Iraqi relief controversy a clash of worldviews, Mohler tells TIME April 17, 2003

LOUISVILLE, Ky. (BP) –Conflicting worldviews are at the heart of the controversy surrounding Christian relief efforts in Iraq said R. Albert Mohler Jr. in an interview this week with Time magazine.

The national newsmagazine posted the interview with Mohler, president of The Southern Baptist Theological Seminary, on its website Wednesday ( TIME reporter Broward Liston interviewed Mohler on the issues of humanitarian aid and Christian missions to Iraq.

Mohler contrasted the way the secular and Christian worlds look at the Iraqi people, most of whom are Muslim.

The secular world tends to look at Islam as a function of Iraq’s ethnicity, Mohler pointed out, but Christians must consider them in a different light. Secularists consider attempts to convert Muslims to Christianity as an insult to their ethnicity, a view opposite that of Christianity, he said.

“But Christianity is a trans-ethnic faith, which understands that Christianity is not particular to or captured by any ethnicity, but seeks to reach all lost persons,” Mohler said.

“The secular world tends to look at Iraq and say, ‘well, it’s Muslim, and that’s just a fact,’ and any Christian influence would just be a form of Western imperialism. The Christian has to look at Iraq and see persons desperately in need of the Gospel. Compelled by the love and command of Christ, the Christian will seek to take that Gospel in loving and sensitive, but very direct, ways to the people of Iraq.”

Mohler sees another critical issue at stake within Operation Iraqi Freedom: religious liberty. Mohler said he would be sorely disappointed if America succeeds in the war but fails to establish a regime that considers religious liberty a priority.

He referred to the rebuilding of Japan after World War II as a direct parallel to the model Christians would like to see take root in Iraq. Douglas MacArthur, the de facto ruler of Japan following the war, introduced Western concepts such as religious freedom and tolerance that were new to the country.

“It would be an appalling tragedy if America were to lead this coalition and send young American men and women into battle, to expend such military effort, to then leave in place a regime that would lack respect for religious liberty.

“I think one of the major Christian concerns, and one of my personal concerns, is to see religious liberty (take a prominent position in) the vision of freedom that America holds up to the world.”

Mohler said the establishment of religious freedom in Iraq would clearly set it apart from its neighboring countries in the Middle East.

“No one is going to flip a switch and make Iraq a Christian nation,” Mohler said. “America is not a Christian nation; it is a mission field. Conversion can’t come at the point of a gun. I think this is a true test, in a postmodern, post-Cold War age, of how America is going to establish a model for the recovery of freedom.

“Religious freedom has to be at the center and foundation of that freedom. If Iraq were to be established in a way that religious freedom was honored, it would stand out from its neighbors in the area.”

Time reporter Liston wrote “To many, the image of American missionaries lined up at the border of Iraq waiting to render aid once the shooting stops, looks eerily like a second invasion. Or at least a profoundly destabilizing force, an army prepared to act on the inflammatory words lobbed between evangelical Christian ministers and the anti-American Muslim clerics.”

Mohler says that impression is false; Christians are merely acting in accord with a longstanding history of providing humanitarian relief alongside Gospel missionary efforts, particularly in times of war.

As a current example, Mohler pointed to relief efforts by Samaritan’s Purse, which are ongoing in Afghanistan in the wake of recent military maneuvers there. The missionary group, led by Franklin Graham, has set up hospitals near Afghanistan.

“Christian organizations have been involved in organized relief efforts throughout the history of the United States,” Mohler said. “You can look at almost every significant military endeavor and find precedence for Christians being actively involved in relief efforts.”

Above all, Christian missions will have to exercise patience and wise stewardship in its efforts to proclaim the Gospel among the Iraqis, Mohler said. Regions that are heavily Islamic have traditionally been resistant to the Christian faith, he said.

“Very honestly, Christian efforts have found Islamic regions to be very resistant,” he said. “I would not expect that in the Islamic world there’s going to be any immediate receptivity to organized Christian efforts.

“I think this situation calls for great wisdom and responsibility on the part of Christian organizations, as well as a full measure of conviction. I think it’s going to be a very interesting process to watch.”

For the complete interview see the article at:TIME Magazine


Dembski: Christian worldview begins with creation April 15, 2003

LOUISVILLE, Ky. (BP) – An orthodox Christian worldview must begin with a proper biblical understanding of the doctrine of creation, William Dembski, a well-known author and teacher of intelligent design recently said at The Southern Baptist Theological Seminary.

