. 
I feel bad when I misspell his name: It's Lewis, not Louis. I think I do that because I have a friend named Louis who pronounces his name Lewis
Posted on 07/21/2006 3:57:55 AM PDT by Gamecock
One of the most promising signs of renewal in Southern Baptist life is the emergence of genuine theological discussion and historical interest. After decades marked by the absence of significant interest in many doctrines, Southern Baptists are awakening to historic doctrinal debates in a new key.
As if awakened from doctrinal amnesia, the denomination faces the promise of both renewal and reformation. In this process, we may recover our theological heritage even as we address our modern context of ministry.
Dr. William R. Estep, one of Southern Baptists' most distinguished historians, has recently directed attention to a resurgent Calvinism in Southern Baptist life. The "Calvinizing" of the Southern Baptist Convention, he fears, is a dangerous development.
I am pleased to have the opportunity to respond to Dr. Estep and to present a very different understanding of what is at stake. Though vitriolic and harsh in tone, his article deserves a respectful and thoughtful response.
First, let me state at the onset that if Calvinism is accurately represented by Dr. Estep's treatment, I will have nothing to do with it. Nevertheless, few of Calvin's friends or enemies will recognize Calvinism as presented in Estep's article.
Calvinism clearly draws its name from John Calvin, the sixteenth-century reformer whose towering intellect and biblical preaching gave birth to the "Reformed" tradition as one of the central streams of the Reformation. Calvin's mission was to establish the Church on the basis of Scripture, with its doctrine and practice drawn from Scripture itself.
His Institutes of the Christian Religion, first published in 1536, was his effort to set forth the doctrines revealed in the Bible. Few works have come close to the Institutes in terms of influence in the Church. Elsewhere, Dr. Estep has described the Institutes as "one of Protestantism's greatest attempts at erecting a systematic theology." Calvinism is simply the Reformation tradition which is associated most closely with Calvin.
Dr. Estep presents a very severe portrait of Calvin the reformer, and those looking for severity in Calvin need not look far. He was a sixteenth-century man who bore many of the prejudices and political dispositions common to his day. He would not understand the notion of religious liberty, and he was ready to use the arm of the law to enforce correct doctrine.
No Calvinist I know would advocate Calvin's position on these issues, any more than modern Lutherans would endorse Martin Luther's anti-Semitism. Baptists who quickly reject Calvin's theology because of his shortcomings on other issues must, if honest, reject virtually any influence from previous centuries. This holds true for Dr. Estep's treasured Anabaptists as well.
Calvin is not fairly depicted in Dr. Estep's article, but that is not the real issue. The issue is not Calvin, but the truth or falsehood of the doctrines he taught, and the doctrines now associated with his name.
The central tenet of Calvinism is the sovereignty of God. This is the starting point and the highest principle of Reformed theology. Calvinism is God-centered and draws its understanding of God directly from his self-revelation in Scripture. The God revealed in the Bible is the sovereign Creator, Ruler and Redeemer. His omnipotence, omniscience and governance over all things set this God of the Bible apart from all false gods.
The God of the Bible is the holy, ruling, limitless, acting, all-powerful God who makes nations to rise and to fall, who accomplishes his purposes and who redeems his people. Arminianism--the theological system opposed to Calvinism--necessarily holds to a very different understanding of God, his power and his government over all things.
Calvinism is most closely and accurately associated with the so-called "doctrines of grace," which summarize the teaching of Scripture concerning the gospel. The Bible teaches us that we are born sinners and are thus spiritually dead. Dead in our sins, we cannot on our own even respond to God's grace. Thus, as Jesus told his disciples, "For this reason I have said to you, that no one can come to me, unless it has been granted him from the Father" (John 6:65).
Further, the Bible makes clear that God has chosen a people "chosen according to the foreknowledge of God the Father" (1 Peter 1:2). Paul, in writing to the Ephesian church, states that the Father has chosen us in Christ before the foundation of the world, and "predestined us to adoption as sons through Jesus Christ" (Ephesians 1:3-5). The New Testament resounds with words including "chosen," "election" and "predestination." The issue is not whether these are taught by Calvin, but whether they are taught in Scripture.
