evangelicalism. I would say it like this: Henry was a conservative evangelical who held to Baptist ecclesiological convictions; the accent, however, was on the former aspect of his identity. By contrast, I consider myself an orthodox Baptist, which also makes me, by definition, a type of evangelical. I would encourage you to read Moore’s excellent essay to learn more about Henry’s Baptist identity. Henry himself discusses this topic in his essay “Twenty Years a Baptist,” which has most recently been reprinted in Why I Am a Baptist (B&H Academic, 2001), edited by Tom Nettles and Russell Moore. For an excellent short introduction to Henry’s thought, including his identity as an evangelical and Baptist theologian, see Al Mohler’s chapter on Henry in Theologians of the Baptist Tradition, edited by Timothy George and David Dockery (B&H Academic, 2001).

(Image credit; This post has been cross-published at Christian Thought & Tradition)online rpg mobile gamemobil game