Archives For November 30, 1999

Chicago, IllinoisCOMMENTARY | While many college students were using summer break to relax and catch up on some much-needed sleep, one group of undergrads dedicated their downtime to proclaiming the name of Jesus throughout the city of Chicago, one of our country’s biggest mission fields.

The North American Mission Board started a program a few years ago called Generation Send. They identified 32 cities in great need of laborers and then sent students out to work in them. This past summer almost 400 youth showed 16 of these cities the love of Christ as they learned what it meant to live a life on mission in an urban context.

Students from Georgia, Texas, Louisiana, and Tennessee were excited to come and serve in the unique and diverse community of Chicago. They arrived at the beginning of the summer with few expectations for the coming months but to see Christ glorified.

Chicago contains 77 neighborhoods filled with people from across the world. It is the third largest city in the U.S., but less than 10 percent of the population is involved with an evangelical church. They are in desperate need of the gospel and for people to come and serve in the name of Christ.

Two of the student leaders through Generation Send, known as mobilizers, were returning to Chicago for the second summer in a row. They had become extremely burdened for the city and wanted to continue sharing that passion with others. Looking beyond all the glitz and the glamour, Chicago is still a place where people have real needs and individuals are desperately lacking gospel truth. Realizing this firsthand has a way of leaving an imprint on one’s heart.

Four mobilizers led teams of 3-10 people in four of the 77 Chicago neighborhoods. Students engaged business owners, college students, young professionals, different ethnic groups, families, and many others for the gospel.

Every week a Generation Send student would encounter someone who needed to hear God’s truth. And many times they were receptive to it. Less than halfway through the summer, students couldn’t bear the thought of going home and leaving these people behind.

In July when it was time to say goodbye, one team had the privilege of leaving Bibles with a Muslim family who owned a restaurant that they visited several times a week. Another team came alongside a church planter and his family and helped them prepare for their first Sunday preview service. In a matter of only six weeks, these students from Georgia, Texas, Louisiana, and Tennessee were completely broken for this place that desperately needs Jesus.

One mobilizer has now made the commitment to move to Chicago. In September she will move from her quiet, small town in Louisiana to the chaos of the Windy City, all to further the gospel. Another student is also praying about becoming a church planter there in the coming years. Many others have already committed to bringing teams back next summer and will continue to pray for Chicago throughout the year.

All throughout scripture we see God’s people burdened for cities that were in need of Him. In the book of Nehemiah we encounter a man who asked his King to return to Jerusalem, a city he once called home. He was so burdened for the people of Israel and for the city of Jerusalem that he wanted to make new again what was destroyed. The task was not easy and the burden was not light, but he was determined to obey and honor what God had called him to do.

This theme of being burdened for God’s cities continues today. God is calling his people back into the cities so that the gospel may go forth. Cities are considered the heart of our country and we need the people who live in them to have repentant hearts and put their faith in Jesus Christ. Please pray for Chicago and for students preparing to join the mission field there.

And he said to them, “The harvest is plentiful, but the laborers are few. Therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest” Luke 10:2 (ESV).

Carrie Campbell is a teacher in Beardstown. She has served as coordinator for NAMB’s Generation Send summer missions program in Chicago for two years.

How is tithing like football?The numbers may be surprising. A people who claim generous giving as a way of life, with the biblical standard of 10% as their benchmark, give only about 3% of their income to charitable causes, including their local church.

And of evangelicals, only

12% qualify as tithers, giving 10% or more of their income to their church (or other organizations), according to researcher George Barna.

So, what’s the disconnect? We talk about tithing. We teach tithing. But many believers don’t tithe. Why?

And here’s a better question: What’s at stake if we don’t give generously?

First and ten

The play is complete, the ball is down, but the purpose of the next play is unclear. If the football has been moved 10 yards, it’s a first down and the offense gets to start counting its march downfield from its new vantage point. If not, the play could be the last, for now. Ground gained could be lost.

