Pure Church

Nathan Finn is offering some no-punches-held suggestions for fixing the SBC. See here and here.

With all the talk among my Southern Baptist friends about shoddy SBC record keeping, inflated rolls, and "false conversions," it's easy to think that we lowly baptists are the only ones with this problem. Pentecostal BlogRodent posts on the same problem in the Assemblies of God. He even has a chart:


Seems bad evangelistic practice and conversion nose-counting is contagious... with similar bad effects.

Recently, Berten A. Waggoner, National Director of the Vineyard family of churches, issued a statement describing the new position that the national Vineyard USA Board made regarding the role of women in church leadership (HT: CBMW). The statement was five years in the making.

Some discussion or comment over the issue apparently began during the tenure of John Wimber. But Waggoner outlined the more recent issues he thought prompted the decision to more fully "empower" women at all levels of Vineyard leadership, particularly trans-local leadership:

1. Controversy over inviting egalitarian New Testament scholar Gordon Fee to speak at the National Leadership Conference;
2. Appearance of articles profiling the ministry and preaching careers of women leaders in the organization's official publications;
3. The need for discussion and consensus among Vineyard USA Board members;
4. "Several women in the movement" approaching Waggoner to inform him that they "feel a bit like unwanted step children... allowed to pastor, but [not allowed] to celebrate this for fear of offending someone;" and
5. The need for Vineyard Board members who felt conflicted to find a way to "empower" women on the one hand, which some considered a matter of conscience, and to appease or not offend movement conservatives on the other hand.

Waggoner claims to have studied the Scripture for years on this issue and to have consulted fifty of the best works from different perspectives on women in ministry. Following all of this, the Board concluded:

In response to the message of the kingdom, the leadership of the Vineyard movement will encourage, train, and empower women at all levels of leadership both local and trans-local. The movement as a whole welcomes the participation of women in leadership in all areas of ministry.

We also recognize and understand that some Vineyard pastors have a different understanding of the Scriptures. Each local church retains the right to make its own decisions regarding ordination and appointment of senior pastors.

Apparently, the Waggoner and the Board have some appreciation for the seismic nature of this shift. Waggoner wrote:

Even if the issue were as simple as agreeing on the meaning of authentein or kephale, the division would still exist. but this question addresses much more. It involves questions regarding the nature of authority, how we interpret scriptures, and the influence of our understanding of the kingdom on the issue. It requires working through issues of ecclesiology (the nature of ordination), how to relate to our culture in missionally effective ways, and the nature of masculinity and femininity--to mention only a few.

But appreciating these issues aside, the Board moved ahead with its decision. They could only do so, however, after taking an alarming position regarding the nature of Scripture itself. Waggoner asserted, "it is not reasonable to expect that this issue could be resolved by Biblical expertise."

Wow. So much for the sufficiency, clarity, and authority of Scripture--which is really where this issue is won or lost. Hold an inerrantist view of Scripture--complementarian position. Hold some view that weakens inerrancy, sufficiency, or clarity--egalitarian position.

Waggoner assures his people that the Board "approached this decision prayerfully with our best reading of Scripture and spiritual discernment." What can that statement mean if it was never "reasonable to expect that this issue could be solved by Biblical expertise," that is, by people who were also reading the Scripture prayerfully, discerningly, and with training?

It's interesting to me that the position paper frames the Board's position in terms of "empowerment" and "conscience." Perhaps someone should have asked, "Exactly who are we trying to empower women pastors against? Local church leaders, national leaders, or God?" Insofar as the position rejects the plain teaching of Scripture, it would seem women needed empowerment against God.

And perhaps someone should have asked, "Should we trust our conscience?" The conscience is not infallible. It's fallen. It can be carterized. It needs to be trained by the Word of God, not stand independent of or judge of the Word. A clean conscience can mean little more than dullness of heart and hearing.

Waggoner contends that this "decision had to be made... for the healthy of the movement." Yes, it seems a decision had to be made. But if we are to lead our churches in a way that gives rise to faithfulness, health, and purity, we need to chain our conscience to the Word of God which is clear, sufficient, authoritative and inerrant. Faithfulness is required of stewards, not empowerment.

9Marks has just released two good interviews. Fred and Elizabeth Catherwood, daughter and son-in-law of D. Martin Lloyd-Jones, offered reflections on the life and ministry of Dr. Lloyd-Jones.

And Ian Murray considers Great Lessons from Great Men, which opens with some funny anecdotes about the only two times Murray remembers that Lloyd-Jones lost an audience while preaching.

One thing has always troubled me. I’ve from time to time been in conversations where the question is asked: “What about Joe? He’s a really good guy. He lives a good life—better than a lot of Christians I know. Are you saying he will go to hell?”

Now, I’m not troubled in the sense that I think the argument carries in final weight. The Scripture is clear—Joe’s goodness will not merit eternal life. As a sinner, if he remains unrepentant and does not come to saving faith, he will perish eternally. I’m certain of that.

What bothers me is the hint of truth that the question is based upon. The question presumes that there is no essential difference between the quality of a good non-Christian life and the quality of a Christian life. The non-Christian (sometimes hypothetical, sometimes real) is seen as living in a moral manner as good as or better than the Christian. So, the question always hits me with a certain amount of force because I can think of a number of perishing-in-their-sins non-Christians who outlive a number of people I presume to be heaven-bound Believers.

