God-honoring prayer is not about merely informing the Lord of our need but is about enjoying God and committing to the expansion of His kingdom, Ken Hemphill said Oct. 2 at The Southern Baptist Theological Seminary.
Preaching from Matthew 6, Hemphill, who served as president of Southwestern Baptist Theological Seminary for nearly a decade, told students and faculty that the Lord’s Prayer models kingdom-focused prayer. Hemphill is National Strategist for Empowering Kingdom Growth (EKG) for the Southern Baptist Convention.
“Somehow we’ve come to the notion that prayer is about informing God or even convincing God to be on our side,” Hemphill said. “Listen, God is so on your side that while you were yet ungodly, He sent His Son to die for you. ... Prayer is primarily an issue of enjoying God and [discovering] His priority for your life.”
From its opening phrase, “Our Father who art in heaven,” the model prayer teaches believers to shift their focus from self to God and His church, he said.
“‘Our’ is the nature of the community focus itself. I began to notice that we tend to pray ‘me’ and ‘mine’ prayers, whereas Jesus prayed ‘our’ and ‘Thine’ prayers. Prayer’s not so much about me. It’s about Him and it’s about us,” Hemphill said.
Subsequent phrases specifically teach us how to focus on God’s priorities, he said. “Hallowed be Thy name,” for instance, represents a commitment to honor God’s name with all of our actions.
The Lord desires for His people to live by “[His] Word in such a way that your behavior and your character become a showcase for the authority of God,” he said. “I want people to be able to see what God could do in the lives of a yielded people.”
In fact, hallowing God’s name before the world is the focus of the EKG emphasis in Southern Baptist life, Hemphill said.
“We’re asking the question, ‘What remains in terms of Southern Baptists and evangelicals evangelizing the world?’ ... The first issue is our holiness, that God proves Himself holy among us in their sight, that there’s an obvious salty character about our lifestyle, that there is a flavor of our life, that people see us and in us they see the Father’s image so clearly reflected that they know we’ve been with Him and that we are His,” he said.
“Thy kingdom come” is a prayer for God to show believers His daily activity and allow them to participate in it, Hemphill said.
Christians often don’t know what God is doing around them because they don’t ask, he said. “His activity isn’t just here on campus. It’s not just in chapel. It won’t be just in your church on Sunday morning. God is at work all the time everywhere around us, and the problem is we’ve never asked Him to let us see.”
Hemphill told chapel attendees that one encounter in the hallway at Southwestern Seminary provided him with an unexpected opportunity to join God’s kingdom activity.
On his way to preach in chapel one morning, Hemphill struck up a conversation with a student only to learn that the student’s wife had experienced a serious health crisis. Hemphill was able to pray for the student and offer financial help to his family.
“You know what I’ve began to realize?” he asked. “A lot of your kingdom moments are going to be in the side ditch. They’re not going to be things you’ve planned. ... What we’re praying is, ‘God, give me kingdom vision. Help me to see the world as You see the world. Help me to see needs as You see needs.”
“Thy will be done” then is an expression of willingness to participate in God’s work when He reveals it, Hemphill said.
“You cannot pray, ‘Thy kingdom come,’ without praying, ‘Thy will be done.’ It’s a façade. It’s a lie if you’re saying, ‘I hope somebody else does the kingdom, just not me, Lord.”
In conclusion, Hemphill said that the benediction of the Lord’s Prayer defines man’s purpose for living.
“You know why you’re here? Here is it: to advance His kingdom through His power for His glory. That’s it. Bottom line, why did God create you? Why did He redeem you? So that you could advance His kingdom through His power for His glory.”
How high a wall should separate church and state?
Four panelists attempted to provide a Christian answer to this vital contemporary question in a Sept. 18 symposium at The Southern Baptist Theological Seminary.
The panelists argued four different views ranging from a strict separation of church from the state to the government’s acknowledging and actively working with the church.
The symposium was co-sponsored by Boyce College and the Carl F.H. Henry Institute for Evangelical Engagement and featured seminary president R. Albert Mohler Jr., Richard Land, Hollyn Hollman, Tom Nettles, and E. David Cook. Russell D. Moore, executive director of the Henry Institute, and Boyce College Dean Jerry Johnson moderated the discussion.
More than 500 students listened as the panelists interacted and debated their views. Hollman, who is general counsel for the Baptist Joint Committee on Public affairs, was impressed by the overall presentation of the symposium.
“The turnout was impressive,” she said. “The symposium was well-planned and promoted. It was refreshing to participate in a forum where the time restraints were not so strict as to reduce important points to slogans.
“It offered a good opportunity for the students to hear different perspectives and to begin exploring the important concerns behind those differences. The relationship between religion and government deserves continuing, thoughtful attention. This forum was a positive step in that direction.”