Dembski identified four biblical pillars upon which the believer must build a distinctly Christian belief system: creation, fall, redemption, and new creation. If one’s understanding of human origin is faulty, then his view of the world’s fundamental problem – which the Christian sees as being sin – and the solution to it will be equally false, he said.

Dembski serves as associate research professor in conceptual foundations of science at Baylor University. He is also senior fellow with Discovery Institute’s Center for the Renewal of Science and Culture.

Dembski is author of numerous books including “Intelligent Design: The Bridge Between Science and Theology,” and “Mere Creation: Science, Faith, and Intelligent Design.” He is a leader in the intelligent design movement which seeks to demonstrate the purposeful way in which God has woven together His creation.

“There is a logic to our (Christian) worldview, to our existence, and it starts with the doctrine of creation,” Dembski said. “If we are wrong about creation, then everything else down the line is going to be wrong as well.

“Everybody has a worldview. There are really four fundamental components to a worldview. It starts with some sort of doctrine of creation or origins. Then, we must ask, ‘what is the predicament?’ Things are not all right with the world and how did that happen? For the Christian, of course, that is the doctrine of the fall.

“Then we must ask, ‘how do we get out of the predicament?’ For the Christian that’s the doctrine of redemption. Finally, we must ask, ‘where is it all going?’ For the Christian it is being redeemed and united, or reunited, with God.”

Darwinian naturalism, which asserts that humans are a product of time and chance having evolved from lower life forms over billions of years, arrives at its erroneous conclusions because it begins with the assumption that the universe has no creator, Dembski said.

Naturalism sees problems within society as arising merely from mankind’s inability to properly harness natural forces. Naturalism’s solution is to rearrange the material makeup of people through means such as drugs and behavior therapies, he pointed out.

Darwinian naturalism is taught in most high school biology classes, in most colleges and universities, and in some seminaries and religious schools, Dembski said.

Dembski used two images to illustrate the change in worldview that occurs when a person embraces Darwinian naturalism. First, he used the image of Michelangelo sculpting his famous statue of David. This picture illustrates God’s purposeful handiwork in creation, Dembski said.

“You look at nature, look at any tree, and that surpasses Michelangelo’s ‘David,’” he said. “You see an artist at work and you marvel with a sense of awe that comes from that.”

He used a second image, that of a football stadium packed with 100,000 spectators. Every member of the audience takes a penny and flips it. All whose coin comes up “tails” sit down while those whose result was “heads” remain standing. Subsequent coin flips continue until all are seated.

The laws of probability show that at least one person might be expected to have his coin land on “heads” and remain standing 17 consecutive times, said Dembski, also a mathematician.

This result would not elicit the same sort of marvel and adoration as Michelangelo’s “David” since the laws of probability predict the coin will land on “heads” 17 straight times by mere chance, Dembski said.

It demonstrates that Darwinism’s brutal “survival of the fittest” theory of human life undermines the glory of God, who is the sovereign Creator of the universe, he said.

“That is a very different reaction,” Dembski said. “You look at Michelangelo sculpting ‘David’ and that’s one reaction. You look at somebody getting 17 heads in a row in a football stadium, that’s an expected outcome, given the number of people there.

“And yet, this is precisely what Darwinism is saying: that life, the fact that (humans) are here, and all the marvelous diversity and complexity that we see in the living world is just an expected outcome of natural forces with no design behind it. It was just bound to happen.

“Natural selection is just serving to take those successful coin flips, just getting (many) heads in a row, and preserving those. And those who got tails are just going to fade away, although they don’t, as in the stadium example, sit down. Instead, they get exterminated. They are just wiped out of the gene pool. So, it’s actually a pretty brutal view of life.”

The most critical reason Dembski sees for fighting to demonstrate the falsehood of naturalism and the veracity of intelligent design, is for the glory of God.

“That is ultimately what is at stake,” he said. “These other views rob our Creator and Lord of the glory that is due Him alone.”


Spiritual journey includes both passion and orthodoxy, Christian psychologist says

LOUISVILLE, Ky. (BP) -- The Christian spiritual journey must extend beyond mere doctrinal orthodoxy to passionate faith, said psychologist and author Larry Crabb.

The evangelical church has done a good job of developing biblical convictions, but it has failed to demonstrate how those convictions relate to the deepest longings of the human soul, said Crabb who lectured at the Gheens Center Family Conference at Southern Baptist Theological Seminary in Louisville, Ky., March 19.

Often, Crabb said, Christians are ill-equipped to think about such issues as their inner worlds and their own spiritual formation. The church’s success in making disciples will ultimately depend on its ability to relate truths about sin, brokenness, and mercy to deeply personal human longings.