So the chain gang comes in from the sidelines to measure the advance of the ball. Was it 10? Is the offense positioned to start another advance?

Similarly, in ministry, gospel advance is often determined by the resources available to move the mission forward. And month after month, we call in the chain gang to measure our progress financially.

Sometimes we pass the line.

Often we fall short.

At issue is how we teach people to give, and how we budget based on those expectations.

Many evangelicals have a firm commitment to tithing as a New Testament command. Tithing is commanded in the Old Testament. In fact, multiple tithes are collected from the Israelites to support the priests, the temple, and the poor.

It is the prophet Malachi who puts the sharpest point on the one-tenth rule: “Will a man rob God? Yet you are robbing Me!….By not making the payments of the tenth and the contributions. You are suffering under a curse, yet you—the whole nation—are still robbing Me. Bring the full tenth into the storehouse so that there may be food in My house. Test Me in this way,” says the Lord of Hosts (Mal. 3:8-10, HCSB).

When Jesus speaks about giving 400 years after Malachi, the tenth is assumed (Matt. 23:23). But Jesus, criticizing the legalistic actions of the Pharisees, expresses concern about the heart in giving. And Paul prescribes giving that is compassionate, generous, systematic, and regular (1 Cor. 16:1-2).

Some would argue that the tithe is still in place for New Testament believers, that it is still a command. Others contend that, free from Law, the tithe becomes a benchmark for believers who choose to give, and that the command is instead generosity.

Call it obedience

Former Illinois pastor Rick Ezell frames tithing as an act of obedience. “If you are tithing, you are being obedient to God’s instructions. But remember that tithing has always been the floor—the place to begin, not the ceiling—the place to end, of giving to God’s work.”

In a recent devotional for his South Carolina congregation, Ezell advised taking steps to correct faulty giving patterns. “If you are not tithing, perhaps it is because of poor money management. Many believers don’t tithe not because they don’t want to, but due to their current economic situation and spending habits. Maybe you need to spend some time examining your expenses and evaluating your priorities.”

“I am very direct about preaching and teaching on generous giving,” said Doug Munton, pastor of First Baptist Church of O’Fallon. He holds up the tithe as the standard. “I have tithed and beyond all of my life and this is extremely valuable to my spiritual life. I preach on the importance of a generous life.

“Generous giving (tithing and beyond) is one of our expectations of members of FBCO. And generous giving is one of the great joys of my life.”

For Bryan Price, pastor of Love Fellowship Baptist Church in Romeoville, the tithe offers clarity. “For me, the idea of tithing gives a better guideline for people, gives a benchmark,” Price said. “Focusing on giving (rather than tithing specifically), that benchmark was missing.”

Both Munton and Price preach regularly on giving. Munton leads an annual stewardship emphasis. And Price returned to a financial series after a two-year break when he was encouraged by church leaders to address the issue again.

“Having discussion with our elders, I asked our Sunday school to join me (in a stewardship emphasis). Price admits he feels some tension when preaching on giving. “You don’t want to come across trying to beat people over the head about money,” he said, but “we made a concerted effort, and it proved beneficial.”

Especially among younger people. “You would think people would be familiar with tithing, but we have younger people coming up and newly marrieds. They’re hearing these things for the first time really.”

And the results? “We have definitely seen an increase in giving in the past several months,” Price said.

The head of an organization called Generous Giving, Brian Kluth, says pastors can’t be shy about teaching on money. “We need to learn to be open-handed people in a tight-fisted world.” Kluth had considerable success as a pastor leading his Colorado congregation in giving. “Every time you give to the Lord, you are declaring who your source is, who your help is,” Kluth said.

In a recent blog post on tithing, Southern Baptist Convention President Ronnie Floyd warned against greed as the enemy of generosity: “Somehow we must grow in our faith enough to understand that when we do not give biblically by both tithing and practicing generosity, we are not walking in godliness.”

