The Day Theology Became Doxology For Me (Or, how God used the music of Steve Green in my life)

In ten days, our church (Farmdale Baptist Church in Frankfort, KY) will have the opportunity to host a concert with Christian artist Steve Green. This is a dream come true for me because of the way God used the biblical truths in Steve Green’s music to shape the trajectory of my life.

I remember when I was 19 years old traveling on Northshore Rd. just between Martel Rd. and the brand new 140 that connected Oak Ridge and Alcoa, TN. As I drove it was raining and I was listening to a new cassette tape in my car. It was an album by Steve Green titled “The Mission” and I remember the specific song that I was listening to as I drove on Northshore with water falling from the sky in an afternoon shower into the lakes on both sides of the road.  The song was called “The Symphony of Praise.” This was the moment in my life when theology (the study of God) became doxology (the worship of God).

God was working in my life at that time in a number of ways. It was around this time that I was reading The Holiness of God and Chosen by God by R.C. Sproul, Ashamed of the Gospel and Reckless Faith by John MacArthur, and The Pleasures of God by John Piper. And I was listening to God-centered music with lyrics like these:

The composer and conductor of the universe
Steps before the orchestra of God
Creation lifts their finely crafted instruments
As all in heaven wildly applaud

The seasons well rehearsed begin with His downbeat
And on his cue the sun trumpets the dawn
The whirling winds swell in a mighty crescendo
With each commanding sweep of His baton
The oceans pound the shore in march to His cadence
The galaxies all revolve in cosmic rhyme
The fall of raindrops all in wild syncopation
As lightning strikes and thunder claps in time

The symphony of praise
Conducted by the Ancient of Days
May each creation great or small
Lift their voices one and all
In the symphony of praise

Heaven waits in hushed anticipation
The great I AM then turns to mortal men
A massive chorus robed in spotless garments
Offer up their song of praise to Him
The glories of God explode in full orchestration
As all creation joins the thunderous refrain
“Worthy, Worthy
WORTHY IS THE LAMB THAT WAS SLAIN”
Lyrics from http://www.stevegreenministries.org

Finally, here was music that matched the theology that I had been reading. The greatness of God that I was studying in Scripture, I was now hearing sung in praise to God. This was a pivotal moment in my life! The day when theology became doxology.

STEVE GREEN CONCERT

Steve Green

Steve Green will be in concert at Farmdale Baptist Church on Friday, August 28th, at 7:00 pm. Tickets are available and can be reserved here for only $5.00 each. A love offering will be taken during the concert.

Let’s Stop Talking about the “Good Ole Days”!

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I call for a moratorium on white evangelicals talking about the “good ole days” when the United States was a godly nation. Why? Because it never was. Sure, there were times when on particular issues our nation has reflected certain biblical values better than at other times, but our nation has always been a nation of sinners who have been guilty of grievous sins. Let me be candid, it is easy for white evangelicals to romanticize the past because by and large the previous eras in American history were not marked by injustices to our ancestors. Of course, during every era we have had faithful men of God standing up and preaching the truth, and that’s exactly what we need today. However, when we idealize a particular era while glossing over its sins, we lose our credibility to proclaim the Word of God. Our authority must always be Scripture and not culture, not even 1950s culture.

If you’re looking for the godly era in American history, where will you find it? Not in the 1600s, when those who came for their own religious liberty refused that liberty to others by persecuting any who dared to dissent. Not in 1776, when those who declared all men to be created equal refused to treat blacks equally. Not in 1861-1865, when we fought a Civil War over whether states had a right to secede from the Union to preserve racial slavery as an institution. Not in the 1950s when racism was prevalent and institutionalized and many who sang “Jesus loves all the little children…red and yellow, black and white, they are precious in his sight” verbally and physically assaulted those who had a different color of skin. Not in 1973, when in the name of privacy and personal freedom mothers were given the right to murder their unborn children. Not in 2015, when evidence abounds that deep-seated racism still flourishes in certain quarters of American life. There is no golden age in American history. There are only eras where certain sins are tolerated, endorsed, and institutionalized. The golden age of American history is a myth.