“I believe that the core problem in the human soul is ultimately spiritual, and the ultimate problem is sin for which we’re culpable. And I believe in an ultimate truth that we neglect to our peril,” said Crabb, who is the author of such books as “Shattered Dreams,” and “The Silence of Adam.”

“But we haven’t done, in my judgment, a very good job of speaking from those convictions with a discernment that allows us to move into the deeper realities of the soul.”

To understand the depth of the spiritual journey, Crabb cited three central concepts believers must bear in mind.

First, we are passionate people. “Obedience must not be reduced to mere behavioral conformity, but obedience must become an expression of our deepest passions,” he said.

God’s commandments are not limitations on our freedom, but rather opportunities for obedience, said Crabb. And the opportunity to obey God should ignite a passion within followers of Christ.

“Maybe you need to understand the spiritual journey as a journey of passion, a journey of desire because we’re created in the image of a community of three very passionate persons.”

Second, we are culpably misdirected in our passion. Understanding the Christian life merely in terms of behavioral conformity is closely related to a shallow understanding of sin, Crabb said.

“We also, in my judgment, haven’t thought deeply enough about sin,” he said. “We’ve made the great mistake that sin has a whole lot more to do with a violation of external standards than something that happens in your deep interior world.

“Most of us think of the way we sin as going 27 miles an hour in a 20 mile an hour speed zone. We don’t have an understanding of sin that goes so deep to realize we’ve been going 200 miles an hour in a school zone. We even killed a bunch of little children in the process and that God in His justice and righteousness has every right to punish us eternally and that every minute depends entirely on His sovereign mercy.”

At times it may be difficult to adequately understand the extent of God’s pardon, but with a proper concept of sin we will passionately serve the Lord in thanks for His forgiveness, Crabb said.

Thirdly, we are isolated people. Another cause of failure in the spiritual journey is trying to live it alone. But we should understand that as beings created in the image of the Trinity, we fundamentally have a need for community, he said.

“If the church experience means no more to you than sitting in a congregation facing forward, hearing your pastor, singing the hymns and leaving, you’re an individualist. You’re not part of community,” he said.

“And if you’re not part of community in the way that God intends for us to be a part of community, you’re denying ultimate reality that God is a Trinitarian community himself and we bear the image of a community. I wonder if we’ve thought deeply enough about the spiritual journey in terms of walking together?”

In the final analysis, Crabb observed, contemplating our passion, our sin, and our isolation will drive Christians to realize that the spiritual journey is about attachment to God, not our comfort.

Life may involve suffering, but that suffering kindles our passions and drives us to God, he said.

“Suffering is a privilege,” he said. “And I don’t see how we’re going to be released in our passions to know God and be delivered from our self-centeredness and be delivered into deep community without very deep and meaningful suffering—suffering that takes away all of our sources of joy so all we have left is God.

“I’m committed to building –as best I can – a clearly evangelical basis for spiritual direction and to probe the mystery of the human soul, to understand our capacity for the passion and enjoyment of God, to understand sin as our treasonous pursuit of joy from some other source than God, and to understand what Trinitarian-like community really is so we can join each other on the journey.”


Urban church planting transforms cities, conference speaker says April 9, 2003

LOUISVILLE, Ky. (BP) – Urban church plants have the potential to transform entire cities with the Gospel of Jesus Christ, said Texas-based church planter Jim Herrington.

Because of that belief, Herrington left a comfortable position as director of the Union Baptist Association in Houston to plant a church in one of the city’s most unreached areas. He began the new work in an area with a church to population ratio of 1 to 40,000, Herrington told attendees of a recent urban church planting conference at Southern Baptist Theological Seminary in Louisville, Ky.

In many cases, Herrington said, church plants have already transformed whole societies for Christ. One such example is the Christian Life Church in Kampala, Uganda, which has grown from seven persons in 1995 to over 20,000 today, he said. After years of ministry, the church’s pastor, Jackson Senyonga, now prays with the Ugandan president regularly and has begun to see widespread transformation sweep over the country.

“In the cities that are being transformed, two things became very clear,” Herrington said. “One of them was that in every city that was being transformed, the whole body of Christ was working together. The other thing that was clear was that a saturation church planting movement always accompanied transformation.”

In 1995, these observations about the success of urban church plants led Herrington to begin a church plant of his own in Houston.

“God began to stir up in me this deep, burning conviction that somebody needed to go to those places and stake out some land and say, ‘The church is no longer simply going to give this over to the enemy,” he said. “We are going to stake out some ground here, and we are going to occupy this land one day at a time, one person at a time, one church at a time.’”