But, he admits, it will take support from the pews to overcome reticence to address money issues. “Lead the way laypeople, encouraging your pastor to preach on tithing and generosity. Encourage and defend him both privately and publicly,” Floyd wrote.

Floyd’s comments come as the SBC strains to rebound in Cooperative Program giving to missions, and to answer long-term questions about funding for SBC missions on all fronts. The potential for gospel advance would be almost unimaginable, if the biblical standards for generosity were heeded.

What if we all tithed?

Empty Tomb, Inc., a Champaign-based research firm, asked this question when average giving by church members was at its lowest point in their annual surveys (2.46% in 2008): What if all givers tithed? The researchers projected that if every church member in the U.S. gave 10% rather than the average 3%, the additional amount available for kingdom work would be $172-Billion.

Empty Tomb speculated, “If those members had specified that 60% of their increased giving were to be given to international missions, there would have been an additional $103-Billion available for the international work of the church. That would have left an additional $34-Billion for domestic missions, including poverty conditions in the U.S., and this all on top of our current church activities.”

Meanwhile, the ball moves ahead in fit and starts, while the measuring gang rattles the chains on the sidelines.

Eric Reed is editor of the Illinois Baptist where this article first appeared in the September 21 issue. Read the Illinois Baptist online now.

Sad truth: Pastors are sinners tooCOMMENTARY | John Gibson was fun and funny. He was smart and caring. He was a good teacher and a fine preacher. He was also troubled. He wrestled with depression for many years, and recently we learned he struggled with pornography.

That came to light because John confessed it in his suicide note.

I said “no way” when LifeWay Research President Ed Stetzer predicted 400 pastors might resign on the Sunday after 32 million names were revealed in the hacking of adulterous hook-up site Ashley Madison. Again I said “no way” when others predicted a wave of suicides among those outed in August.

In the end, Patheos blog reports, three Christian leaders resigned and one died.

I knew the man who died.

John Gibson was a few years ahead of me at New Orleans Baptist Theological Seminary. If memory serves, he was working on a doctorate and served as grader for my evangelism professor. He left to pastor a church, and some years later returned to New Orleans to serve on staff and eventually to teach. Some people knew of his struggle with depression. There aren’t many secrets on a seminary campus.

But apparently his wrestling with sexual addiction was not widely known. Gibson’s wife, Christi, said her husband knew he would lose his job when his name appeared on the hacked list, and he couldn’t face the humiliation.

Christi found his body in their seminary campus home on August 24. Then she had to tell their two children.

“There is brokenness in every single one of us. We all have things that we struggle with,” she told CNN last week. “It wasn’t so bad that we wouldn’t have forgiven it, and so many people have said that to us, but for John, it carried…such shame.”

Gibson’s family shared some of his story in a service at the seminary chapel. “My dad was a great man,” son Trey, 24, said. “He was a great man with struggles. My dad reached a point of such hopelessness and despair that he took his own life.”

“I still believe it could have been fixed,” Gibson’s wife said to cable news viewers. “It could have been healed.”

As a newsman, not much surprises me anymore. As a pastor, not much disappoints me, except the lack of grace when people need it most. To the sad truth that pastors are sinners, we offer this good news: Jesus died to save sinners.

Including pastors.

DER

Thank you, Esther Eggley

Lisa Misner —  September 10, 2015

Esther Eggley(Editor’s note: Our friend and co-worker Esther Eggley shared a special thought with the IBSA staff recently. )

COMMENTARY | I have been struggling with feeling that the best of my life is past. Sometimes I wonder if anything I have done has been Kingdom worthy. In years past I have served as a youth department director, Bible study leader and mission trip sponsor, among other things.

(During one week in July), Facebook was a vehicle of encouragement to me. I have observed FB posts from former youth I had the privilege to work with who are now leaders. One post listed a concern about getting a building ready for VBS because in Okinawa they were expecting a major typhoon.