In what I’m proposing, I don’t want in any way to denigrate an entire group of people. Certainly, not all white Christians engaged in or supported the societal sins cited above. In fact, there are heroic examples of white Christians standing beside their black brothers and sisters to speak the truth to power. I also don’t want to discount the tremendous strides in human flourishing brought about by white evangelicals, particularly here in America. There is much to celebrate and remember fondly in our history, but we have to acknowledge the darker side of our past as well. Our past and present is a mixed-bag of both good and evil. We cannot accept one while ignoring the other. To put it more forcefully, we cannot praise the good, without condemning the evil.

We need to realize that whenever we talk about those bygone eras nostalgically, eras in which the ancestors of our black brothers and sisters were enslaved, beaten, hanged, and otherwise mistreated, we are communicating that we would rather go back to the days when white Christians were more respected and coddled, even if that means our black brothers and sisters would be subjugated and mistreated. I trust that most who use this language don’t mean this, but multiple conversations with my black friends indicate that this is exactly what they hear when such language is used.

If the above is not what we are trying to communicate, let’s find a better way to say what we mean that doesn’t communicate such an offensive message. Instead of talking about “Taking Back America” or “Reclaiming Our Culture,” let’s talk about calling all people in all cultures to repentance for their sins. If we do this honestly, we will not only renounce the sins of our day, we will also forthrightly acknowledge and condemn the sins of our white Christian ancestors.

Same-Sex Marriage and the Gospel

Today in a 5-4 decision, the Supreme Court of the United States ruled that same-sex marriage is now legal in all 50 states. That’s new. It’s impossible to overestimate the historic nature of this decision and the sweeping ramifications that this decision will have on American life.

What isn’t new is our responsibility to love our gay and lesbian neighbors, to share the gospel with them, and to call upon them to repent of their lifestyle. We are to do this not out of hatred or fear, but out of love. We should love all of our neighbors, friends, and relatives enough to call upon them to trust in Christ and turn from their sin. By doing this for our gay and lesbian friends, we are not singling them out, but are simply delivering the same message to them that has delivered us and will deliver all kinds of sinners.

Marriage as defined by God is still the same–one man, one woman for one lifetime. No court decision will ever change that. I will continue to preach and teach this and will only perform ceremonies for biblical marriages, not because I want to deny happiness to others, but because I believe that the only way for people to be truly happy is to function as their Creator designed them.

What is legal isn’t always moral and what is moral isn’t always legal. In this case, as in all others, let us commit to recognize God’s authority rather than man’s. Let us uphold the biblical teaching on marriage. Let us even more steadfastly proclaim the biblical gospel that declares that unrepentant sexually immoral, idolaters, adulterers, homosexuals, thieves, greedy, drunkards, revilers, and swindlers will not go to heaven, but “such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of God” (1 Corinthians 6:9-11).

Book Review: Baptists in America: A History by Thomas S. Kidd and Barry Hankins

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In Baptists in America: A History, Thomas S. Kidd and Barry Hankins, both professors of history at Baylor University in Waco, Texas, show how American Baptists have functioned alternatively as outsiders and insiders in American culture. Tracing Baptists from their beginning in the new world as a persecuted minority all the way to their late 20th-century prominence in the culture wars, Kidd and Hankins demonstrate that individual Baptists have often enjoyed acceptance while others have been maligned. It is a compelling narrative expertly told.

The authors are to be commended for not merely painting with a broad brush, but for dipping down into some of the individual stories and weaving the narratives together seamlessly. More than merely descriptive, Kidd and Hankins also delve into how theology shaped practice in particular areas. Most fascinating in this regard is their analysis of how the “soul competency” theology of Edgar Young Mullins (4th president of The Southern Baptist Theological Seminary) accounts for how even progressive Southern Baptists were so little engaged in the Civil Rights movement (221-225).

