Archives For Albert Mohler

The New Reformers

ib2newseditor —  October 12, 2017 — 1 Comment

You’ve heard about the “old” Reformers such as Luther, Calvin, and Zwingli. Their recovery of core biblical doctrines paved the way for what we call Protestantism.

Those first Reformers certainly did not agree on everything, but when it came to the mysterious interplay of divine sovereignty and human responsibility in salvation, they all leaned toward prioritizing God’s role. This position has come to be referred to as ‘Calvinism’ or ‘Reformed theology.’

Yet from the earliest days of Protestantism there arose an alternate stream that tilted toward a greater emphasis on human free will. This camp is generally called ‘Arminian’ or ‘non-Reformed.’

Throughout the last 500 years of Protestantism, each of these traditions has enjoyed times of ascendancy and also experienced periods of decline in popularity. Even among Baptists, both strands have been present since the beginning, and continue to vie for influence today.

To the consternation of some and celebration of others, Reformed theology has been on the rise over the last several decades. In 2009, Time magazine even included the movement on its list of “10 ideas changing the world right now.” Here are some of the new Reformers who have been instrumental in Calvinism’s comeback:

JI PackerJ.I. Packer
Though he is British, J.I. Packer’s impact on late 20th- and early 21st-century American evangelicalism has been profound. Better known for his writing than his speaking, Packer’s books and articles have re-introduced the spirit of the Puritans to new generations. While displaying theological meatiness, genuine and lively piety also comes through in his works, like the best-selling classic “Knowing God.” And his book “Evangelism and the Sovereignty of God” seeks to dispel the idea that Calvinists do not have motivation to share the gospel.

 

RC SproulR.C. Sproul
Together with Packer, R.C. Sproul was a key figure in the “Battle for the Bible” in the 1970s and 80s that produced an articulation of inerrancy that continues to moor many evangelical institutions. In addition to being a popular author, Sproul is also a pastor in Florida and founder of Ligonier Ministries that spreads his teaching through multiple media. Countless people have been introduced to Reformed theology through Sproul and his teaching that if God is not sovereign, God is not God.

 

John MacArthurJohn MacArthur
Meanwhile, on the West Coast, the faithful ministry of John MacArthur plods on. He is best known for his expositional preaching ministry through books of the Bible. In almost 50 years at Grace Community Church in Sun Valley, Ca., he has preached on every single verse of the New Testament. His Calvinistic flavor is distributed through his radio program “Grace to You,” his conference speaking, and the school he founded, The Master’s Seminary.

 

John Piper

John Piper
Calvinism can be found in several different forms. Packer is an Anglican. Sproul is a Presbyterian. MacArthur is a non-denominational dispensationalist. The next, and arguably the most influential, of the new Reformers is a Baptist. John Piper left academia for the pastorate in 1980, serving at Bethlehem Baptist Church in Minneapolis until he retired in 2013. His preaching passionately portrays a big and majestic God who is most glorified in us when we are most satisfied in him.

Piper is known for re-applying the emphases of 18th-century pastor-theologian Jonathan Edwards to today, combining rigorous biblical thinking with white hot religious affections. Piper’s most famous book, “Desiring God,” became the name of his ministry which furthers Reformed theology largely through free online content. Now retired from pastoring, he is still a sought-after speaker and is chancellor of Bethlehem College and Seminary, which he founded to further spread a passion for the supremacy of God in all things for the joy of all peoples through Jesus Christ.

 

Tim KellerTim Keller
If Piper is best known for directing attention to God’s glory, Tim Keller tries to help people see that the pinnacle of God’s glory is his grace in the gospel of Christ. Keller co-founded The Gospel Coalition, a broadly Reformed network of churches that advocates for gospel-centered ministry.

He has also done more than any other to highlight cities as strategic places for gospel ministry. Keller planted Redeemer Presbyterian Church in the center of New York City in 1989. After seeing dynamic conversion growth over the last 20-some years, he has just recently retired from the senior pastor role there. Now he works with the church planting center that spun off from his church and has helped start 423 new churches in the last 15 years. Keller waited well into his ministry before publishing much, but now he is cranking out about a book a year, many of which model how to winsomely engage today’s secular city-dwellers with the gospel.

 

Al MohlerAl Mohler
Al Mohler has been the president of The Southern Baptist Theological Seminary (SBTS) since he was 33 years old. In his book “Young, Restless, Reformed,” Collin Hansen called SBTS “Ground Zero” not only for the Conservative Resurgence in the Southern Baptist Convention (SBC), but also the upsurge of Calvinism. Mohler courageously led the seminary to return to the Abstract of Principles, its original doctrinal statement, which not only reflects a high view of Scripture but also the Reformed bent that some claim was held by the founders of the SBC. Under his leadership, the denomination’s flagship seminary now claims to represent the largest number of students training for pastoral ministry in one place at any time in the history of the Church.

 

Mark DeverMark Dever
Mohler teamed up with friend and fellow Southern Baptist Mark Dever and others in 2006 to start a conference called Together for the Gospel, which has fanned the flame of Calvinism via bi-annual conferences. Dever also has pastored the historic Capitol Hill Baptist Church in Washington, D.C., since 1994, overseeing its renewal. Out of that experience he wrote a book titled “Nine Marks of a Healthy Church” that birthed a ministry by that name which seeks to build healthy local churches. Through materials, conferences, and internships, Dever has impacted many pastors seeking to reform the church.

While all the figures mentioned above are currently alive, they range in age from 57 to 91—not exactly young. Who will provide leadership for the next phase of this movement? Several new New Reformers have already crashed and burned.