But why should that be the case? Why should it ever be the case that a group of non-Christians live better than a group of Christians?

I think the answer has something to do with the kind of nominalism that affects Christians and Christian culture. That nominalism causes us to live with the wrong referent. We live with the assumption that a general or average human goodness scale is what we should live by. If we’re nice people compared to “most other nice people,” then we’re doing okay.

However, the fact that my questioner’s question hits me the way it does is evidence of the effect of nominal attitudes in my own life. It exposes me as a bit of a Pharisee who is thanking God that I’m not as bad as some other sinner. Rather than smite my chest and cry out, “Lord have mercy on me, a sinner,” I’m peering around to place myself higher or lower (usually equal or higher given my pride and inflated self-evaluation) on some moral pecking order. I have to remind myself that that entire scale is defective. Our conception of the Christian life is too often “natural” or essentially humanistic rather than supernatural and God-directed.

So, what would a supernatural, God-directed, Spirit-filled life look like? How would it contrast with the nominal Christianity and scale of general goodness against which we measure ourselves? I want to suggest at least a couple of things.

Supernatural Love
The Lord repeatedly calls us to live lives marked by a supernatural love. Were we to do this we would draw a yellow highlighted line around the Christian life that effectively distinguishes it from the lives of nominal Christians and moral non-Christians. That supernatural love would be seen in our love for our neighbors, our enemies, and other Christians.

So, Jesus says, “Love your neighbor as yourself” (Matt. 22:39; see also Lev. 19:18). Combined with love for God, this second great commandment forms the structure on which all of the Law and the Prophets hang. There is no commandment, Jesus tells us, greater than these two (Mark 12:31). Get that: ALL the Law and Prophets hang in part on our love for our neighbors! Distinctive Christian living must evidence this kind of love in the power of God’s Spirit and love for Him.

Then, there is the command to love our enemies. “Love your enemies, do good to them, and lend to them without expecting to get anything back. Then your reward will be great, and you will be sons of the Most High, because he is kind to the ungrateful and wicked” (Luke 6:35). Okay… now that’s distinctive, is it not? Who loves like this? As Christians, we are supposed to. And the fact that we so often do not contributes to the deadening effect of nominalism as we slide toward some standard of humanistic, rationalistic “goodness.” Jesus calls us unequivocally to love even those who are our avowed enemies. We are to do good to them, to lend to them without expectation of return, even when they are ungrateful and wicked—because that’s how the Most High loves! He loved us when we were yet sinners, alienated enemies of God. That’s precisely when He gave himself up for us! And now, He calls us to love accordingly.

Well, let’s consider what should be an easier act of love. Jesus commands us to love other Christians. "A new command I give you: Love one another. As I have loved you, so you must love one another. By this all men will know that you are my disciples, if you love one another." How are we doing at even loving other Christians? Jesus is clear. This is a command. His love for us is to be our standard, our model, for loving others. And… our love for one another is explicitly identified as a distinguishing mark of those who follow Jesus. “By this (our love for one another) all men will now that you are my disciples, if you love one another.” I take from this that our love should be visible, tangible, identifiable, unique, compelling, extraordinary, and cross-like in the sight of men because it’s how they will know we are disciples of Jesus.

I don’t think nominal Christianity could withstand the assault of supernatural love. I don’t think its pretensions and evasions and camouflage would be sufficient to blend in with the genuine article. I don’t think nominal Christianity could explain—much less follow through on—the notion of loving your enemy to the point of your own loss. I don’t think that love like this could be easily replicated by folks who have not been savingly loved by the Savior and returned that love through faith.

If we want to make Christianity distinctive in nominal settings, we must live and call our people to live this kind of supernatural love. We must pray for that faith that works itself out in love. We must start to think of church membership and identification as a disciple of Jesus in these terms. Our membership in the local church, our claim to be a disciple, must meet by prayer and faith and dependence on the Spirit of God who resides in us this acid test: all men are able to identify us as Christ’s followers because of how abundant and unusual our love is for each other. Now here’s a reason to practice a high view of church membership. Here’s a reason to challenge all the “hangers on” to not just profess Christ with their mouths but to profess Him by loving His people the way He does. And that at least implies a serious commitment to the local church, where other Christians are meant to be found.

We surely need to confess and repent of any attitude or action that prevents us from loving the way Christ loves and calls us to love. Until we do that, perhaps we all will be nominal Christians.

I thought "Weird Al Yankovic" was retired! But the man who brought you "I'm Fat" (a spoof of Michael Jackson's hit, "I'm Bad") has struck again. He's spoofing Chamillionaire's rap hit "Ridin' Dirty." For a great laugh, check Weird Al's video here.

(HT: Barry Joslin)

John Piper helps us confront this question with Jesus' words.
(HT: JT, Z)

This Sunday I have the privilege of opening up Eph. 2:1-10 to the saints at FBC. What a tremendous passage! Though I've had occassion to preach this text before, I feel my poverty as a preacher. There's so much that could be said and so much that brings glory to the Father and the Son!

Well... I've had a couple of friends helping me think about the passage. Lloyd-Jones, commenting on Eph. 2:3 and the wrath of God, dropped by for a while to say:

Why should we examine these things? Someone may well ask that question. Why spend our time on a subject like this, a difficult subject? There are so many other things that are interesting at the present time and attracting attention. Why not deal with them? and in any case, amid all the problems that confront the world, why turn to something like this?