Land, president of the Ethics & Religious Liberty Commission of the Southern Baptist Convention presented the accomodationist view, arguing that Christians have a responsibility to offer a Scriptural perspective in public policy debates.
Christians should not, however, advocate state-sponsored religion because state-sponsored religion inevitably compromises the Gospel message, he said.
“We believe that as Christians that we have a worldview that is informed by Holy Scripture. We have a right to express our religious convictions in the public square, and we have a right to bring our religious convictions to bear on the public policy issues of the day. And if we can convince enough Americans that we’re right, we have the right to have that legislated,” Land said.
When believers engage the culture with a Christian worldview, he said, they have the potential to impact society powerfully.
“Every major social evil in our society that has been corrected has been corrected because people of profound religious faith took their religious convictions into the public marketplace and said, ‘This is wrong. This is sinful. This should be illegal,”‘ Land said. “That was true with the abolitionists. It was true with child labor. It was true with labor reform. And in the lifetime of many of us, it was true with the civil rights revolution.”
It is important though, to draw a distinction between Christians impacting culture and government-sponsored religion, Land said. Government-sponsored religion inevitably will corrupt the Gospel and run contrary to the consciences of some citizens.
Sharing the Gospel is the responsibility of individuals, not the government, Land said.
“It’s our job to teach the Bible. It’s our job to propagate the faith. And when people are then changed, they have the right to bring their religious convictions into the public marketplace of ideas and to express their faith,” he said.
“Religion is too important, faith is too important to let government get its hands on it. It will always squeeze the life out of it. It will always foul it up. I can guarantee you that it will never be the Gospel as we understand it that is proclaimed.”
Ultimately, Christians must recognize that appropriate church-state relations involve Christians impacting culture through the democratic process, Land said.
Representing the strict separationist position, Hollman, argued that Christians should seek to uphold both the free exercise and the anti-establishment clauses of the First Amendment.
By advocating both a free church and a state that maintains neutrality toward religion, Christians can assure maximum protection of religious liberty, she said.
“For theological reasons, we believe in a free church and a free state,” Hollman said. “Of course, this is at the core of who we are. We are created in God’s image, free and responsible to God. We believe that the freedom of the individual to exercise choice in religion is essential, and the separation of the institutions of church and state is indispensable for ensuring liberty.”
Because of the free exercise clause, it is perfectly acceptable for religion to interact with government on many occasions, she said. Examples of appropriate interaction between government and religion would include Bible clubs in public high schools and students expressing Christian viewpoints in class.
The anti-establishment clause, however, prevents the government from lending any support to religion, Hollman said.
“Some suggest that government support for religion should be permitted so long as no religion is favored over another and no citizen is forced to participate. But the weight of the evidence suggests that the framers considered that approach and they rejected it,” she said.
In fact, Hollman said, state support of Christianity—such as that advocated by Alabama Supreme Court justice, Roy Moore—tends to undermine evangelism.
“I think we could look at the Ten Commandments debate as a prime example ... Have you ever met anyone who came to know Christ because they saw a monument that was of the government where the government had decided what monument to promote and to put Scripture on it? Maybe you have, but I don’t think that is the way we promote evangelism and real religion.”
But Mohler said Christians must beware of any state that claims to be neutral toward religion.
“There is no such thing as religious neutrality,” Mohler said. “There never has been such a condition, there never will be such a condition. It is because the worldview is always religious or irreligious in whatever mixture of the individual conscience.
“There is either allegiance to or hostility to the truth claims of the various spiritual, religious, theological arguments being made at any time.”
Mohler cited the 1992 Supreme Court case Planned Parenthood of Southeastern Pennsylvania v. Casey as an example of the lack of neutrality. In that case, justices admitted that the definition of life is an inherently theological concept and therefore had no warrant to take a position.
Mohler pointed out that by not taking a position, the court took a position. Christians must be willing to argue their worldview on such issues in the public square even in the face of charges that they are attempting to establish Christianity as the dominant religion, he said.
“The problem is, there is no neutrality and so, if for instance, to say that marriage means a man and a woman, not a man and a man or a woman and a woman, if that is to claim a special privilege for Christianity, hear me making that claim,” Mohler said. “Because I am going to make that argument in the public square.”
Nettles, professor of historical theology at Southern Seminary, took the separationist position, arguing that, above all else, the church should guard the deposit of Gospel truth God has given it.
The law of God—the 10 Commandments—should not be used as an external symbol or historical monument in the vein of Moore’s controversial display in Alabama, because God did not give the law for that purpose, Nettles said.
Instead, the commandments should be proclaimed by the church as a standard of righteousness that reveals sin and leads sinners to see their need of a savior. It also serves as the standard of sanctification for the believer, he said.