Thus, Herrington and his wife, Betty, sold their suburban home and moved to Houston’s Montrose area—a neighborhood with over 6,000 homeless children and an active homosexual community—to plant a church.

Soon after Herrington’s arrival in Montrose though, he realized that he was in an extreme situation demanding an innovative strategy. Eighty percent of the people in Montrose had never read a Bible, Herrington estimates. And some had never even heard the name of Jesus.

“I have people in my church who, until they came to our church, didn’t know the name of Jesus,” he said. “It’s hard for me to believe you can live in this culture and have that be true, but it’s not the just one or two. There are a number of folks in the church I pastor who have never heard the name of Jesus until they came to that church.”

This radical ignorance of Christian doctrine in the community combined with a deeply embedded cynicism toward organized religion convinced Herrington that a network of house churches was the most effective way to reach Montrose.

“Unchurched people who know the church are so hostile and cynical in the community that I live in,” Herrington said. “Folks were not going to come to the traditional church. A combination of understanding our context, some conferencing that we were doing, and some people that the Lord brought to us along the way were all things that influenced and impacted the decision we made to do house churches.”

He started with just one house church, but that number quickly multiplied as Herrington began to connect with the people of the community.

“We started with one,” he said. “We went from one to two and two to three, and we have five now. We think we’re going to launch another one this summer and maybe another one in the fall.”

One of the reasons these house churches have been so successful, said Herrington, has been their ability to connect with the painful situations people are experiencing in Montrose.

“Almost everyone we’re reaching comes out of the drug, sex or alcohol culture that is Montrose,” he said. “They’re almost all poor, but they all grew up in middle class homes. They’re poor because of their drug and alcohol and sex addictions.”

As people came into his network of churches, Herrington says he started them on a plan of radical discipleship—a plan he urges all churches to follow.

“We’re trying to produce a kind of person with a Christian worldview who can live in a culture that is fallen and wicked and decadent and trying to undermine everything that Christ is about in the world today.

“If you’re not crystal clear about what you’re trying to produce when you’re making disciples, then it is pretty unlikely that they’re going to be able to stand in the face of what our culture calls them to and seduces them with.”

Regarding other church plants, Herrington urged students to “plant counter-cultural churches.”

Said Herrington, “We have got to plant churches that recognize that we live in a decadent, evil, wicked generation that is dominated by greed, manipulation, pleasure, and materialism.

“Don’t plant a church unless you plant it with the view to transformation of the city.”


Naval chaplain ministers amid war’s individual victories and casualties

LOUISVILLE, Ky. (BP) – Ron Nordan is not wielding arms on the front lines as American soldiers fight to wrench Iraq from the death-grip of a dictatorial regime.

But the U.S. Navy chaplain and Southern Baptist Theological Seminary graduate deals daily with both victories and casualties within the lives of those who are engaging in the war.

Nordon, who holds two degrees from Southern Seminary, serves aboard the USS Camden, a ship that equips other vessels with ammunition, fuel, and food to actively engage in battle. Since the Camden left for the Gulf last July, he has witnessed 35 Christian conversions among those on board.

He averages 17 counseling sessions per week, preaches twice each Sunday, and holds Bible studies each Wednesday. Yet, his toughest task has been delivering the news to a female soldier that her 2 ½-year-old daughter had been murdered back in the states.

“I spent over a half an hour in prayer before going to find her and telling her the tragic news,” he said in an e-mail interview.

“Looking back over the whole situation, I can see that the Holy Spirit stepped right in, giving me the words to say and guiding my thoughts and actions. Within eight hours, she was on her way home, which is highly unusual given the fact we were in the Persian Gulf at the time.”

While he has seen numerous conversions and “rededications,” Nordan says the USS Camden is a mission field.

“For about 20 percent of our ship, this time has provided a challenge to improve our relationship with God and with our fellow brothers and sisters in Christ,” Nordan said. “Unfortunately, I would estimate that over 65 percent on our ship are not born-again believers.

“It is a challenge for every born-again believer to work and live in an environment where a Christian is in the minority. Pray for those Christians on board that they would continue to grow closer to their Lord and Savior Jesus Christ, and that they would effectively witness both in word and deed.”

Nordan received two degrees from Southern Seminary. The Washington, D.C. native graduated in 1992 with a master of church music degree and again in 1998 with a master of divinity in theology. While working on the second degree, Nordan served as a grader for preaching professor Hershael York. He joined the U.S. Navy Chaplain Corps in 2002.