One gal was thrilled with the attendance of her VBS in Nevada. Another gal was highly excited with the events taking place at Glorieta, New Mexico, with her youth group from Texas. Two people were busy working here in Illinois with their VBS. Another was sharing her experiences from her VBS in Virginia. One fellow was busy with VBS in Ohio and another one in New Mexico.

Recently, I ran into a lady I had not seen for close to twenty years. I was happy to find out that she is very active in a Southern Baptist church in Nashville, Tennessee. Her sister’s family is very involved planting a church in Wyoming.

I’ve been encouraged and blessed with this information. I hope this does not come across as braggadocios, but I feel God gave me the privilege to serve him in some small way and that makes me happy. It is my hope that God has more for me to do in the future, but for a day or two I think I will just enjoy thinking about how these young lives are serving the Lord.

Esther reports her church, Chatham Baptist, witnessed the salvation of 9 children in VBS this summer.

“Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain” (1 Cor 15:56).

Screen capture from WCPO

Screen capture from WCPO, courtesy BPNews.net.

BREAKING: Davis has been released from jail on the condition that she shall not “interfere in any way, directly or indirectly, with the efforts of her deputy clerks to issue marriage licenses to all legally eligible couples.”

COMMENTARY | The jailing of Rowan County Kentucky Clerk Kim Davis by a U.S. District judge for refusing to issue marriage licenses to same-sex couples due to her Christian convictions, has caused about debate among Christians about whether she should or should not resign her position.

Southern Baptist Theological Seminary President Albert Mohler addressed the recent events on his blog, AlbertMohler.com. “The Christian church has long struggled to understand how Christian faithfulness is translated into faithful decisions in any number of political and legal situations,” he wrote. “How would a faithful congregation advise Mrs. Davis to fulfill her Christian commitment?”

He poses this and other questions which he answers, “There is no automatically right answer to these questions. Each can be rooted in Christian moral argument, and any one of these options might be argued as right under the circumstances.”

Mohler also examined the religious liberty issues raised by Davis’ incarceration, “Without doubt, the legalization of same-sex marriage will mean especially hard questions for Christians who hold government office — and especially those offices that deal most regularly with marriage.”

In a commentary, World magazine’s Marvin Olasky explains the difference between freedom of religion and freedom to worship. “Kim Davis is free to worship God in her church on Sunday mornings as long as she bows to the idol of same-sex marriage,” he wrote. “Otherwise, she stays in jail until she’s worn down or a judge’s heart changes. We have other national idols, such as political correctness and the welfare state, but this is the one in the spotlight now, and her refusal to bow is a big story.”

Over at the Ethics and Religious Liberty Commission’s website, President Russell Moore and Director of Policy Studies Andrew T. Walker, discuss the complexity of the issues involved. The two wrote, “We must be very clear about the distinctions here between persons acting as an agent of the state and persons being coerced by the state in their private lives. If the definition becomes so murky that we cannot differentiate between the freedom to exercise one’s religion and the responsibility of agents of the state to carry out the law, religious liberty itself will be imperiled.”

Sources: AlbertMohler.com, Ethics and Religious Liberty Commission, The Courier- Journal, World Magazine

Why Mission Illinois?

Lisa Misner —  September 7, 2015

COMMENTARY | As a state association of almost a thousand churches, we challenge one another every year to give a special offering in support of the Great Commission task we share here in Illinois. While September is the focused time for emphasizing the Mission Illinois Offering, churches or individuals can give at any time during the year.

But if you’re like me, someone appeals to you every month, perhaps every day, to give to a different need or cause. How do you decide what to prioritize in your giving? What deserves your most loyal and generous support? Let me share what I try to communicate consistently about why I give generously to the Mission Illinois Offering, and why I urge others to do the same.

  • First, I want my giving to be focused on delivering the Gospel.
  • Second, I want my giving to prioritize the work of local churches.
  • Third, I want my giving to partner with those who believe and teach Baptist doctrine.
  • Fourth, I want my giving to be entrusted to people and organizations that are both effective and accountable.