Russell D. Moore said an important part of the church-state argument being made by Roy Moore and other Christians is that U.S. law is built upon the 10 Commandments. Russell D. Moore is executive director for the Henry Institute and serves as assistant professor of theology at Southern Seminary.
“The argument that is being made is that the 10 Commandments are indeed foundational to the American system of justice, that you don’t have an American system of justice that is simply being created ex-nihilo, it is based upon something,” Moore said.
“That is one of the arguments that is being made for, not only a monument in the state house in Montgomery, which may or may not be wise, but other monuments...[such as the monument of the 10 Commandments] in the [U.S.] Supreme Court building itself.”
Cook argued for the acknowledgement view of church and state relations. According to this understanding, the church and state may work together to bring about the betterment of society. Cook is professor of Christian Ethics at Southern Seminary and lives in England, where the Anglican Church is the official state church.
Cook asserted that the church and state should work together, that the government may look to the church to find the impetus for teaching morality and religion in public schools. In answer to the question “how high the wall of separation between church and state?” Cook answered, “Let’s break down the wall because Jesus is Lord of all.”
“That’s why at the heart of British education, there is religious education,” Cook said. “There is religious worship at the very heart, an opportunity for believers to take that formal (religion) and make it real, to make it living, to make it vital [and] transforming.”
Cook said the Christian voice must be heard loud and clear in the public square including the arena of government.
“I believe it is vital for us not to withdraw from the world, not to live in a bubble, not to create a ghetto mentality, but to be engaged to be salt and light to show the Lordship of Christ really at work in society,” he said.
Mohler issued a closing challenge to pastors on the issue of church-state relations. The debate is a critical one and must be handled thoughtfully and with intellectual and biblical integrity.
“[As Christians] we ought not to speak about the Constitution if we have not read it,” he said. “Christian ignorance is an abysmal sin. I hope that what has begun tonight is a conversation and a process of learning and study that will lead you to the sources, lead you to read, to investigate, to debate this.
“...I hope it begins a debate in the public square of America and in our churches as well where we desperately need to have a reasonable, intelligent, illuminating conversation about these things so that we can be faithful Christian citizens.”
Baptists must relate issues of church and state by understanding the supremacy of a believer’s church over all other concerns, R. Albert Mohler said during a Sept. 18 symposium at The Southern Baptist Theological Seminary.
Mohler detailed 10 principles—which he called “radically Baptist”—that should govern the argument of the relation of church and state. Mohler, president of Southern Seminary, made the presentation during a symposium on the separation of church and state held at the seminary.
The principles that Christians in general and Baptists in particular must use when wrangling with the interaction of church and state include:
* The concept of citizenship. Believers are citizens of both this world and the world to come, Mohler pointed out, but a Christian’s heavenly citizenship must take first place. “But at the same time, we are to render unto Caesar those things that are Caesar’s,” Mohler said. “But Christians must be ever mindful that...we are aliens wherever we may find ourselves and there are thus limitations on Christian allegiance to any political structure, political ideology or even nation or king.”
* The autonomy of the church. The church is a spiritual entity and derives its power from God and not any government or human authority, Mohler said. The charter for the church is not the U.S. Constitution or any other human document, but the inspired Word of God, he said.
* The gift of freedom. God has endowed humans with certain freedoms such as liberty of conscience, speech, worship and assembly. However, the word ‘liberty’ must not be loosely defined, but must be understood as a “positive good that is given [by God] as our birthright,” he said. God-given freedom means freedom of religion, he said. “We believe that faith in the Lord Jesus Christ cannot be legislated,” he said. “It cannot be coerced [or] mandated. It is a matter of the individual soul claimed by the sovereignty of God. The question is obedience or disobedience...regeneration or the absence of regeneration and the state cannot be that agent.”
* A free church in a free state. The church can only be free when the state is free, Mohler said. For the church to be free, the state must allow it the liberty to assemble and worship according to the mandate of the Gospel, he said.
* The recovery of constitutional sanity. Mohler argued that the establishment clause in the First Amendment of the U.S. Constitution has begun to eclipse the free exercise clause. Free exercise of religion as established in the First Amendment has been undermined by the current Supreme Court’s commitment to a radical understanding of the separation of church and state, he said. The court sees most any governmental acknowledgement of religion as a violation of the First Amendment contrary to the founding fathers’ intent, he said.
* The First Amendment must be rescued from Thomas Jefferson’s metaphor of “a wall” separating between church and state. Most Americans think of Jefferson’s famous words—which he penned in an 1802 letter—rather than the actual words and meaning of the First Amendment, Mohler pointed out. The meaning of Jefferson’s metaphor is uncertain because Christian services continued to be held in government buildings after Jefferson’s metaphor became public. Even Jefferson’s own practices did not adhere to the radical separation advocated by the modern courts, Mohler said.