There are concerns both without and within the USS Camden for Nordan. While the ship is not launching Tomahawk missiles or scrambling F-16s on bombing missions, the presence of floating mines, enemy air and boat assaults are ever-present dangers, he said.

Among Nordon’s chief concerns – and prayer requests – is for the marital relationships of his shipmates. Several marriages have begun to crumble beneath the immense weight of the long-term physical separation of soldier and spouse.

“The stress of having been out here for so long with no set return date has take its toll on every person aboard,” Nordan said. “To date, there are at least 10 marriages that are heading for divorce when we return. There are bound to be more challenges for our married couples to face, not to mention what our single sailors will be going through.”

Nordan has been away from his family for almost nine months and is not certain when he will return home. He said God has given him the grace to endure these lonely months. Consistent communication with his wife and kids helps, he said.

Nordan speaks with his wife, Cindy, 3 to 4 times per week by phone and exchanges e-mail with her several times each day. He also swaps e-mail with his children, Grace, 10, and Timothy, 7, numerous times during the week. Cindy Nordan works as a music teacher outside of Bremerton, Washington, where the family lives.

“My wife does an outstanding job with both of our children, while at the same time affirming me in my ministry and letting our children know that their father loves them very much,” Nordan said. “I am very blessed. God has brought us close even in the midst of this separation.”

One great source of encouragement for Nordan has been the response of chapel attendees to his expository preaching. Careful verse-by-verse teaching from Scripture is a new concept even to soldiers who have attended church for years, he said.

“Several shipmates shared that they had gone to church their whole lives without hearing a sermon that came from the Bible,” he said. “I thank God that He has me here at this time and in this place. That really demonstrates the great truth of the power of God’s Word.”


Librarian seeks to make stacks a tool for kingdom of God April 3, 2003

LOUISVILLE, Ky. (BP) – The James P. Boyce Centennial Library can be a powerful tool to impact the world for the Kingdom of God, according to Bruce Keisling, librarian at The Southern Baptist Theological Seminary.

Keisling, who was named Seminary Librarian in August 2002, says that his ministry is to provide resources to members of the Southern Seminary community so that their ministries “are marked by dedicated study for the glory of God and the advancement of His Kingdom.”

But it was not until 1993 that Keisling began to see his administrative and organizational gifts as tools for ministry, opting for a career in librarianship.

“By 1993 I realized that I needed to sort out my career goals, and decided to pursue a vocation of librarianship that would unite administrative and organizational gifts with a general love for learning,” said Keisling.

This realization led him to pursue a Master of Science degree in Library Science (M.S.L.S) at The Catholic University of America in Washington, DC. While at Catholic University, Keisling began working at the library of Virginia Theological Seminary—a job that further helped him to view library science as a ministry.

“By the time I completed my M.S.L.S., I felt complete affirmation in my career choice and that God was using me in meaningful ways to further His Kingdom at work through involvement in my local church,” he said.

During those years in Washington, Keisling experienced a period that he labels “a spiritual restoration.” Though he had committed his life to Christ at age 12, Keisling admits that his early adulthood was spiritually unhealthy. Yet through the ministry of Capitol Hill Baptist Church, the Lord renewed his spiritual condition.

In 1998, Keisling left his post at Virginia Theological Seminary to become Associate Librarian at Southern Seminary, having been introduced to Southern by his pastor and seminary trustee Mark Dever.

Ever since his arrival at Southern, Keisling has led the library in a vibrant ministry of theological research, a ministry he describes as providing collections and services that prepare ministers for service to the local church.

“The library’s rich heritage and our ongoing work of stewarding library resources help to prepare ministers of the gospel for more faithful service by offering materials that encourage the pursuit of truth and wisdom,” said Keisling.

“Essentially what we are trying to say here is that we see collections and services as the two most important things we provide to the seminary community. We want to acquire all of the relevant material and to provide all the necessary services to support the institution’s mission of training, educating, and preparing ministers of the gospel for more faithful service in the Kingdom.”

After four years of service at Southern, Keisling was named Seminary Librarian in 2002, replacing Ronald Deering, who retired after serving in the position for 40 years.

Since assuming that post, Keisling says he feels an overwhelming sense of responsibility to uphold the seminary’s rich academic heritage—having been particularly influenced through reading about James P. Boyce.

“I have come to have an overwhelming sense of having become a caretaker of Dr. Boyce’s personal library, his vision for the seminary library, and for the endowment his family donated that funds current library acquisitions,” Keisling said.

He additionally cites the works of Richard Baxter, Jonathan Edwards, and Dietrich Bonhoeffer as influential in his ministry.