Well, lest there be someone who is harbouring some such idea, and is provoked to put such a question, let me suggest certain reasons why it behoves us to consider this matter. The first is that it is part of Scripture. It is here in the Bible and, as we shall see, it is everywhere in the Bible. And if we regard the Bible as the Word of God, and our authority in all matters of faith and conduct, we cannot pick and choose; we must take it as it is and consider its every part and portion.

Secondly, we must do so because what we are told here is, after all, a question of fact. It is not theory, it is a statement of fact. If the biblical doctrine of the wrath of God is true, then it is the most important fact confronting every one of us at this moment; infinitely more important than whether there is to be a third world war or not. If this doctrine is true, then we are all involved in it, and our eternal destiny depends upon it. And the Bible states everywhere that it is a fact.

Another reason for considering it is this: that the apostle's whole argument is that we can never understand the love of God until we understand this doctrine. It is the way in which we measure the love of God. There is a great deal of talk today about the love of God, and yet were we truly to love God, we would express it, we would show it. To love God is not merely to talk about it; to love God, as He Himself points out constantly in His Word, is to keep His commandments and to live for His glory. The argument here is that we really cannot understand the love of God unless we see it in the light of this other doctrine which we are now considering. So it is essential from that standpoint.

Let me put it in this way. I suggest that we can never truly understand why it is that the Lord Jesus Christ, the eternal Son of God, had to come into this world unless we understand this doctrine of the wrath of God and the judgment of God. As Christians we believe that the Son of God came into this world, that He laid aside the isignia of His eternal glory, was born as a babe in Bethlehem, and endured all that He endured, because that was essential for our salvation. But the question is, Why was it essential to our salvation? Why did all that have to take place before we could be saved? I defy anyone to answer that question adequately without bringing in this doctrine of the judgment of God and of the wrath of God. This is still more true when you look at the great doctrine of the cross and the death of our blessed Lord and Saviour. Why did Christ die? Why had He to die? If we say that we are saved by His blood, why are we saved by His blood? Why was it essential that He should die on that cross and be buried and rise again before we could be saved? There is only one adequate answer to these questions, and that is this doctrine of the wrath of God. The death of our Lord upon the cross is not absolutely necessary unless this doctrine is true. So, you see, it is a vital matter for us to consider.

Lastly, I would put it in a very practical form. This doctrine is essential from the standpint of a true evangelism. Why is it that people do not believein the Lord Jesus Christ? Why is it that people are not Christians and not members of the Christian church? Why does the Lord Jesus Christ not come into their calculations at all? In the last analysis there is only one answer to that question: they do not believe in Him because they have never seen any need of Him. And they have never seen any need of Him because they have never realised that they are sinners. and they have never realised that they are sinners because they have never realised the truth about the holiness of God and the justice and the righteousness of God; they have never known anything about God as the Judge eternal and about the wrath of God against the sin of man. So you see this doctrine is essential in evangelism. If we really believe in salvation and in our absolute need of the Lord Jesus Christ, we must start with this doctrine. There, then, are the reasons for considering it. The apostle supplies them; I am simpy repeating them. (God's Way of Reconciliation: An Exposition of Ephesians 2, Baker Books, pp48-50)

Calvin appreciated the Doctor's answer, and helpfully added:

If we have some small portion of virtue, or even a touch of it, we are given to exalting it above all the mountains of the world. But if there are any vices in us, though they are utterly gross and obvious, yet we make only very light faults of them.

The reason why men cannot humble themselves before God as is necessary, is that they flatter themselves…. For we see that hypocrisy is in us, since we would make ourselves believe that black was white, and never find ourselves at fault, as long as our misdeeds are not exposed to our faces, and as long as nobody pronounces testimony so clear that it closes our mouths. We were all by nature children of wrath. That's a helpful doctrine for making great the grace of God in salvation and magnifying the love of God through Jesus Christ His Son. (Sermons on Ephesians)

Yesterday I reviewed CT's list of the 50 books that have shaped evangelicals over the last 50 years and posted my reactions here. Last Friday I drafted the email below and mailed it to a list of people who might be interested in contributing to a Top 50 list of books that have shaped the African-American church in the last 50 years. I post it here as an open invitation to anyone who may wish to contribute to this little project.

Grace and peace,
Thabiti
---------------------------------------------------------------
Recently, Christianity Today published an article listing the “Top 50 Books That Have Shaped Evangelicals” over the past 50 years. You can find the article here: http://www.christianitytoday.com/ct/2006/october/23.51.html.

The list was certainly interesting. But noticeably absent in the list of respondents and in the titles represented were any works that considered the African-American Christian experience. African-Americans in many regards resemble evangelicals in their attitudes toward the Bible and many of their social attitudes.

This general similarity notwithstanding, I doubt our list of titles would be very similar. That’s my hunch anyway. So, I’m conducting an informal poll. I’m asking African-American Christian scholars and scholars of African American religious history (whether or not they are Christian or African American) to offer their list of three books they think have helped shape African-American Christianity over the past 50 years.

Would you be so kind as to take a few moments and do two things:
1. Would you be willing to respond to me (thabiti@fbc.org.ky) with your nominations for the three books that have shaped African-American Christianity over the last 50 years?
2. Would you forward this e-mail poll to any scholars of African-American Christianity whose perspectives you think would be helpful?