* A secular state is profoundly dangerous. This is true because there is no such thing as religious neutrality and a secular worldview is opposed to Christianity, Mohler said. Every worldview is religious or irreligious, he said. “There is either allegiance to or hostility to the truth claims of various spiritual, religious, theological arguments being made at any time,” he said. “We need to be rid of the notion of a neutral state. No state has ever achieved neutrality. Those who have most vociferously claimed neutrality have often demonstrated the greatest tyranny over the human soul.”
* The church must be protected from the state. The church must refuse to take government money or support even when it is constitutionally legal, Mohler said. The church must maintain its autonomy by giving its allegiance to the Jesus Christ alone, he said. “Where Caesar’s money goes, so do his accountants, so do his lawyers and his rules,” Mohler said. “We must not take Caesar’s coin.”
* Chartered liberty, governmental respect and negotiated pluralism provide the answer to the church-state dilemma. Mohler argued that the constitution should define liberty as its framers intended. This would best protect the liberty of all Americans and would promote a governmental respect for religion that has been a reality throughout American history, he said. Every president in U.S. history has given some statement of respect for religion and the modern-day judiciary should do the same, he said. American citizens should then be able to negotiate and define pluralism—within constitutional boundaries—through the legislative process, he said.
* Christianity must be recognized as a public Christianity. Christians must be ready to clearly and cogently argue their worldview in the public square, he said. They should use their worldview as a foundation for arguments focused on changing public policy, Mohler said. “The law is not a neutral thing,” Mohler said. “Abortion will either be legal or illegal. Homosexual marriage will either be recognized or not recognized and there are serious theological arguments on both sides of that issue. Both need to be articulated, both need to be acknowledged and we need to be vociferous, faithful, aggressive, respectful agents of the Christian Gospel to make this case in the public square.”
The symposium was co-sponsored by the seminary’s Carl F.H. Henry Institute for Evangelical Engagement and Boyce College, Southern’s undergraduate school.
Eighty-two percent of unchurched people in North America (more than 130 million) are at least “somewhat likely” to attend church it they are invited, according to a new book by a Southern Baptist Theological Seminary professor.
In “The Unchurched Next Door” (Zondervan), Thom Rainer draws upon two years of extensive research in all 50 U.S. states and Canada to profile five different “faith stages” among non-Christians and to suggest strategies for reaching people at each stage.
“... [R]eaching lost and unchurched people is not always best accomplished with some cookie-cutter strategy,” writes Rainer, dean of the Billy Graham School of Missions, Evangelism and Church Growth at Southern.
“The unchurched are different in how they respond to the Gospel. We want you to be aware of these differences so that you can reach out to the unchurched in the most effective ways.”
This book is particularly relevant for Christians today because many believers do not realize that their unchurched friends and neighbors may be just one conversation away from committing their lives to Jesus Christ, Rainer said in an interview.
“This is written for lay people to help them realize that most unchurched people are not some type of fire-breathing monsters with whom we can have no relationship. They’re more like our next door neighbors,” he said.
“After researching over 300 unchurched people across America, including Canada as North America, we have found that they’re much more receptive to the Gospel, much more friendly to the church, much more positive toward ministers and Christians than conventional wisdom would have us to believe.”
“The Unchurched Next Door” classifies non-Christians according to a scale of receptivity toward the Gospel, labeled the “Rainer Scale of Faith Stages.” The Rainer Scale ranges from a U1, someone highly receptive to hearing and believing the Gospel, to a U5, someone highly antagonistic and even hostile to the Gospel.
Surprisingly, only five percent of all unchurched people fall into the U5 category—a finding that should drive Christians to tell their non-Christian friends about Jesus Christ, according to Rainer.
“I plead with you to ask yourself if lost people really matter to you,” he writes. “I urge you to look at your life’s priorities and be brutally honest. Do your priorities really reflect a concern for lost people?
“If this book becomes but another nice research project, I will have failed. If it remains on your bookshelf and you have little change in your heart, I will have failed.”
In addition to profiles of unchurched people, Rainer offers insights into how Christians can most effectively reach the unchurched people around them. Among these insights, Rainer counsels believers to speak with the unchurched about the Bible, build relationships with them and not assume that resistance is permanent.
Perhaps most importantly though, Christians must remember the vital role of personal evangelism, Rainer writes.
“Here is a fascinating lesson from the formerly unchurched: One of the most effective ways to communicate the Gospel to lost people is to tell them about Jesus. If my comments seem a bit sarcastic, it is because the formerly unchurched often helped us to see the obvious. ... The formerly unchurched in our study left little doubt as to the importance of direct personal evangelism in reaching the unchurched,” he writes.