We would like to think that we are smart enough, spiritually sensitive enough and responsive enough to choose to confess Christ without the prior work of God in our hearts. Unfortunately for our pride, this is not at all what the Bible reveals. God chooses us before we choose him. As Southern Seminary President E. Y. Mullins stated, "God's choice of a person is prior to that person's choice of God, since God is infinite in wisdom and knowledge and will not make the success of the divine kingdom dependent on the contingent choices of people."
Calvinism is nothing more and nothing less than the simple assertion that salvation is all of grace, from the beginning to the end. God saves sinners. Jesus Christ died for sinners. As Scripture promises, all those who call upon the name of the Lord shall be saved.
The God of the Bible saves sinners and holds those he has redeemed to the end. The vast majority of Southern Baptists hold to the doctrine known as the "perseverance of the saints," but that precious promise makes sense only in terms of the "doctrines of grace." Our choice of Christ is indeed necessary, but he has first chosen us--and he will keep us to the end.
Many Southern Baptists find predestination and other doctrines difficult to understand and even offensive to our pride. But we cannot read the New Testament without coming again and again to these doctrines.
Dr. Estep charges that a revival of Calvinism will lead to a lessening of evangelistic commitment and missionary vision. This is a common charge, but it is reckless and without foundation. Indeed, many of the most significant missionary and evangelistic movements in the history of the Church have been led by those who held to the very doctrines Dr. Estep laments.
These have included Charles Spurgeon, the greatest Baptist preacher of the last century, whose ministry at London's Metropolitan Tabernacle was among the most evangelistic in the history of Christianity. Spurgeon openly and consistently advocated all the distinctive doctrines of Calvinism and publicly identified himself as a Calvinist. In a day of doctrinal decline, Spurgeon sounded the alarm for a recovery of biblical truth and the "doctrines of grace." When asked how he reconciled his Calvinism and fervent evangelism, he responded, "I do not try to reconcile friends."
Dr. Estep claims Andrew Fuller as an opponent of Calvinism, yet Fuller also held to the "doctrines of grace." He clearly advocated the doctrine of election. In The Gospel Worthy of All Acceptation, cited by Dr. Estep, Fuller affirms that "none ever did or will believe in Christ but those who are chosen of God from eternity."
William Carey, the father of modern missions, was himself a Calvinist, as were leaders such as Jonathan Edwards and the great George Whitefield. The Evangelism Explosion program used by so many Southern Baptist churches was developed by a Calvinist.
If Calvinism is an enemy to missions and evangelism, it is an enemy to the gospel itself. The Great Commission and the task of evangelism are assigned to every congregation and every believer. The charge that Calvinism is opposed to evangelism simply will not stick--it is a false argument. The "doctrines of grace" are nothing less than a statement of the gospel itself. Through the substitutionary work of Christ, God saves sinners. The great promise is that whosoever calls upon the name of the Lord shall be saved.
Even the opponents of Calvinism must admit, if historically informed, that Calvinism is the theological tradition into which the Baptist movement was born. The same is true of the Southern Baptist Convention. The most influential Baptist churches, leaders, confessions of faith, and theologians of the founding era were Calvinistic.
The Southern Baptist Theological Seminary was born of this Calvinistic tradition, as reflected in its Abstract of Principles. James P. Boyce, in calling for the seminary's founding, charged it to oppose all heresies, including Arminianism.
It was not until well into the twentieth century that any knowledgeable person could claim that Southern Baptists were anything but Calvinists. In referring to early Southern Baptists (especially James P. Boyce), Dr. Estep charges that they misunderstood Calvinism. This is a strange and innovative charge, considering that Boyce, for example, had been trained at Princeton Theological Seminary--the fountainhead of Calvinism in nineteenth-century America.
Boyce's colleague John A. Broadus--the greatest Baptist preacher of his day--was so certain that Calvinism was revealed in the Bible that he challenged those who sneer at Calvinism to "sneer at Mount Blanc." Broadus was certain that the doctrines known as Calvinism were those preached by Paul and the other apostles, and were revealed in Holy Scripture.