Nate Adams

Frankly, the Mission Illinois Offering gives me one of the best, most trustworthy channels available for meeting all four of those criteria. Here’s why I prioritize it in my own personal stewardship:

The MIO is focused on delivering the Gospel. Each year, more than 300 IBSA churches receive customized training in evangelism, and many others receive resources or financial assistance with evangelistic events. In addition, more than 80 evangelistic church plants are currently underway in Illinois, about 25 being started each year, each one pressing the Gospel into urban neighborhoods or unreached communities and seeing new people come to faith in Christ. Our shared missionary efforts on college campuses or through urban ministries like the Christian Activity Center all deliver the Gospel as their top priority.

The MIO prioritizes the work of local churches. There are many good parachurch organizations and charities that are doing many good things, and I personally support some of those. But I believe that God’s primary, enduring channel for delivering the Gospel and making disciples is the body of Christ expressed in local, New Testament churches. The MIO helps deliver direct assistance and encouragement to local churches through training, consultation, conflict resolution, and countless other resources designed to strengthen local churches into greater effectiveness.

The MIO partners with those who believe and teach Baptist doctrine. In addition to parachurch groups, I believe there are many other churches, especially evangelicals, who are also advancing the Gospel and making disciples. If resources were unlimited, I would probably support them all!  But I want to reserve my most generous missions giving for the efforts of missionaries and church planters and pastors and churches who understand and teach the Bible and at least its broad doctrines consistently with Southern Baptists around the world and across the generations.

And finally, the MIO is entrusted to those who are both effective and accountable. Every year Illinois Baptist churches elect boards and committees that oversee the work of IBSA. Devoted staff members are employed to work hard at the above priorities, and to deliver detailed, public reports of the results, the finances, and the continued needs of our cooperative work advancing the Gospel. I can always know how my MIO dollar is invested and what results it is producing.

Illinois is a flat state geographically, but the task of advancing the Gospel and establishing effective Baptist churches here is often a steep, uphill climb. It’s only possible through the sacrificial, cooperative giving of Baptist people in Baptist churches. I hope the above answers to the question, “Why Mission Illinois?” will give you the same strong motivation I have again this year to give generously through the Mission Illinois Offering.

(If your church does not collect a formal Mission Illinois Offering, you can still contribute directly by going to www.ibsa.org and clicking on the “donate” tab. Or mail your gift labeled “MIO” directly to IBSA at 3085 Stevenson Dr., Springfield, IL 62703.)

Nate Adams is executive director of the Illinois Baptist State Association. Respond to his column at IllinoisBaptist@IBSA.org.

Keeping Sheep
By Nick Rynerson

Springfield | The question is a familiar one. Most pastors and church leaders have asked it at some point: Why are people leaving the church? Every denomination has felt the effects of decline, even Southern Baptists who had maintained growth overall until recently.

To find out why people are really leaving the church, Rodney Harrison set out to interview former Southern Baptist church members and get the real story. He rode his motorcycle all over the country and visited more than 500 former church members in Illinois, Minnesota, Wisconsin, South Dakota, North Dakota, Iowa, Arkansas, Missouri, Kansas, Texas, Washington, and California.

The Dean of Online Education and Director of Doctoral Studies at Midwestern Baptist Theological Seminary, Harrison explained his findings at the 2015 Midwest Leadership Summit in Springfield.

Harrison observed that not all churches are losing members, but churches in decline have some characteristics in common. Here’s his summary of what the 500 former members told him.

1. People left churches where they didn’t feel the presence of God.

What Harrison said he most often heard in his research was “I just didn’t feel the presence of God [in that church] anymore.” Former members often described their former churches as nice places, but lacking, as Harrison put it, “the manifest presence of God.” People left churches “where they don’t feel like God was showing up” more than for any other reason during his qualitative study.