The goal of “The Unchurched Next Door,” said Rainer, is to “discern as much information as possible about the world of the unchurched with a prayer that you, the Christian, will be better equipped to reach your friends, neighbors, coworkers, family members and acquaintances with the gospel of Christ.”
The Southern Baptist Theological Seminary has published a new witnessing tract that gives full and robust treatment to the Gospel of God’s grace.
Seminary President R. Albert Mohler Jr. unveiled the tract during Southern’s chapel service on Sept. 25. The tract, which was developed by evangelism and church growth professor Timothy Beougher and two students in the Billy Graham School of Missions, Evangelism and Church Growth, uses the acrostic “G.R.A.C.E.” to outline the Gospel. It is titled “Experiencing God’s Grace.”
“It is so rich in Scripture,” Mohler said. “It is so clear in its Gospel presentation, it uses the right vocabulary, it defines and explains the right vocabulary and it leads person to the cross. It is a very effective Gospel presentation, is theologically correct and I believe it is evangelistically potent.”
At 28 pages, the work is meaty. It begins by asserting God as the Creator and Lord of the universe. It fleshes out God’s moral character and His claim upon human beings whom He has created in His image.
The next points in the acrostic sequence include “R” which stands for “rebellion” and addresses the fall and man’s sinfulness, followed by “A” which speaks of Christ’s atonement, “C” which speaks of the necessity of repentance and faith in conversion, and “E” which deals with the reality and meaning of eternal life. Each section contains numerous Scripture verses and sections of text that explain each Gospel precept.
The idea for a new tract arose in the fall of 2001 while master of divinity student Bryant Glisson was taking Beougher’s personal evangelism class. Glisson proposed using the acrostic G.R.A.C.E. as a means of summarizing and presenting the Gospel.
Beougher and Glisson worked together and developed the first draft of the booklet and doctoral student David Bell assisted in writing and editing. The tract was then circulated among 25 members of the Southern Seminary faculty for comments and suggestions.
The tract intentionally begins with the character and attributes of God. A weakness of some tracts is that they risk confusing the reader by beginning their Gospel presentation at a place that leaves the reader confused as to why he needs forgiveness, Beougher said.
A person does not understand his sinfulness and need of redemption until he has first grasped the holy and righteous character of God.
“Richard Baxter, the great [Puritan] pastor of the 17th century made an interesting analogy of this truth,” Beougher said. “If a messenger from a king were to come with a pardon to a convicted criminal, about to be hung on the gallows, that man would receive that pardon gratefully and humbly. He knows he deserves to die but the king has pardoned him.
“But if that same messenger from the king were to deliver a message of pardon to an innocent bystander in the crowd, that person would be confused, perhaps even angry. That person would not see himself as in need of a pardon [he would say] ‘it is the man on the gallows who is guilty, not me.’
“I believe God must be the starting point for people to see the full picture of sin and salvation. There is a strong emphasis on God’s character of holiness and love, and on our necessary response of repentance and faith.”
Students attending chapel each received two copies of the tract and Mohler challenged them to give away the booklets within seven days and to disseminate 52 additional copies within the next year.
“I think of this tract as a pocket-sized Power Point presentation of the Gospel,” Mohler said. “It will help you share the Lord Jesus Christ. I believe the Lord will bless this.
“And what better representation can there be of our determination to be evangelists for the Gospel than we are willing to put it into form where we will put it into hands and put it into voice and put the Gospel to feet.”
Anyone wishing to obtain a free copy of “Experiencing God’s Grace” may send a self-addressed stamped envelope along with 60 cents postage to: The Billy Graham School, SBTS, 2825 Lexington Road, Louisville, KY, 40280.
The Old Testament book Song of Songs celebrates the joys of physical love between a husband and wife, Daniel L. Akin argues in a new commentary.
Akin is co-author of the commentary with David George Moore, who is founder and president of Two Cities Ministries. The volume, which is part of the Holman Old Testament Commentary series (Broadman & Homan), also covers Ecclesiastes, which Moore handles.
“The Song of Songs is an important part of the Bible because it displays the beauty of human love in freedom and spontaneity,” Akin writes. “Its neglect has been the church’s loss. At a time when marriages are struggling more than ever to survive, its recovery and study would be a significant move forward.
“The speakers in this beautiful Song are dramatic and captivating throughout. The highly figurative phrases of the work have caused much disagreement concerning interpretation, but it is best to understand the Song as the dialogue between two lovers with all their feelings and emotions for each other.”
Readers of the Song of Songs must take interpretation of the book a step further, Akin said. While it applies to a love relationship between two persons, the message of Song of Songs also illustrates the love union between the believer and Christ in His redemption, Akin points out.
Akin authored a book that was released earlier this year based on Song of Songs entitled, “God on Sex: The Creator’s Ideas About Love, Intimacy, and Marriage” (Broadman & Holman). “God on Sex” is similar to the commentary in focus.