Other Southern Baptist leaders were also well-identified Calvinists. These included J. B. Gambrell and B. H. Carroll, the founder of Southwestern Seminary.
Calvinism was the mainstream tradition in the Southern Baptist Convention until the turn of the century. The rise of modern notions of individual liberty and the general spirit of the age have led to an accommodation of historic doctrines in some circles.
Dr. Estep is correct in noting the modifications to Calvinism which have occurred among Southern Baptists. Most Baptists hold to at least part of Calvinism, while generally unaware of the whole.
As Southern Baptists seek to recover our theological inheritance and the essence of biblical Christianity, I believe we will see a return to a more Calvinistic understanding of the gospel and a recognition of the absolute sovereignty of God.
Nevertheless, my main concern is not that Southern Baptists return to Calvinism--or to any human theological system. Our main concern must be to see Southern Baptists return to theological health and biblical fidelity. This theological and biblical reformation will, I am certain, also lead to a blazing recovery of missionary zeal and evangelistic fervor--and to the renewal of our churches and denomination. Southern Baptists will truly be headed for a well-deserved dunghill only when we retreat from biblical truth and withdraw from evangelism and missions.
We stand at an historic threshold. Now is the time for Southern Baptists to stand together on the great truths of God's Word and on the front lines of God's redemptive purpose. As Charles Spurgeon reminds us, we should rejoice whenever the Gospel is preached and shared--whether by a Calvinist or non-Calvinist.
My personal agenda is not driven by Calvinism, but by the hope that Southern Baptists will embrace, confess, preach, and teach the truths of God's Word--and share the Gospel of Jesus Christ with every man, woman, and child on the earth. In this hope and vision we should all stand together.
As a dear friend has well stated, the real issue is not whether John Calvin is your personal theologian, but whether Jesus Christ is your personal Savior. By God's grace, may we see genuine reformation and renewal in our churches--and a Great Commission vision in our hearts.
***I seem to remember someone around here stated if you can't preach it in 15 minutes you shouldn't preach it at all.***
If you only have 15 minutes of truth no need to preach for 40 minutes.
The preacher agreed and moved forward with the service, just as planed. He does the announcements, the opening hymn, the entire sermon, two more hymns, communion, he does the whole nine yards.
At the end the preacher asks the farmer what he thought and the farmer answered "Well preacher, if only one heifer shows, I certainly don't feed her the entire load."
My favorite joke was told by Louis Grizzard. It involves two preachers and a bicycle.
***My favorite joke was told by Louis Grizzard. It involves two preachers and a bicycle.***
Did ya just now remember where ya left yer bicycle?
.
I feel bad when I misspell his name: It's Lewis, not Louis. I think I do that because I have a friend named Louis who pronounces his name Lewis
"I seem to remember someone around here stated if you can't preach it in 15 minutes you shouldn't preach it at all."
_________________________
When my boys were younger and the sermon was a little to deep, I would have them open their Bibles and read. I don't want to be a part of a fellowship where I am not always growing.
***I don't want to be a part of a fellowship where I am not always growing.***
Amen.
I would add where I can't help others grow as well. I seem to grow the most when I am leading small groups, teaching Sunday School, etc.
That looks odd. Let me fix it.
Nor do I want to be a part of a fellowship where I can't help others grow.
(It made perfect sense until I hit post.)
Thanks. I'll read it.
Another Grizzard line: "I am not going to get married again, I am just going to find a woman I hate and buy her a house."
No, I won't read it, but I'll try to listen to it on another computer.
In California, that would be half a house.
Thanks for the ping; it's too much to digest at one time (especially over a 30 minute lunch break) - will have to look at it later...
you mean this Piper?
John Piper is a popular Evangelical author and the senior pastor at Bethlehem Baptist Church, Minneapolis, Minnesota, but though the church is called Baptist it allows non-immersion “baptisms” for church membership.
In 2002 Piper proposed to the church that the constitution be amended to allow a candidate to reject believer’s baptism by immersion if he “sincerely and humbly believes that it would be contrary to Scripture and conscience--and not just contrary to family tradition or desires--to be baptized by immersion and thus to count his infant ‘baptism’ or his adult sprinkling as improper or invalid.”