While excellent overall, as a frequent reader of Baptist history I thought certain treatments were the best I have seen heretofore in an American Baptist survey text. I thought the treatments of “Baptists and Slavery” (chapter 6), “Baptist Schism in the Early Twentieth Century” (chapter 10), “Baptists and the Civil Rights Movement” (chapter 12), and “Schism in Zion: The Southern Baptist Controversy” (chapter 13) were especially well done. What made these treatments unique was the balanced way in which these controversial topics were discussed with an apparent attempt to understand and explain the why and how behind developments that could be viewed both positively and negatively.

Even the conclusion (chapter 14) is fruitful as the authors explore the markers of Baptist identity, briefly discussing important distinctives such as religious liberty, soul liberty, the authority of Scripture, and the separation of church and state. This book focused on the dual nature of Baptists variously and at sundry times as insiders and outsiders. This evidence is surveyed in the concluding chapter; but the authors also seek to drop some conclusions about what makes a Baptist a Baptist. Noting the extreme diversity of Baptists, they rightly show that we cannot “make broad claims about what makes Baptists distinct.” Instead, we should talk about what “most” or “some” Baptists believed and did. Nevertheless, the authors do propose “three features that mark all Baptists throughout history”: (1) Baptism for believers only, (2) independence of local congregations, (3) Willingness to call themselves Baptists (251).

I recommend this book to all who want to understand the history of Baptists in America or the impact of Baptists on American culture (and vice versa). It will serve as an excellent textbook for a history of religion in America or American Baptists elective course on both the undergraduate and graduate levels. This book raises all the important issues and will make for a great discussion starter, while at the same time being a competent guide, for the doctrinal and practical issues that have been, and continue to be, debated by Baptists. This book could also prove useful for those from other religious traditions, or “none,” who want to understand the complexity, and sometimes seemingly contradictory, identity of Baptists.

Andrew Fuller’s Dying Hope

On this date (May 7, 1815) 200 years ago, Baptist theologian and pastor Andrew Fuller died. Andrew Fuller was the theologian behind William Carey and the Modern Missionary Movement. His most famous work, The Gospel Worthy of All Acceptation, made the case for the universal responsibility of believers to take the gospel to the lost and for the universal responsibility of the lost to respond to the gospel message. Fuller, a Calvinist, had written much against hyper-Calvinism, a distortion of biblical teaching that resulted in a refusal to offer the gospel indiscriminately to all. After preaching what would prove to be his final sermon, Fuller dictated a later to Dr. John Ryland, Jr. In the letter he asked his old friend to preach his funeral sermon from Romans 8:10, “And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.”

He went on to say in the letter:

I have preached and written much against the abuse of the doctrine of grace; but that doctrine is all my salvation and all my desire. I have no other hope than from salvation by mere sovereign and efficacious grace through the atonement of my Lord and Saviour: with this hope I can go into eternity with composure. Come, Lord Jesus, come when Thou wilt! Here I am; let Him do with me as seemeth Him good.

After closing the letter, he raised both hands and repeated the same sentiment from the letter with emphasis: “If I am saved, it will be by great and sovereign grace!  I have no raptures, but no despondency. My mind is calm. My God, My Saviour, my Refuge, to Thee I commit my spirit. Take me to Thyself. Bless those I leave behind.”

He then set up on his bedside and said, “All my feelings are sinking, dying feelings.” His wife was noticeably upset, so Fuller added, “We shall meet again. All will be well.”

Fuller’s son, Andrew Gunton Fuller, records his eyewitness account of the deathbed scene when his father joined the heavenly choir.

The dread day—dreaded by all but himself—arrived when he must submit to the test the hope with which he had declared he could “plunge into eternity.” It was (as in the present year) Lord’s day, May 7th. A profound silence reigned in the room. Nothing was heard save the measured breathing of the dying man. He seemed to have lost his consciousness, and to have entered on the borderland between worlds. No one thought now of trying to win his attention, when the sound of solemn psalmody was heard through the wall that separate the apartment from the congregation assembled for worship. His attention was roused; he tried to raise himself. Turning to my sister Sarah he said, “I wish I had strength enough.” “For what, father?” “To worship, child.” “Come, Mary, come and help me.” He was by careful and united effort raised up. He seemed to sing “with the spirit and the understanding” without the bodily accompaniment; then, joining his hands as in earnest prayer, the only words distinctly heard were “Help me!” and within half an hour from the time of rousing himself he joined the “everlasting song.”