The commentary demonstrates how particular passages are directly applicable to the contemporary husband-wife relationship. For example, in applying Song of Songs 2:10-14, Akin poses a question to the husband: “Is he tender with his words?” Akin lists three things one might listen for in a potential lifelong spouse: praise, particulars, and passion.
In the same passage, Akin unpacks the importance of a mate carefully choosing his or her words while conversing with theirs spouse.
“How we say things can be as important as what we say,” Akin writes. “A kind attitude and a tender tone will foster receptive ears on the other end. For the third time Shulammite referred to Solomon as her ‘beloved,’ her ‘lover.’ With gentleness and tenderness in his voice, he spoke and she listened.”
In dealing with 3:6-11, Akin unfolds God’s word on a Christian’s wedding day. Contrary to the extravagance and man-centeredness of most modern weddings, Akin argues that the day is to be God-centered. A great wedding will be a celebration, should contain a promise of protection, a pledge of commitment and the approval of others, he says.
Akin defines Christian marriage as “a divine covenant between God, a man, and a woman...a time of celebration and commitment...the covenant is a binding commitment for life testified to by a public ceremony (Song of Songs 3:6-11) and a private consummation (4:1-5:1).”
Writes Akin,”Marriage, after all was [God’s] idea. He has a pattern. He has a plan. Marriage can be different when we invite the holy Trinity to honor the wedding and direct the marriage. Our expectations, hopes, and dreams can and will be radically altered and transformed, and all for the better.”
The commentary concludes with a teaching outline, an example of a marriage covenant and a number of discussion questions.
Building godly character is an essential part of a minister’s college education, said Boyce College Dean Jerry Johnson.
Preaching at the Boyce’s opening chapel for the fall semester, Johnson told students that a minister’s effectiveness hinges upon the extent to which he orders his ways before the Lord. A minister who orders his ways before the Lord in college, Johnson said, will develop character that pleases God and prepares him for a lifetime ministry.
“You’re here studying for ministry, preparing for ministry, planning for ministry. And if the call is genuine and sincere, I‘m sure you don’t want to be just an average professional,” he said. “We don’t just want (you) to be a minister, but hopefully an anointed, blessed, mighty, greatly used minister.”
Using the life of King Jotham in 2 Chronicles 27 as a model, Johnson highlighted several ways that ministerial students should order their ways before the Lord.
First, students must not let youthfulness hinder them from serving God faithfully.
Though students often view college as a time of preparation rather than active ministry, Johnson cautioned against such an attitude. Serving in a local church during college, he said, is actually an important step to a lifetime of faithful ministry.
“I want to remind you that [Charles Haddon] Spurgeon pastored the largest and most influential church in London when he was a teenager. Dr. [W.A.] Criswell, one of my heroes, pastored his first church when he was 18.
“Probably at least two of the disciples that Jesus picked were teenagers,” Johnson said. “I want to encourage you, if you know God has called you to ministry, not to wait. Don’t let your youth keep you from serving right now.”
Another step students must take is to do right in the sight of the Lord, Johnson said.
Newfound freedoms in college make it imperative that students set godly personal standards and resist temptations to stray from the Lord’s commandments, he said.
“Are you going to resolve to do what’s right in the sight of the Lord?” Johnson asked. “I’m talking about what you look at on your computer. I‘m talking about academic integrity as you write a paper. No one else will know some of these things but you and God. And you need to resolve today: with God’s strength and God’s help [to say], ‘I’m going to seek to do what’s right in His eyes and live before an audience of one.’”
Remembering the godly example of parents and other Christian mentors can be an encouragement in the process of character development, he said. Just as Jotham followed the godly example of his father and grandfather, Boyce students should look to their own Christian relatives for encouragement to follow God.
“It means a lot to us to think about our godly heritage and to honor that, a heritage which is defending the faith, studying the Scripture, giving ourselves to knowing the Word and preaching the Word,” he said.
Over the next 20 years, faithfulness in ministry will become increasingly difficult to maintain, Johnson said. As religious pluralism and sexual promiscuity escalate, the temptation will increase for ministers to deviate from Scripture.
Boyce graduates, however, must stand firm amid cultural chaos, he said. And they must draw strength from godly character—character that they will develop during their time in college.
Said Johnson, “If you are going to be a minister of the Gospel, if you are a minister of the Lord Jesus Christ, it’s going to mean that you don’t let your age keep you from serving, that you do what is right in the sight of the Lord. You are a Christian. You have the name of Christ. What your Lord thinks is the most important thing.”
If there was a disabled list for swimming pools, the main pool of Southern Seminary’s Health and Recreation Center would be on it.
Since mid-July, numerous mechanical problems have afflicted the 13-year-old, Olympic-size pool, including a bad circulation pump, brown water and deteriorated liner, among others.