Keisling hails from Franklindale, Pa., where his father pastored the Franklindale Christian Church. He attended college at Cedarville University in Cedarville, OH.

Keisling and his wife Jennifer are currently members of Third Avenue Baptist Church in Louisville. They have two children, Jacob (3) and Elizabeth (15 months).


Sovereignty of God key to joy in turbulent times, minister says

LOUISVILLE, Ky (BP) – The sovereignty of God as presented in the book of Revelation should remind Christians that God is in control of all the events of history, even those that such as warfare that result in suffering, Scottish minister Eric Alexander said recently at The Southern Baptist Theological Seminary.

Alexander, a noted Presbyterian minister, said chapters 4 and 5 of Revelation paint three pictures that should give believers assurance during uncertain times.

Rev. 4-5 unpacks God’s kingship, His guidance over the history of creation, and the central act of history—God’s redemption of sinners in Jesus Christ, he said.

“We are conscious that these are critical hours in which we live,” he said. “We are aware of the question, ‘Where is the hand controlling the events we are passing through?’

“The relevance of the Bible at such a time as this, and the relevance of Revelation is that it takes us to this throne of God. It (Revelation) is not there to satisfy our curiosity, but to give us a perspective on the world in which we live and the whole of history, so that we are able to see it (history) from a different vantage point from the rest of the world.”

The apostle John presents the throne as the central feature to his vision in Rev. 4. This is highly significant because the eternal kingship of God is evident by John’s pointing out that the throne is constantly occupied, he said.

John penned Revelation while suffering in exile on the island of Patmos, which Alexander described as “a kind of Alcatraz in the ancient world.” His audience – the seven churches in Asia – were also undergoing intense persecution. John shared his vision to encourage the churches and to remind them that God was still on the throne despite their suffering, he said.

Alexander recalled where he was when terrorists attacked New York and Washington on Sept. 11, 2001. He was in the clubhouse at St. Andrews golf course in Scotland when the news that America was under attack scrolled across a television screen.

Alexander remembered how a fellow golfer reacted to the news after discovering Alexander to be a minister. The man’s words echo the very thought that sometimes enters believer’s mind during seasons of suffering, he said.

“He said to me, ‘I guess your God has gone for a holiday,’” Alexander said. “And that is the deep fear that lies even in the hearts of some trembling, faithful souls: ‘Is God really on the throne?’ And John clearly gives us the answer in the outset of his vision.”

In Rev. 5, John’s vision includes an angel holding a scroll. This scroll is the record of human destiny and divine purpose for the world, Alexander said. The scroll is both complete – it contains no blank spaces – and is sealed or closed.

This points to the fact that, while every event in history is in God’s hands, it is sealed from the sphere of human speculation or knowledge, he said. It also shows that there is God-ordained purpose for every event in life and that all God’s purposes in the world are a closed book to human beings.

“John weeps. It has made him deeply sad and the mystery of life is beginning to engulf him,” he said.

Believers should note that John points to the climax of history in Rev. 5:6. The “Lamb looking as if it had been slain,” is Christ who is the key to history.

During times of war and suffering, Christians must look to the Lamb and take comfort in the fact that His purposes – even though mysterious from a human perspective – will not be thwarted, he said. This should lead Christians to worship God in awe and wonder, he said.

“That Lamb is the crucified, risen, exalted, and now reigning Lord Jesus Christ,” Alexander said. “He is the key to history, the key to life. Christ is the key to every mystery that life brings to us because He was slain and with His blood purchased a people for God.

“That is the central thing about the whole of history. It is the building of the church which is the central element in history. When that work is done and when the church of Jesus Christ is complete, that is when God will bring down the curtain on the affairs of this sad world. May God help us that we may have that special view of the world which comes from dwelling near the throne.”


Worship leader urges balance in contemporary praise and worship

LOUISVILLE, Ky. (BP) – Worship leader Bob Kauflin thinks Christians have reacted too extremely to the contemporary praise and worship movement.

Instead of either wholeheartedly embracing praise and worship music or completely rejecting it, Kauflin encourages a middle approach: Appreciate the benefits of contemporary praise and worship, but recognize that some concerns accompany those benefits.

Kauflin says such an approach may ultimately allow worshipers to learn a new vocabulary for declaring God’s glory.

Kauflin serves as director of worship development for Sovereign Grace Ministries, an organization that seeks to establish and nurture local churches. He recently spoke at Southern Baptist Theological Seminary in Louisville, Ky. His lecture was part of the seminary’s Institute for Christian Worship speaker series.