“God’s manifest presence is conditional,” Harrison said. “Rampant sin hinders God’s manifest presence. Often times we invite people to a church that has ‘the flu’—it’s spiritually sick—and we wonder why people come and don’t stay.”

2. People left churches that didn’t value women.

The second most common reason cited for departures among the 500 people Harrison interviewed was disagreement over the roles of women in church life. Some reported feeling that women didn’t have the opportunity to exercise their gifts in fulfilling ways in the churches they attended.

According to him, this does not mean people left because they rejected the complementarian view of men and women. Instead, he said the former SBC church members felt women were under-valued and their contributions weren’t meaningful at the churches they had attended.

Harrison argued there is a biblical precedent for women serving in meaningful ways in the church, citing the examples of Mary the mother of Jesus, Mary Magdalene, Martha, and Lydia. His research shows, however, that in our time, the roles of women in the church deserves further study before it becomes even more divisive.

3. People left churches that focused on debatable issues.

Specifically, in Harrison’s research, disagreement over alcohol use was an issue for some who left. Harrison heard stories of people who chose to leave after they began to serve in leadership, but were asked to sign a covenant forbidding alcohol use.

Harrison recalled a story of a man that was involved at a Southern Baptist church for a while and began serving in leadership roles as a layperson. When he was asked to sign a covenant, the man had to make the difficult decision to leave the church because he was employed in the wine industry.

Churches certainly have the option to ask members to abstain from certain things, even if the Bible does not expressly forbid them. But Harrison said many ex-church members they did not feel that this issue was properly handled in their former churches. Doubts raised in one theological debate raised questions over other issues and caused growing distrust of their leaders.

4. People left churches in conflict.

When strife breaks out in a church that has nothing to do with matters of orthodoxy or faithfulness, people get burned and leave, Harrison said. Many of the churches people left did not have plans in place to deal with church discipline and conflict.

Without a process in place, conflicts often escalated and became antagonistic. Harrison found that conflict came from both the pulpit and the pews. Anecdotally, his interviewees reported that antagonistic members were rarely dealt with in a healthy manner, and pastors often felt unequipped to deal with conflicts.

5. People left uncaring churches.

Ultimately, if a church doesn’t care for its people, people don’t end up caring much for it. Ex-members interviewed told stories of feeling neglected. One of Harrison’s anecdotes told of an elderly woman who spent six months in the hospital without a single visitor from her church.

“Are we ministering to our members?” asked Harrison. “If the answer is ‘no,’ be prepared for diminishing numbers.”

COMMENTARY | Mark Coppenger

Mark_CoppengerIn late February, I was in St. Louis for a meeting of the American Philosophical Association, a trip connected with my work as an apologetics prof at Southern Seminary. I figured that since I was in the area, I would visit the suburb of Ferguson, recently aflame on international news.

I was surprised at a number of things: that the city had not been reduced to Beirut, but that the vast majority of buildings were unscathed, and business alive; that the Indians who ran the store Michael Brown robbed would speak freely of the incident; that a chain fence with hundreds of inscribed streamers spoke promise more than anger, e.g., “The sky’s the limit.”

But my big Ferguson moment came at the downtown meeting, where the philosophers devoted a three-hour session to the riots. After attending presentations of other papers, I was able to make the last hour of the panel discussion. There I heard unrelenting disdain for the city and police and an unbroken strain of lament for the victimhood of Brown. And the moderator was fielding audience jeremiads without rebuttal.

When one of the panelists asked what philosophers might bring to the table, I raised my hand to suggest that we could use more Socratic give-and-take instead of the “groupthink” I was hearing. I also said that I could tell my grandson (who is white) in an affluent suburb of Nashville to expect very bad things to happen to him if he ever shoplifted, manhandled the clerk, or menaced a policeman who confronted him. My comments were not well received.