The good news is that surgery will be soon, said David Fletcher, director of Southern’s Health and Recreation Center. The more disappointing news is that the pool will probably be out of commission until early spring.
“I know it’s inconvenient to a lot of people,” Fletcher said. “... It’s a pretty massive system back there. There’s a lot of things people take for granted.”
The pool trouble began earlier this summer.
The circulation pump had started to rumble like a jet airplane. And for those unfamiliar with the mechanisms of a 186,000 gallon pool -- that’s not a good thing.
The pump -- which had moved 800 gallons of water a minute 24 hours a day over 13 years -- had to be shut down due to faulty ball bearings.
This created more problems. While the pump was being fixed, the water did not circulate through the pipes. So, when the pump started pumping again, copper from the pipes combined with the chlorine to produce the brown, coffee-like color currently seen in the pool.
“Chemically you can swim in it,” Fletcher said. “It’s fine. There’s no bacteria. It’s perfect, normal swimming water.”
But since no one wants to swim in brown water, Fletcher said that the copper still needed to be filtered out. To remove the copper, Fletcher employed numerous means to try to bind the copper together to make it large enough for the sand filters to pick up. Nothing worked.
The only cost-effective option left was to drain the pool, Fletcher said. Draining the pool, however, does have additional advantages, he added. It presents opportunities to fix the pool’s other age-related problems -- some of which were actually exposed by pump breakdown.
“The circulation pump going down in one sense was a blessing in disguise because it revealed some other underlying problems that we didn’t know were there,” Fletcher said.
These other repairs include: repairing some valves and compressors, repainting the lap lanes, mending the marcite liner, replacing the 10 tons of sand in the sand filters and replacing the ceiling tiles over the pool. Most of these repairs need the pool to be drained in order to be completed.
“Now that we’re in this situation ... we’re going to try to do the other work that needs to be done to the pool,” Fletcher said.
Unfortunately, draining the pool does present some risks, he added.
“Whenever you drain a swimming pool, there is the danger of what we call in the swimming pool community, ‘floating the pool,’” Fletcher said. “If there’s groundwater underneath the swimming pool, it will push the pool up out of the ground.”
This problem actually occurred at Southwestern Baptist Theological Seminary in Fort Worth, Texas, Fletcher said. “It twisted the support girders of the building, and they had to condemn their whole student activities center because it was structurally unsound. So the administration here has been very hesitant to drain the pool, and you can understand why.”
Fortunately, there are steps to take to prevent this “floating,” Fletcher said. The pool can be drained in the fall when the water table is lower. And hydrostatic release valves can be placed in the pool, so that the pool will fill with water from underneath.
Even with all the complexities of fixing a pool of this size, the process is moving forward, Fletcher said.
“What the seminary is in the process of doing now is getting bids to have all the work done that needs to be done to the pool,” he said.
LOUISVILLE, Ky.—Brad White pastors a church in which many of the parishioners are still learning English as well as Baptist polity.
In July of 2002, White was named interim pastor of New Dawn Baptist Church, a Hispanic church in Ballardsville, Ky. Last May, ‘interim’ was dropped from his title and White—a master of divinity student at The Southern Baptist Theological Seminary—became the church’s pastor.
“There are several baptized believers in the church now and most of them have a Roman Catholic background,” White said. “They are not familiar with a Baptist understanding of the local church and of church membership.
“I am preaching a series now on the church and have just finished writing material for a new members class, so we will be able to give people an opportunity to join the church.”
New Dawn has eight members and averages 25-35 adults and 5-15 children in attendance each Sunday. The church still relies heavily on its sponsor church, Ballardsville Baptist Church, so the first goal is to help New Dawn become an autonomous church, White said.
The church is also helping its members to learn the English language. It holds English classes one day a week.
A native of Paducah, Ky., White graduated from Union University in Jackson, Tenn., in 1999 with a bachelor’s degree in Spanish and a minor in biblical studies.
White studied Spanish throughout high school, but it was a mission trip to Peru following his sophomore year at Union that sewed the seed of desire for missions in White. It also caused White to change the focus of his studies.
“I came back with a passion for Hispanic missions,” he said. “My major at Union up to that point had been biblical studies and Spanish had been my minor. After that trip, I switched and made Spanish my major and biblical studies my minor.”
Upon graduating from Union, he took a full-time ministry position in Jackson, serving in the Hispanic ministry of Poplar Heights Baptist Church, where he remained in 2000-2001. He worked part-time at the church in 1999.
Brad’s wife, Cassie, also a Paducah native, shares his love for Hispanic people and culture. Cassie studied Spanish for three years in high school and majored in the language at Union University, where she met her future husband.