Urging churches to consider the benefits of contemporary praise and worship, Kauflin said, “Worship is not about what’s comfortable for me. Worship is about learning new ways to express God’s glory.”

While not advocating exclusive use of contemporary praise and worship music, Kauflin cited several positives emerging from the contemporary praise and worship movement. Among them:

* Praise and worship music has renewed a God-focused emphasis in the Christian music industry.”Certainly entertainment is still a big part of CCM [Contemporary Christian Music], but you hear more talk about people wanting to listen to music to connect with God, to experience intimacy with God, to encounter God.” One example of this trend, he said, is the overwhelming sales of recent worship albums such as Third Day’s “Offerings,” and Michael W. Smith’s “Worship,” he said.

* Praise and worship music is helping to revitalize worship services. In many churches, Kauflin said, praise and worship music has helped people to gain “a new awareness of God’s presence, a new appreciation for the words they are singing, and a new experience of intimacy with God as a result of just singing songs that allowed them to say these things.”

* More styles of music are being used to praise God, reaching a new generation. “Every generation will in some way reflect its own voice in the worship of God. Now it shouldn’t do that alone. It shouldn’t do that exclusively, but we should welcome new expressions,” he said.

Yet despite these benefits, the contemporary praise and worship movement has brought some negative features to the arena of Christian music, Kauflin admits. Negatives include:

* Contemporary praise and worship may cause us to think that worship is equivalent to music.God certainly values our musical expressions of worship, but true worship is much broader than music, he said. ”God loves music. He wants us to praise His name with music...but worship has to do with what rules our hearts and desires, what takes up our time, what we think about when we don’t have to think about anything. That’s where we see worship,” Kauflin said. “It’s reflected not just in what we sing, but in the way we speak think and act.” Because so many contemporary uses of the word ‘worship’ refer to music exclusively—such as worship CDs, the worship station and worship bands—we may gain a warped perspective of the term’s true meaning, he said.

* With the contemporary praise and worship movement, there may be a temptation to think that worship is somehow new or has finally become genuine. According to Kauflin, every generation of Christians tends to think that its music has reached an unsurpassed level of genuineness. But such a thought is simply inaccurate, he said. “What a slap in the face to the hundreds of thousands of Christians who have worshiped God probably more sincerely than you ever did, before you were ever born. There’s that tendency to think that because the style of music is new that the worship must be better, and we just want to be careful here.”

* Given the fact that worship songs are highly memorable, musicians can become our primary theologians. Many contemporary worship songs stick in our minds because of their catchy tunes, said Kauflin. But some of these songs may not accurately transmit the message of Scripture.

“Just because a song has a catchy chorus and is easy to learn doesn’t mean it’s good theology,” he said.

Ultimately, Kauflin concluded that Christians should utilize contemporary worship music but take care to ensure the biblical faithfulness of their worship.

“Look for songs that contain solid biblical truths, that inspire a passionate response,” he said.


Biblical discipleship key to spiritual warfare new book says

LOUISVILLE, Ky. (BP) – At an ever-increasing rate, modern churches are turning their attention to church growth at the expense of strong church foundations—a trend that believers must reverse by teaching their congregations the essence of biblical discipleship, according to a new book by one professor at The Southern Baptist Theological Seminary.

In his recent book, Discipled Warriors (Kregel Publications), Charles Lawless, associate professor of evangelism and church growth at Southern Seminary, explains that building strong church foundations and combating Satan’s attacks requires a dual emphasis on biblical discipleship and biblical spiritual warfare.

“...[B]elievers who are adequately taught and trained know how to stand against the enemy by claiming the promises of God,” writes Lawless.

“They know how to extinguish Satan’s darts through faith. They have learned how to pray effectively. They find guidance and strength in their devotions. They feel confident to share their faith at every opportunity. They are discipled warriors.”

This book is particularly relevant for churches today because many churches are focusing on organizational issues at the expense of discipleship—a strategy that plays directly into Satan’s hands, Lawless contends.

“Few people are addressing the spiritual issues that affect church growth,” he said. “We’ve written much about contextual and institutional issues related to church growth, but the church is a spiritual entity. We can’t legitimately talk about church growth without addressing factors such as spiritual warfare.”

Lawless opens Discipled Warriors by voicing three concerns in particular about current models of a “healthy church.”

First, he notes that such emphasis has been placed upon church structure that “too little attention has been given to the theological foundation required for any healthy church.”

Second, Lawless insists that an increased focus on prayer is essential for healthy churches—so essential in fact, that prayer should be considered a main purpose of the church.

Third, he worries that many churches view discipleship as a segmented purpose of the church rather than an overarching process.