Look, anybody whose been the victim of a speed trap or addressed with gratuitous surliness by a cop has had at least a small taste of what blacks were protesting in Ferguson. The Department of Justice report pictured a sorry system of fine-doubling and a virtual debtor’s prison for some, policies that fell particularly hard upon poor blacks.

Of course, there’s a school of thought that says I have no right to speak a word of judgment on Brown or the rioters since I’ve not suffered the indignities of systemic racism, etc. But we face that sort of argument all the time in ethics. During the Vietnam War, they told us we had no right to judge Lt. Calley for the My Lai massacre since we hadn’t shared the horrors of infantry combat in Quang Ngai Province.

Similarly, we’re told we guys have no business telling a woman she has to carry a child to term since we never have to endure unwanted pregnancy. On it goes, whether you’re trying to bring a biblical word to bear on divorce and remarriage, homosexuality, or tithing. Of course, this makes ethics a joke, since feelings and testimonies of victimhood can trump standards at every turn.

One side says you really can’t make the call until you’re in their shoes. The other side says that “in their shoes” is often a bad place to make the call, since you may well be addled by the hurly burley of trials and emotions. This turns into a game of self-serving story telling, a war of anecdotes, when what we need is dispassionate moral clarity.

It is far better to sort things out, Bible in hand in your armchair or prayer closet, before descending into the chaos.

Reflecting on Ferguson, I’ve returned to Galatians 3:28: “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.” This is essentially a salvation passage, one that feminists have tried to press into service against male leadership in the church and home. I hope I’m not joining the ranks of Scripture twisters in quoting it to stand up for universal standards of Christian morality, where all are subject to biblical guidelines, no matter how exalted or degraded their circumstances may be.

In Amos 7, God hangs moral plumb line beside the culture, and I think that color-blind Galatians 3:28 does the same thing.

Mark Coppenger is professor of apologetics at Southern Baptist Theological Seminary. He was formerly president of Midwestern Seminary in Kansas City, and founding pastor of Evanston (IL) Baptist Church.

COMMENTARY | Meredith Flynn

PrintOne of the major stories out of last year’s Leadership Summit hosted by the Ethics and Religious Liberty Commission was the negative reaction on social media. In fact, the “Reporter’s Notebook” column space in the following issues of the Illinois Baptist was devoted to “angry birds” who spoke out on Twitter about the speaker line-up, the subject matter, and the opinions expressed.

It seemed like almost everything that was said (or tweeted or blogged) at last year’s meeting made somebody mad.

This year, not so much. Yes, there was some chatter, according to tweets after the event, about Baptists having an agenda for tackling this year’s topic, racial reconciliation. At least one poster noted the Southern Baptist Convention should be honest about its past in regards to slavery and racial division. (One whole panel discussion and pieces of other messages were devoted to the topic.)

But most of the Twitter feedback was positive. Maybe it was because much of it came from inside the summit. Racial reconciliation may not have drawn the same large online audience as last year’s topic: sexuality. Or, there’s this possibility: At its core, the summit was a meeting about a problem that every Christian can identify with, and one for which even those outside the church see the need for a solution.

Divisions exist around racial identity, and in recent days, they have been especially ugly, violent, frightening and real.

Leaders at the summit seemed to view racism as a common enemy. And, for Christians, as sin. There are some things you don’t do anymore once you have a relationship with Christ, said recent Southern Baptist Convention President Fred Luter.

“Don’t tell me you’re saved and still lying like a rug. Don’t tell me you’re saved and still cussing like a sailor. Don’t tell me you’re saved and still mean as a pit bull. Don’t tell me you’re saved and still don’t like someone because of the color of their skin.”

From the podium in Nashville, summit speakers talked about racial division as a universal problem, and a universal responsibility. Thabiti Anyabwile compared having skewed ideas about racial identity to walking into a cafeteria and seeing one table of diners that look like you, and one that doesn’t. You immediately think the table that looks like you has something in common with you, and is therefore safe for you.