I’m planning to compile the list and will distribute it on October 12th. If you’re interested in receiving the list, please let me know. I’m happy to spread it around far and wide. Obviously this is not a scientific poll, but its findings might point people to some valuable resources for appreciating and strengthening Christianity among African Americans.

Thank you in advance for your thoughts and contribution.

Grace and peace in Christ Jesus the Lord,
Thabiti Anyabwile
Senior Pastor
First Baptist Church of Grand Cayman

I've enjoyed two posts in the last couple of days. Those were Al Mohler's reflections on books and what they tell us about a person and Tim Challies' reflection on Al's reflection. Both were good reads. Tim and Al had me looking at my book shelves with warm fuzzies.

After reading their pieces, I figured I was fairly history-minded and orthodox, though not generously and working on humbly. Then my little bubble burst. I read CT's Top 50 Books That Have Shaped Evangelicals. After reading the list, all I can say is that I may not be an evangelical.

I've only read four books on the list (Knowing God -- the 1st book I read as a new Christian; The Cost of Discipleship, The God Who Is There, and "oh the shame," Left Behind, the first five volumes) and I've managed to skim another (Stott's Basic Christianity). I use Operation World as a resource for prayer and educating the congregation about missions. I've read and appreciated Tozer, but I've not gotten around to Knowledge of the Holy. I own The Gospel of the Kingdom, The Next Christendom, The Uneasy Conscience of Modern Fundamentalism, Mere Christianity and Desiring God, but I've not read them yet. Many of the titles I'm familiar with because of their arguments or because of their authors. But most I've never heard of.

Two reactions come to mind. If Al Mohler is correct (you can tell a lot about a person by what books they have and have read), then I'm not an evangelical judging by this list! Assuming, of course, that we're going to continue using the word "evangelical" and pretending to agree on what it means.

My second reaction is perhaps more discerning.... What a wacky list!

Surely Grudem's Systematic Theology should be on the list! Perhaps Don Whitney's Spiritual Disciplines? Not Piper and Grudem's Recovering Biblical Manhood and Womanhood? That's a landmark work and a watershed issue. For younger evangelicals, I Kissed Dating Goodbye is as important a book as any written in the last 50 years addressing issues that have been bottled up with Victoria's secrets for centuries! Did Lewis write Screwtape and The Chronicles more than 50 years ago? If not, they're on my list of influential fiction.

Then there are the less than stellar, sometimes useful, but very influential books of the last 50 years. For example, a book like The Five Love Languages, though I think it may be a stretch to call it "evangelical," has had a wider influence than some of the titles listed. What? No Prayer of Jabez? C'mon... you know that was influential and shaped the way so-called evangelicals pray more than anything else in our generation. Everyone knows someone who was praying, "Lord, expand my territory." I've never even heard of the #1 title they listed which earned #1 because of its impact on the prayer lives of Christians. And this isn't an endorsement necessarily, but how influential have the Blackaby's been with Experiencing God? Do you know a mainstream evangelical church that hasn't done a small group or church-wide study of that book?

The CT folks had an impossible task. Perhaps the list reflects the diversity of the respondents as much as anything. But if this is the list that has shaped evangelicalism over the last 50 years, I really may not be much of an evangelical at all.

Yesterday I mentioned 39 things that really encourage me as the pastor of FBC. That's an odd number to end on, so let's make it an even 50! Here's 11 more:

1. I'm really encouraged with the ability of the church to support pastors in Cuba. One member in particular has taken on that work and been used of God to greatly help our brothers laboring in that country.
2. I'm encouraged with the child care and Christian school ministries at the church. We have an opportunity to shape generations from birth to 8th grade. These are great ministries with potential for advancing the gospel.
3. There's the opportunity to contribute positively to churches in the Caribbean.
4. There's the opportunity to become a great sending station for missionary efforts around the world, as the islands population is about 50% expatriate. With folks coming and going every 4-7 years, we have the chance of stuffing their backpacks and suitcases with gospel truth to deliver wherever the Lord sends them next.
5. I'm encouraged by the conversions we have seen in the past year or so. A number of our newer members are new Christians. Their joy in the Lord and desire to grow is tremendously uplifting.
6. The continuing relationships the church has with other local congregations, both on island and off, are a source of fellowship and encouragement. I'm thankful for the fruit I trust will come and is coming from these relationships.
7. Dr. Linda Cross, principal of First Baptist Christian School, encourages me with her fervent desire to see the children know the Lord and to groom a generation of leaders for the church and the island.
8. Did I mention that it is a great joy to spend each day looking in God's Word preparing to feed God's people? This is a sweet privilege and the most rewarding labor ever!
9. The Lord has given me a number of evangelistic opportunities for which I am thankful. That folks have been willing to have extended gospel conversations is indeed encouraging.
10. Observing how quickly my daughters have adjusted to life in Cayman, how quickly they've made friends, and the joy they have in participated in the life of the church is a great encouragement. I'm thankful that the Lord seems to be shaping in them a love for the people here and a love for the ministry He has given us.
11. In the six weeks I've been here, by God's grace, I've discovered a number of weaknesses, flaws, and sins that I need to repent of and by God's aid overcome. It's a great kindness of God that He has shown me some of these; no doubt there are many more. But I'm encouraged that He has given me some spiritual sight and assessment of my own life and is working in me some victory. He's not done; but I'm rejoicing at the evidence that He's at work.