This is heretical and is a very strange position for a so-called Baptist church to take. The Greek word “baptizo” means immersion and baptism is called a burial in Scripture (Rom. 6:3-4; Col. 2:12). There is not one example in Scripture of an infant being baptized. To the contrary, the requirement for baptism is faith in Christ and an infant is clearly incapable of that (Mk. 16:16; Acts 8:36-39; 16:30-33).
Many sincerely believe that their infant baptism or adult sprinkling is a genuine baptism, but they are sincerely misled and should in no wise be encouraged in their error by Baptist preachers.
Piper is a Calvinist who believes the strange heresy that regeneration precedes faith. Note the following statement:
“We believe that the new birth is a miraculous creation of God that enables a formerly ‘dead’ person to receive Christ and so be saved. We do not think that faith precedes ... the new birth. Faith is the evidence that God has begotten us anew. ... God begets us anew and the first glimmer of life in the newborn child is faith. This new birth is the effect of irresistible grace, because it is an act of sovereign creation” (John Piper, quoted from John MacArthur, Faith Works, 1993, p. 199).
Piper is also a New Evangelical ecumenist. For example, he was a speaker at the 2004 National Religious Broadcasters (NRB) conference in Charlotte, North Carolina, joining hands in that forum with Franklin Graham, James Dobson, Ted Haggard, and Pat Robertson, all of whom have a close relationship with the Roman Catholic Church. Graham follows in his father’s footsteps in turning converts over to the Catholic Church. Dobson has appeared on the cover of Catholic magazines and to our knowledge has never warned his many Catholic listeners to come out of Rome. Robertson wrote the foreword to A House United? Evangelicals and Catholics Together: A Winning Alliance for the 21st Century (NavPress, 1994). He said that Catholics and Protestants “have a moral imperative to join together” to oppose cultural evils such as abortion and praised Roman Catholic Keith Fournier for his “deep dedication to helping to heal the divide” that “separated the Body of Christ.” Three years earlier Robertson had invited Fournier to be the executive director of the American Center for Law and Justice at Regent University. Haggard, Senior Pastor of New Life Church in Colorado Springs and president of the National Association of Evangelicals, said in October 2005: “New Life doesn’t try to ‘convert’ Catholics” and “the church would never discourage its members from becoming Catholic or attending Catholic Mass” (The Berean Call, Jan. 2006). Three Roman Catholic organizations were active at the 2004 NRB conference. The Global Catholic Network ran an ad in the NRB newspaper each day and rented exhibit space. Priests for Life handed out packets of their material; and Catholic Answers, which promotes Roman Catholic dogma, also participated.
Dr. Ralph Colas, who wrote an eyewitness report of the meeting, concluded: “This year some speakers, like John Piper, had more Bible content than is usually presented at NRB conventions. However, not one identified the apostates, Roman Catholicism as well as those who embrace extra-biblical revelations and dreams, as being a threat to the people of God. As it is so often at such new evangelical meetings, it is not necessarily what they say--but what they fail to say that creates the confusion and further compromise. The NRB continues to be a hodgepodge of believers and unbelievers, and its broad inclusivism reveals it fits exactly in the center of the new evangelical camp.”
Regardless of the good things that he might teach, John Piper is a New Evangelical and a Calvinist who despises Scriptural baptism and should therefore be avoided (Rom. 16:17; 2 Thess. 3:6).
“Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them” (Rom. 16:17).
“Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us” (2 Thess. 3:6).
http://www.wayoflife.org/fbns/awarning-johnpiper.html
Every succesful Calvinistic soul winner preaches like an 'Arminian' one.
A consistent Calvinist would have to preach this message, 'God has already decided who is going to be saved and who isn't, so sit patiently and wait to find out if you are the one who got chosen'
2Ti 4:3 For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;
2Ti 4:4 And they shall turn away their ears from the truth, and shall be turned unto fables.
2Ti 4:5 But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.
Disclaimer: Opinions posted on Free Republic are those of the individual posters and do not necessarily represent the opinion of Free Republic or its management. All materials posted herein are protected by copyright law and the exemption for fair use of copyrighted works.