“In some churches disciplemaking is a narrow training program with little focus or intention,” Lawless said. “Believers study randomly chosen, short-term courses, and those who complete the courses are ‘discipled.’”

In response to these concerns, Lawless draws upon Ephesians 6 and issues a call to intensified discipleship in our churches – to teach believers how to model every aspect of their lives after Christ. Such discipleship will effectively undermine Satan’s attacks on the church, according to Lawless.

Discipled Warriors additionally explains that a healthy church will fulfill six biblical purposes for the church: worship, evangelism, equipping believers for the Christian life, edifying one another through service and ministry, encountering God through prayer, and fellowship. Along with each purpose Lawless offers practical suggestions for building a biblical church.

Yet he warns that for each purpose of the church, Satan has strategies of his own that attempt to thwart God’s purposes.

To combat the devil’s attacks, Lawless argues that Christians must focus on obedient living and not yield to the temptation to seek a magical formula to defeat Satan.

“Here’s my concern,” he writes. “Many people are enamored of the power and excitement of spiritual warfare, but leaders aren’t often calling them first to holiness and obedient living. They are trying to be warriors without first being discipled.”

“Healthy churches, on the other hand, strive to grow discipled warriors. They build a theological foundation, fulfill the purposes of the church, and guide members to flesh out their faith in their personal walk, in their homes, in the church, and in their workplaces.”

Ultimately, Lawless concludes that because spiritual warfare is a reality, churches must lead believers to put on the armor of God.

“We fight warfare most effectively when we not only reach people for Christ, but we also train and equip them as disciples,” he said.


NY Times columnist’s ‘discovery’ of evangelicals draws Mohler reply April 1, 2003

LOUISVILLE, Ky. (BP)--A New York Times columnist’s “discovery” of evangelicals demonstrates just how far out of touch the media elite are from mainstream America, R. Albert Mohler Jr. wrote in the March 22 edition of World magazine.

Mohler, president of Southern Baptist Theological Seminary, wrote a response to a column by Nicholas D. Kristof in which the longtime journalist took his media colleagues to task for being “completely out of touch” with evangelicals.

Kristof called on his media brethren to take into account the growing influence of evangelicals and stop sneering at them, though Kristof made clear his own alarm at their clout. “I tend to disagree with evangelicals on almost everything,” Kristof wrote, “and I see no problem with aggressively pointing out the dismal consequences of this increasing religious influence.”

As evidence of an upswing in evangelical influence, Kristof cited a December Gallup poll in which 46 percent of the respondents described themselves as “evangelical Christians” and the faith of President George W. Bush.

The “elite national news corps,” Mohler observed in response, “is so far removed from ordinary Americans that evangelicals seem to have emerged from a forgotten ‘fringe’ into the national spotlight.”

“The fact that something like 100 million Americans claim to be evangelicals is almost unbelievable to journalists.

“They simply don’t know any evangelicals. Who are these conservative Christians anyway? And why don’t they just go home, and leave public debate to journalists and their liberal friends?

“Every few years the secular elite rediscovers evangelicals,” Mohler wrote, “and then treats conservative Christians like National Geographic announcing the discovery of an exotic new tribe. ‘These people are very interesting to watch,’ the secularists explain, ‘but just don’t let them get close to public policy and influence. They look dangerous.’”

Kristof chided journalists for mocking the faith of evangelicals and accused his colleagues of “showing more intellectual curiosity about the religion of Afghanistan than that of Alabama, and more interest in reading the Upanishads than in reading the Book of Revelation.”

Kristof wrote, “I cannot think of a single evangelical working for a major news organization.”

Mohler pointed out that Kristof’s obvious shock at evangelicals moving from the fringe to the mainstream reinforced the stereotypes the columnist has set out to dismiss.

“Well, elite journalists may take secularism to be normal, but that just demonstrates how distant they are from Main Street America -- the country outside the elite schools, clubs and newsrooms where reporters and editors decide what ‘normal’ is,” Mohler wrote.

“Some evangelicals see the Kristof column as a step forward. After all, his column asks fellow journalists to show conservative Christians some respect. But it’s hard to see how Kristof’s approach is anything but a well-intended failure. He ends up reinforcing all the stereotypes he sets out to dismiss.

“Nevertheless, his column is noteworthy,” Mohler wrote, “because such an influential journalist is now on the record in The New York Times accusing his colleagues of being ‘completely out of touch’ with evangelical Christians. But when it comes to this kind of bias, America’s elite journalists and news executives are not only out of touch -- they’re also out of excuses.”


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