I pray that you're encouraged with your church and your spiritual life as well. May the evidence of God's grace be ever so abundant in your life, and may the discipline of looking for that evidence encourage you all the more as you look for His soon coming return!

That's Nathan Finn's assessment. He lists why he sometimes wants to leave the SBC but continues to stay in the neighborhood.

My beloved brother in Christ, friend, and mentor C.J. Mahaney frequently encourages Christians to look for "evidences of grace" in other Christians and the congregation. It's a good exhortation, especially for those of us who are more likely to see flaws in a 4-karat diamond than the brilliance it reflects. So, I've been thinking about CJ's instruction and my first six weeks at FBC, and here is a list of 39 (and counting!) evidences of God's grace in the life of the congregation that encourages me as a pastor and Christian.

1. The elders. I've joined a group of six men that have led this congregation for the past three years in some very difficult periods and who have forged strong affections for each other and for the congregation.
2. Hedley Robinson, an elder with deep humility, a godly tendency to err on the side of grace, and a sweet love for the Lord and His people.
3. Shane Foster, an elder who displays tenacity at doing the work of an elder, excellent leadership skills coupled with that humility that thinks more highly of others than himself, and a John Bunyan-like knack for seeing Scripture and understanding situations in clear pictures and parables. If you've read Pilgrim's Progress, you have a sense of what I'm saying here.
4. William MacTaggert is an elder full of the fruit of the Spirit: love, joy, patience, etc. He is gentle and yet passionate for the people of God here at FBC. He demonstrates that rare kind of wisdom: slow to speak, eager to listen and filled with God's Word from above.
5. Dave Jorge, an elder and pastor of worship, whose love for the people of FBC and Grand Cayman is tangible and unsurpassed, who passionately desires to see the people grow in their love for God.
6. Philip Pedley, an elder who has devoted himself to the counseling work of an elder, applying God's Word to most every question that comes before us as a group, and modeling deliberateness in the finest sense.
7. Duncan Nicol, my Scottish brother, an elder who speaks with a Scottish accent mingled with a Caribbean lilt, and who expresses a wide compassion for all of the people of FBC.
8. I'm encouraged by the prayer ministries of the church, the faithful band of folks who gather on Tuesday and Wednesday evenings to bathe the church and the leadership in prayer, who call down heaven on this island and her people, and who encourage us all to enjoy this sweet communion with our Savior.
9. I'm encouraged with the sweet fellowship in the Word at our Wednesday night Bible study. What a fun time thinking together about Galatians, asking and answering questions, being formed together by God's Spirit through His Word.
10. I'm encouraged by the energy and zeal for the young people of the church displayed by the youth group volunteers who are pouring themselves into the teens. Similarly, there are the 'tweener volunteers who have recently started a new program for the 11-13 year olds and are laboring under the weight of early success, needing more volunteers, but rejoicing in the midst of God's goodness.
11. Then there is the choir. A bumpin' choir with great musical and singing talent that leads the congregation well in rejoicing in the Lord.
12. deaconess Dorothy Scott, who is probably fainting with embarrassment at being mentioned in a public way like this, labors quietly, almost invisibly, until you see the fruit in people's lives from her benevolence ministry. I'm encouraged at the godly way she models service to others without seeking any applause or recognition.
13. I'm encouraged at the congregation's attitude of forgiveness. Though many were wounded from some unfortunate, sinful events a year ago, the prevailing response is a godly desire for reconciliation and forgiveness.
14. The elders' wives freely and cheerfully give up their husbands and some family time for the sake of the ministry and love for the church. That's tremendously generous and encouraging.
15. I'm encouraged by the marriages of the church, especially those who are fighting through difficulty and fighting for their marriages against assaults from the evil one.
16. Though the congregation is facing a challenging budget situation because of our debt, their response is a steadfast faith in the face of the challenge. The great majority are not flinching... but trusting in the Lord to provide.
17. The work of missions is very encouraging. The Lord has worked in the congregation to move individuals and the body to send and support the work of spreading His gospel around the globe. The fruit and joy of their labors is amazing.
18. There is Jennifer West, a young, talented single sister, who has forsaken the allurements of "island paradise" to labor with young people and young refugees in Costa Rica. Her faith is encouraging.
19. There is Jim and Karla, Wycliffe literacy staff, who have labored for ten years now among predominantly Muslim peoples in Asia,
20. There is Paul and Martha Buford who have cheerfully left large homes, family, business and friends to strengthen and establish churches in Honduras.
21. Also, the church's support of seminarians is tremendous given our size and financial situation. God has been gracious to us over the last several years. Bentley and Maureen Robinson are studying at Moorlands in the UK. Bentley is a humble lamb in person and a roaring lion in the pulpit. Maureen is a helper suitable to him with great faith in god and the singing voice of a bird.
22. David and Lori Nigh are studying at Southwestern preparing for the mission field. But they're not simply chillin' in a college student's schedule. They're faithfully serving at their local church and doing the work of evangelists among Hispanic people there in Texas.
23. The congregation's generosity in supporting these missionaries and seminarians is encouraging. Since we are not a part of a mechanism like the cooperative program, we're taking up the lion's share of support for most of these people. We're not the only support by any means, but the level of support is hugely generous and encouraging.
24. Moreover, I'm encouraged at the current proposal to raise the percentage of the budget dedicated to missions from 6% to 10% this budget year. It's a reflection of our growing desire to spread the gospel among all nations.
25. The volunteers who serve in children's ministry (especially extended session) are champions! The faithful who show up for their shift and for the shift of others' sometimes are people you can build a ministry on. There are folks who serve in the ministry to their own spiritual detriment--two of the coordinators (Kim and Pam) have essentially missed nearly every morning gathering of the church for two years. Ladies, that's tremendous service, but we're going to fix that!
26. I can't mention Meg Bodden enough. She is Ms. Encouragement. When's the last time your administrative assistant on her own accord listened to or read most everything available on the 9Marks website?
27. There is Carolyn Harrison, volunteer extraordinaire who is investing much of her available free time to helping out administratively around the church. She and her husband, Garnet, are some of the most hospitable and kind persons I know, often taking in newcomers and helping them adjust to the church and the island.
28. Speaking of Garnet, he's our deacon of finance. And he approaches the task with spiritual-mindedness and faith. He has a difficult job but he does it with class, which is to say he does it humbly, patiently, steadily, joyfully, and without complaint.
29. I'm greatly encouraged and grateful for the way the congregation loves my wife and children, caring for them, teaching them to swim and snorkel, inviting them to lunch, sending flowers on our anniversary, checking in on us during storms or power outages and so many others ways too numerous to list.
30. It's encouraging to serve people who seem to appreciate the preaching of the gospel. I don't notice any weariness at hearing the Good News of Jesus Christ.
31. I am encouraged that they called me to be their pastor. It's a joy and a privilege to be called "pastor" by this congregation.
32. The way they understand and protect time for me to study and prepare adequately is quite encouraging and helpful.
33. The congregation's generosity in allowing me an outside ministry to other saints and churches is encouraging.
34. The body's desire to submit to and follow the leadership of the elders makes serving them a rewarding joy.
35. The congregation's desire to reach out to the broader community is a strength and an encouragement.
36. Their desire to be better evangelists and to reap a harvest for God's glory encourages me as a pastor.
37. The Filipino members of the church are a model for reaching out to others in the community without neglecting the overall unity of the body, maintaining our corporate identity as a church without abandoning a soul-seeking concern for other Filipinos who do not know the Lord.
38. I'm encouraged with the fellowship that goes on between many in the congregation... group lunches after church, cookouts at people's homes, and meeting up one-on-one during lunch breaks. That's a good foundation on which to expand and build a culture of mutual care and discipleship.
39. And I'm encouraged with the prayers the congregation offers for me. One lady encouraged the church to devote the month of September to pray for our pastors. Another sister emailed to let me know how she was praying for me as we approached the ordination service. And yesterday, I received this email from a saint letting me know how she was praying:

Thank you Pastor Thabiti for your email and prayers,
I pray for you also, that you will receive numerous blessings and that your time here in Cayman will be a lengthy and fruitful one, bringing forth new believers in Christ. I pray that you will have a positive impact on our church - FBC and the community, that you will be recognized as a true disciple of Christ and that others will want to follow in your leadership. I also pray for FBC, that it will continue to grow in Christ, that each of us there will feel the need to serve God and each other.

Yep, I'm encouraged... and with many reasons to be so.

This morning my wife read to me a devotion from Susannah Spurgeon that captured my heart and prayer. I thought I'd share with you this reflection on Eph. 1:19:

Your poor child sorrowfully confesses to falling very far short of the high standard of Christian life to which your word expects us to attain. In common with so many others, I seem to live at a "poor dying rate" when I might have "life more abundantly." I know the possibilities of conformity to Christ are only to be measured by the exceeding riches of your grace, and the exceeding greatness of your power, and yet I sometimes seem content without a full participation in the glorious experience which your love offers. Lord, enlighten and quicken me, I beg you! Put forth in me the mighty grace which will make my daily life a proof that you are working your own will in me, and giving me to know at least in some measure, "what is the exceeding greatness of His power to usward who believe."

(Susannah Spurgeon, Free Grace and Dying Love: Morning Devotions, pp. 24-25; previously published as A Carillon of Bells)

Yesterday was awesome. The Lord's grace and kindness was so abundant as we celebrated our new lives together as church and pastor during the ordination/installation service at FBC.

My friend and co-laborer in the gospel, Dave Jorge, organized an exceptional service... God-honoring, Christ-exalting, solemn joy. Thanks Dave!

My dear brother Mark Dever, after giving a talk at a Beeson Divinity conference honoring J.I. Packer early in the week, then addressing the Baptist Distinctives conference at Southwestern later in the week, flew to Grand Cayman in time to preach the ordination sermon. He instructed so well, warning us of the temptation of popularity during the sermon and helpfully reminding my fellow elders that this is my first pastorate during our evening meal together. All that wrapped in the loving fellowship of the church... it was a sweet day in the Lord!

Just a couple pics from the day for the curious.

Mark Dever preaching on Mark 1:29-34, "The Message and the Messenger."

Praying together...

And of course there is the food afterwards... jerk and curry chicken... beans and rice... Cuban pork... and lots of other good Caribbean cuisine.

Several years ago, I moved to Washington, D.C. to begin work with a public policy think tank. It was a privilege to work on public policies that affect children and families.