“The mind is a relentless stereotyper,” Anyabwile said. No matter who you are. At the ERLC Summit, speakers and attenders were unified by that knowledge, and in the belief that the gospel is the only thing that has the power to reconcile people to God and to one another.

And the angry birds, for the most part, stayed away.

Meredith Flynn is managing editor for the Illinois Baptist newspaper.

COMMENTARY | Nick Rynerson

“Pop culture” is often treated like a dirty word in the church—thought to consist of mostly irredeemable entertainment produced to make money off the masses. A common approach is to avoid secular music, films, art, and television, or at least to not admit to consuming it all that much.

But that isn’t often what our real lives look like. Most of us are at least closet pop culture consumers—we indulge in one or two sitcoms, a favorite secular radio station, or a superhero movie every now and then.

And maybe that’s okay.

Nick_Rynerson_March15Popular culture is not the enemy; first and foremost, pop culture is a place for storytellers to, well, tell stories. Moral discretion is important. (And biblical! See 1 Corinthians 8:7-9.) But we miss a wealth of spiritual and theological depth if we chalk up all entertainment created by non-Christians as irredeemable and misguided; we also miss out on the opportunity to identify and empathize from a distinctly Christian perspective (Acts 17:28).

Stories offer us insights into our culture’s longings, revealing God’s truth in the world around us. In his excellent book “The Stories We Tell,” Kentucky pastor Mike Cosper reminds us that a story is never just a story—it’s a window into our culture’s imagination and longings (see Romans 2:12-15).

“Storytelling—be it literature, theater, opera, film, or reality TV—doesn’t aim at our rational mind . . . It aims at the imagination, a much more mysterious and sneaky part of us, ruled by love, desire, and hope,” Cosper writes. “When people, against their better judgment, find themselves hooked on a show, we can trace the line back to find the hook in their imagination.”

Stories, according to Cosper, can reveal much more about a person, people group, or culture than a strictly informative presentation or a list of facts. Stories communicate what people truly desire.

Take, for example, a certain Best Picture nominee from last year. The movie contains some strong language, an ambiguous ending, and other elements that might lead some Christians to believe that it has nothing to offer spiritually (and for some to wisely not engage the film). However, if we look closer, we can clearly see some distinct things the storytellers—the director, writer, characters, etc.—believe about God, life, and themselves.

Without spoiling the film, which centers on the relationship between a talented young jazz drummer and his demanding/abusive instructor, the characters have a very human desire: to be great. The devotion of the characters to the pursuit of greatness, and its sway over their future happiness, is deeply identifiable. Like the Tower of Babel in Genesis 11, the characters sacrifice their life for the pursuit of self-glory, predictably leaving themselves and others miserable.

Ever since the Fall, man has been trying to claw his way back to perfection. Everybody longs for his or her flaws to be taken away, and many of us think that if we just work hard enough, we will reach the promised land of perfection.

As Christians, we know this is vanity (Romans 3:23), but the characters in the film sacrifice their lives and their sanity to meet every iota of their own personal law. This pursuit is hardwired into us and until we find personal and entire perfection in Christ, we will always fall short.

That’s serious, biblical truth, communicated (probably unknowingly) in a 2-hour movie produced with a secular audience in mind. The next time a movie, song, or TV show comes on that you are tempted to write off as irredeemable, consider if it might have something to teach us about God, the creator of all things.

In Acts 17:22-27, Paul not only quotes Greek poetry, but also alludes to the radical truth that we’re put where we were (i.e., in our cultural context) to speak eternal truth into subjective cultural contexts. In his book, Cosper uses this example to illustrate a distinctly Christian way of story-listening.

“As Christians living in the midst of these stories, we have an opportunity to both learn and bear witness. Stories teach us a lot about ourselves and our neighbors, and they provide windows into how our world is wrestling with the effects of the fall.

“They also present opportunities to respond with the truth.”

Nick Rynerson is a staff writer for Christ and Pop Culture and works for Crossway in Wheaton.