Like her husband, a mission trip proved pivotal in shaping Cassie’s future. She traveled to Nicaragua the summer after her senior year in high school. It sparked an interest in missions and an appreciation for Hispanic culture.
“After learning about the culture in my classes and after many more trips to Latin America, I knew that I wanted to be involved in ministry to Spanish-speaking persons in some capacity,” she said.
“Then, through dating Brad and being involved in the Hispanic congregation, my passion has grown. I found myself being drawn to Hispanics. I just really like them. I like engaging in conversation with them and I like participating in their culture. It is easy to be involved in ministry to people that I like so much.”
A missionary from Venezuela planted New Dawn in October of 2001. White planned on serving the church as interim until it found a pastor. After calling one candidate only to see him fall through, White was the natural choice.
While the church is growing in numbers, knowledge, and grace, the Whites still see their long-term future as existing on the mission field in Latin America.
“I knew after that mission trip my sophomore year in college that that was where God ultimately wanted me to be,” he said. “We have been happy to come here and meet a need. It is great to have an opportunity to do ministry here with these people.”
When most Christians think about evangelical political engagement, the first images that come to mind are organizations that assemble a potpourri of people to address a specific issue like abortion, homosexuality or taxes.
However, true Christian political engagement extends much deeper than merely speaking to one or two issues, according to Russell Moore, assistant professor of Christian theology at Southern Baptist Theological Seminary in Louisville, Ky. Biblical teachings on the Kingdom of God include a mandate for Christians to transform every aspect of culture—including politics, Moore said.
Moore made his comments in a lecture entitled “Christ and the Public Square” hosted by the theology council at Southern. Moore serves as executive director of the Carl F.H. Henry Institute for Evangelical Engagement, a think-tank devoted to equipping churches and church leaders to engage the culture from a biblical worldview perspective.
“When we think about how we’re to engage politically, one of the first things that we need to be reminded of is that the New Testament and the Old Testament are inherently political,” he said. “... The question is how then do we relate New Testament Christianity to a pluralistic, democratic society in which we live?”
Referencing the writings of Carl Henry, Moore said that in order for Christians to engage effectively in political activity, they must think through three foundational areas of theology.
First, Christians must think through their beliefs about the end times and Christ’s second coming.
“In order for evangelicals to engage politically, we have got to come to some common understanding of eschatology. And by saying that, I am not saying that we all need to agree on the nature of the millennium. The issues [are] far bigger than that. We have to agree on what the Bible is talking about when it talks about the Kingdom,” Moore said.
There has traditionally been a split among evangelicals as to how believers should understand the Kingdom of God, he said. Some contend that the Kingdom of God is a heavenly reality disconnected from this life while others argue that the Kingdom of God exists on the earth within individual believers.
The biblical perspective is actually a combination of both positions though, Moore said. Properly understood, Scriptural teaching on the Kingdom of God commands Christians both to bring this world into conformity with God’s standards and to wait for a perfect future Kingdom, he said.
“In reality, the New Testament teaches ... the world is headed towards the Kingdom, [and] the Kingdom is present now in a hidden form,” Moore said. “There are going to be successes. There are going to be failures, but ultimately we do not bring in the Kingdom. Christ brings in the Kingdom.”
Second, Christians must think through their beliefs about the doctrine of salvation.
In the past century, theologians have polarized into two groups when it comes to their beliefs about salvation, Moore said. One group has insisted that salvation is exclusively about transformation of society. The other argues that salvation is concerned exclusively with personal regeneration, he said.
In reality, however, salvation should include both personal regeneration and social transformation, Moore said.
“We need to come together as evangelicals and realize that when the New Testament talks about salvation, it is talking about an act of the Messiah. That means it’s about more than simply plucking out individual souls to Heaven. It means that there is an ethical transformation that does indeed speak to every area of life,” he said.
“That means we are concerned not simply with evangelism in a very isolated way, but as people who believe in evangelism we are concerned for life. If you believe in a Gospel of life, that means you are concerned about those who are right now languishing in freezers in an in vitro clinic somewhere. That should break your heart. It means you should be concerned for orphans in Africa who are riddled with AIDS right now. It means you should be concerned about all of those issues of life and death because the Gospel says that life is better than death.”
Third, Christians must think through their beliefs about the Church.
The Church is simultaneously a colony of heaven awaiting future salvation and a people of God modeling His standards to the world, Moore said. And as the people of God, the Church must speak to political issues.
“That means that we need to fight for religious liberty,” he said. “When you have individuals saying, ‘You have no business sending missionaries to Iraq,’ that’s oppressing them. The state can’t tell us no to that.
“We have the right to speak to the state, and we can’t be segregated out simply because we have a worldview and convictions that inform who we are.”
Moore concluded, “In order to speak to the culture, we need to not just be concerned about politics although we do. We need to be concerned also about theology because the two are linked together.”