The think tank described itself as a "non-partisan, research-based" policy organization. Good description. But what I found when I arrived was that most everyone in the organization considered themselves "progressives." That sounded good too... until I considered something G.K. Chesterton once penned:

Nobody has any business to use the word "progress" unless he has a definite creed and a cast-iron code of morals. Nobody can be progressive without being doctrinal; I might almost say that nobody can be progressive without being infallible--at any rate, without believing in some infallibility. For progress by its very name indicates a direction; and the moment we are in the least doubtful about the direction, we become in the same degree doubtful about the progress. Never since the beginning of the world has there been an age that had less right to use the word "progress" than we.

A "definite creed." "Cast-iron code of morals." "Doctrinal." "Infallibility." "Direction." Chesterton helped me put my finger on why I was so uncomfortable with many of the policy ideas my colleagues held.

In the final analysis they were holding out ideals, "progressive" ideals, with no definite creed, no moral code, no doctrinal standard, certainly no claims to infallibility, and therefore no direction. It was "progressive" to advocate for homosexual marriage. It was "progressive" to argue for large government programs that research indicated didn't achieve their stated aims. It was "progressive" to oppose the promotion of marriage as a public policy option, and "progressive" to support programs to help teens access contraceptives and abortions without parental consent. And the "progressive" justification offered for all this varied from "it's the year 2,000; get with it" to "calls for civil rights" to insistence upon "privacy and the right to happiness" to relative/subjective morality. As is the case with so many heralds of the "progressive" society, my colleagues had no right to lay claim to the title "progressive."

Well, this post isn't really about political orientations. I'm interested in the church. What started me on this line of thought was this observation: the church has its share of theological, missiological, and ecclesiological "progressives."

Our open theist friends tell us there is a better way, a more enlightened way to understand God than that which we've always held, that which we see revealed in the pages of Scripture. They want to jettison an omniscient, omnipotent, sovereign God for one who knows all contingencies but not eventualities, who does not declare the end from the beginning but waits expectantly to see what will happen among all the possible alternatives. Their idea of progress actually represents a regression of all we know of God.

Many of our emerging/emergent (I'm not sure which) friends hold that there is a "progressive" way of doing church and understanding the church's mission. They accomodate the message and the Savior to the vitiated tastes of a rogue culture and even stranger sub-cultures. No "definite creeds" here; no "doctrinal" stances to be held. The squishier the better. They're "progressive." But progressing toward what exactly?

And then there are the loved ones who invest their lives in the work of missions. Praise God for them. But some are advancing "progressive" ideas there as well. Some say, "Let's do away with the old conceptions of the church and count any two or three people gathered in a living room a church." In some areas, the "progressive" idea is to cloak churches in all the garb and trappings of the mosque. We're told that doing so makes it safe for those Christian converts coming from Muslim backgrounds. But what this idea seems to be unaware of is that Islam is a system designed to regulate every aspect of life. The outward forms and routines are the religion. Leaving Islam is about as difficult as leaving any cultic system of brainwashing known to man. So, "progressive" ideas that retain the semblance of rituals may appeal to our fleshly desire for safety but they may be doing more to hamper radical faithfulness than any threat from fundamentalist muslims and jihadists.

Ask any of these groups what they are "progressing" toward and you're sure to get blank stares. And if you're fortunate enough to receive answers to your query, those answers will wildly vary, contradict and confound because they lack what Chesterton so rightly saw as essential: an infallible destination. These ideas can not be directed (therefore they can not be progressive in the true sense) because they have abandoned any focus on the immutable, infallible endpoint: God. They've ceased to be doctrinal, to have a definite creed. This is what unites politically and theologically liberal vantage points. The compass is dashed against the rocks. It no longer points to true north. The way is lost and any notion of "progress" is really the "progressive" conspirators' pact to say we've arrived without actually knowing where we are, where we were intending to go, or if we've ever even moved. If we're not careful, all the talk of "progress" will carry us away but the work of progress will be left undone.

This is a long ramble. Here's the gist: the only folks making progress in the world are folks who have rock-ribbed convictions based upon the Word of God and trusting in the infallible God of the Word. The extent to which I was faithful and effective in my work at the think tank depended on the extent to which I remained committed to and sure about a "cast-iron code of morals." And likewise, the extent to which we're faithful in our Christian lives and the church is determined by the extent to which we are built up in the eternal truths of our most holy faith.

Chesterton held that the word progress was "a sacred word, a word which could only rightly be used by rigid believers and in the ages of faith." He must surely be correct. For only those who have Jesus in their sights, who grab hold of the plow without looking back, who set their hopes on the incorruptibel, imperishable glories of heaven are making progress toward heaven and Christ Jesus our inheritance.

Thoughtful:
Brother Michael Leach offers an interesting look at pastoral theology, the centrality of the Scripture, and African American churches. His conclusion:

Our most important task, therefore, is to recover pastoral theology from the sinister grasp of modern practitioners and to place it squarely and soundly on its rightful Christological and soteriological foundation, so that, in the power of the Holy Spirit, the eternal truths of the gospel may be applied to the existential conditions of all God’s people, regardless of the nature of their particular angst.

Helpful: Eric Zeller is thinking about preaching and offering a good reminder about mixed audiences and good questions to consider in sermon prep.