Never, perhaps, had the choirs of earth and heaven been in nearer proximity—the dying pastor was the connecting link. If the eye of our faith sees that which is invisible, it will scarcely be a gratuitous imagination that hears in like manner the mingling of heavenly with earthly harmonies as we approach the innumerable company of angels and the spirits of just men made perfect.

Andrew Gunton Fuller, Andrew Fuller. Men Worth Remembering (London: Hodder and Stoughton, 1882),188-190.

A. W. Tozer on Spirituality in the Age of Machines

In The Pursuit of God, A. W. Tozer indicted 20th-century Christians for their lack of patience in spiritual activities. If this was true then, how much more is it true today. In the selection below, Tozer describes the contemporary practice and then gives some of its “tragic results.”

The idea of cultivation and exercise, so dear to the saints of old, has now no place in our total religious picture. It is too slow, too common. We now demand glamour and fast flowing dramatic action. A generation of Christians reared among push buttons and automatic machines is impatient of slower and less direct methods of reaching their goals. We have been trying to apply machine-age methods to our relations with God. We read our chapter, have our short devotions and rush away, hoping to make up for our deep inward bankruptcy by attending another gospel meeting or listening to another thrilling story told by a religious adventurer lately returned from afar.

The tragic results of this spirit are all about us. Shallow lives, hollow religious philosophies, the preponderance of the element of fun in gospel meetings, the glorification of men, trust in religious externalities, quasi-religious fellowships, salesmanship methods, the mistaking of dynamic personality for the power of the Spirit: these and such as these are the symptoms of an evil disease, a deep and serious malady of the soul.

A. W. Tozer, The Pursuit of God (Harrisburg, PA: Christian Publications, 1948), 69-70.

Prayer for 2015 Kentucky Victims’ Rights Day

Today I had the opportunity to pray the prayer of invocation for the Kentucky Victims’ Rights Day Commemoration held in the rotunda of the Kentucky State Capitol building. The event was sponsored by the Office of the Attorney General. Below is the text of the prayer that I prayed.

O God, we pray to you who King David of Israel said is “The LORD [who] works righteousness and justice for all who are oppressed.” (Psalm 103:6) and “The LORD [who] is a stronghold for the oppressed, a stronghold in times of trouble.” (Psalm 9:9) You are the one true God who hears and answers prayer.

As the Psalmist prayed, we pray today:

Arise, O LORD; O God, lift up your hand; forget not the afflicted. (Psalm 10:12)
O LORD, you hear the desire of the afflicted; you will strengthen their heart; you will incline your ear (18) to do justice to the fatherless and the oppressed, so that man who is of the earth may strike terror no more. (Psalm 10:17-18)

As Asaph prayed, we pray today:

Give justice to the weak and the fatherless; maintain the right of the afflicted and the destitute. (4) Rescue the weak and the needy; deliver them from the hand of the wicked. (Psalm 82:3-4)

As Solomon prayed, we pray today:

May he defend the cause of the poor of the people, give deliverance to the children of the needy, and crush the oppressor! (Psalm 72:4)

We pray for those who have been victims of crimes and for the survivors of those who have been victims of crimes.

We’re thankful for this day that has been set aside to remember those who have been and are victims of crime and injustice.

We’re thankful for government’s God-ordained role in restraining evil. We pray for our government and for each citizen in the words of King Lemuel in Proverbs 31 to:

Open your mouth for the mute, for the rights of all who are destitute. (9) Open your mouth, judge righteously, defend the rights of the poor and needy. (Proverbs 31:8-9)

We pray these things in the name of the only 100% innocent man who ever lived, the victim of the most cruel crime ever committed, the sinless Son of God, who willingly gave Himself in the place of all who would put their trust in Him. In Jesus’ name we pray these things. Amen.