Church & Technology: Have you ever heard of the "ATM"? No... not that one. The "Automated Tithing Machine." The L.A. Times ran this story about a church that's implemented three in its building. (HT: Riddleblog)

Lig and Mark at T4G have posted some helpful and encouraging words over the past couple of days. Lig quotes Spurgeon on the warfare of pastoral ministry, and Mark offers a good reflection on the relationship between authority and love.

This weekend, I trust, will be a special one. I have the great privilege and honor of being installed as the senior pastor of First Baptist Church of Grand Cayman. Though the term "installation" sounds painful, I'm looking forward to it.

I've come to love this church very quickly. I can't say enough about the sweet joy, humility, love, and patience of this congregation. For me, the weekend will be about them and the Lord's work in the life of this church.

For three years the church was without a pastor. In that time, they continued together in faith and perseverance. They moved to elder-led leadership during that time because they wanted to be faithful to God and His Word. In that time several couples and individuals have gone off to seminary or the mission field, with the church providing essentially for their full support. And despite a painful episode in the life of the church and the loss of a much-beloved member, the church has persevered in joy and hope.

While this is an event to mark the "beginning" for me, for the congregation it is an event that commemorates the "continuing" faithfulness of the Lord to this body. And how faithful He has been! In a few months time, we will celebrate the church's 30th anniversary... three decades of God's faithfulness. Together, we're praying for and reflecting on what the next three decades may hold should the Lord Jesus tarry. It's an exciting time.

My brother Mark Dever will be here to preach the ordination sermon. He'll be accompanied by his lovely wife and outstanding son. The McBrides, friends from CHBC, are also visiting for the weekend. It will be great to share this time with them.

We will also have the opportunity to observe the Lord's supper together. What a fitting thing, it seems to me, to come to the Table together as pastor and people on this weekend. I'm looking forward to it with joy!

In this series of posts, I've maintained that the defining feature of nominal Christianity is that it blurs distinctions. It blurs distinctions about conversion and salvation, and it lives on the kind of preaching that fails to distinguish, to divide, to bring into relief real differences between Christian thinking and living and uredeemed living and thinking.

Well, nominalism also blurs the distinction between God's covenant people and the surrounding nations and culture.

One can not read the Bible without seeing that God's great purpose in history is to gather together for Himself a special people. He created Adam and Eve to enjoy fellowship with Him and to worship Him in the Garden. God called Abraham out of Ur of the Chaldees to make of his seed a special nation. Isaac became the seed of promise, not Ishmael. The Lord chose Jacob the younger brother but not Esau. Israel is loved by God as His special people, marked out through the covenant of God and distinguished from the pagan nations surrounding them. They were to be holy, to observe His statutes, to avoid mixing with the unbelievers, and to serve God forever. They were to await the Messiah who would fulfill all the promises of God. And, as the New Testament reveals to us, they were to become one new nation with a new covenant along with Gentiles who believed on the Messiah. And this nation, the Church, is to be the revealed wisdom and glory of God to all the powers of heaven and earth, spiritual and natural. The church--the called out gathering of God's people--is the focal point of God's redeeming work and the revelation of His divine wisdom.

How incredibly important it is, then, that membership in the church, the body of Christ, be made distinct, clear. By its very nature, the church is something that distinguishes. It clarifies who belongs to the covenant community of God and who doesn't. Our individual petition to join a church is a confession of the saving work of God in our lives. And the church's admittance of an individual member is the corporate "affirmation" of that individual profession. Together, the individual and the corporate community testify to God's work of redeeming and separating to himself a special people, a royal priesthood.

Living distinctively Christian lives depends in good measure on establishing effective ways of distinguishing between those inside and those outside the church. It depends on good membership practices. Otherwise, those who may never have tasted the saving work of Christ may be left to think that their status before God is secure and to wrongly assure themselves of a salvation that is not theirs to claim. And the church runs the risk of giving affirmation to this false profession and false assurance.

Overcoming the blurring effects of nominalism means the faithful pastor must be willing to help people "examine themselves to see whether they are in the faith." He must not be willing to take for granted that someone is a Christian because they come to church, wish to join a church, or indicate by some mere profession that they are "Christians." He must be willing to look for evidence of God's grace that supports the profession, for saving knowledge of Christ.

A couple months ago, we thought a bit about why we should pursue regenerate church membership (see parts one, two, three, and four). One reason, quite simply, is to defeat the deafening effects of nominalism toward the call of the Gospel.

So much of the modern thinking on church membership assumes that the front door of the church should be open wide to all and the back door closed to prevent people from leaving. Actually, it seems that biblically it is precisely the opposite that God intends. We should narrow the front door since broad is the path that leads to destruction but narrow the path that leads to life. And we should open wider the back door, realizing that the seed sown in every heart does not produce abounding, abundant life in everyone. This closing of the front door and opening of the back door will help us to discriminate (yes, there is a good way to use this word) and discern on the front end and to expel and release on the back end persons who prove themselves disobedient in following the Lord in critical ways. We tend to fear letting people go, but that tendency will at various times actually be to their spiritual detriment.

Nominal Christianity thrives in places where lines are erased. It finds a home in the church because membership practices fail to erect a dividing wall between the people of God and the world. If we would conquer nominalism and the carnality that comes along with it, we should be careful with how we take people into the church. The souls of our nominally Christian friends and neighbors depend on it.