Furthermore, there is a (white, male) elephant in the Reformed room—the list above includes no people of color or female voices. There are some signs Reformed theology is gaining traction in minority contexts, as seen in places like the Reformed African American Network (RAAN) led by Jemar Tisby. There are also Reformed conferences, blogs, and books popping up that are for and/or by women (e.g. Aimee Byrd’s “Housewife Theologian”).

In many ways, the future of the new Calvinism remains to be seen. But as a Calvinist would quickly remind you, “God knows, and he is in control.”

-Nathan Carter

Our differences are theological and generational—and growing.

Wittenberg Doors

Nailing his 95 theses to it on October 31, 1517, disgruntled monk Martin Luther made the church door at Wittenberg a famous 16th-century landmark, and a modern-day tourist attraction.

Five hundred years after Martin Luther sparked the Protestant Reformation with his publicly posted list of grievances against Catholic church leaders and practices, to say the movement made a lasting impact on Christians of all stripes is a gross understatement.

Southern Baptists have certainly been shaped by the doctrines of the Reformation, but the question of just how Reformed we are has created a growing divide in the denomination. As Christians worldwide celebrate the anniversary of the Reformation on October 31, Southern Baptists continue to wrestle with how deeply we will be people of the Reformation in the next hundred years or two.

In his 2017 book on the Reformation, Alec Ryrie wrote that “like all great revolutions, it had created a new world.” And, like all revolutions, the Reformation has come with its own set of growing pains. Over 500 years, believers and non-believers have struggled with the tenets of the Reformers, leading to the formation of many Christian denominations, and differing strains even within those groups.

Baptists have roots in the Reformation, but often hold with varying degrees of conviction to the five points of doctrine most closely associated with Reformed theology, or Calvinism.

In the past decade, the debate over theology in the Southern Baptist Convention has found a new home: Blogs have given voice to proponents of Calvinism, and also to those who consider their soteriological views to be more traditionally Southern Baptist. The two streams hold separate meetings and conferences, but also gather annually at the Southern Baptist Convention, and have pledged to focus on the primary issues of evangelism and the Great Commission, rather than letting secondary issues divide them.

But exactly what that looks like is unclear, as is how the theological debate in the Convention will ultimately affect Southern Baptist churches. With baptisms trending downward, the questions of why and how and when we do evangelism, and what we say when we do it, have never felt more important.

As Alabama pastor Eric Hankins told the Illinois Baptist, “The controversy (over Reformed theology in the SBC) isn’t driven by pragmatic issues of working together. It’s driven by the growing realization that the two soteriological systems are incompatible.

“Should I want to share the gospel [along] with someone who thinks I have a deficient view of the nature of conversion? We’re going to have to articulate very specifically why we want to continue to work together when we believe very different things, or one side is going to have to make some adjustments in its doctrine.”

Judging from the proliferation of passionate theological arguments shared over the past decade, that’s unlikely.

Diagnosing the divides
“I am not a Calvinist,” Southern Baptist Convention President Steve Gaines wrote in an e-mail exchange earlier this year. Yet Gaines, pastor of a Tennessee megachurch, leads a denomination that most admit is increasingly Calvinistic in its leadership, if not in its pews.

“Without question, Calvinism is increasing in the SBC. How will that affect the SBC in the years to come? I don’t know,” Gaines said in the e-mail interview with Kyle Gulledge, editor of the blog SBC Today.

“I am not a Calvinist. I believe God loves everybody the same, Jesus died for everybody the same, and that anyone can be saved….If someone hears the gospel and is not saved, it is because they chose to reject Christ, not because God chose not elect them to salvation,” Gaines said.

“Many Calvinists would have a problem with what I just said. Yet, I am convinced that what I just said represents the prevailing theological beliefs of the majority of Southern Baptist laypeople.”

Gaines’ words are echoed in the principles that bond Connect316, a group of Southern Baptist pastors and leaders who organized in 2013 around what they called a “traditional” Southern Baptist understanding of salvation theology. At the recent Connect316 meeting in Phoenix, Hankins pointed to the influence of Calvinism in the SBC over the past 25 years, noting, “It’s clear that traditionalists, even though we are the theological majority in the SBC, are the minority in terms of leadership and influence in the convention.”

Much of that influence emanates from SBC seminaries, including arguably the most influential Southern Baptist Calvinist, R. Albert Mohler, Jr., president of Southern Seminary in Louisville, Ky. Many credit him with facilitating the rise of Calvinism in the denomination. And two of his former staff at Southern are now leading SBC seminaries as well, Danny Akin, president of Southeastern, and Midwestern President Jason Allen.

Together, three of the six SBC seminaries have schooled a generation of pastors in the Reformed perspective. The question is whether any of the remaining three will shift their theological slant when new leadership takes office.

In 2006, Mohler sat down with another seminary president to publicly discuss the growing theological divide in the SBC. Paige Patterson, 74, president of Southwestern Baptist Theological Seminary and a non-Calvinist, was Mohler’s foil in two standing-room only sessions during the Pastors’ Conference in Greensboro,

Baptist Press’ reporting on the conversation between Mohler and Patterson emphasizes both men’s congeniality toward one another, despite their clear theological differences. “This is a conversation among close friends,” Mohler said. Each warned those who would agree with them against vilifying the other side.

“I would caution my non-Calvinist brethren against the conclusion that the doctrine of Calvin automatically means that a person will not and cannot be evangelistic,” Patterson said. “…One of the commands that the Lord gives is to take the gospel to the ends of earth. No Calvinist worthy of his stripe would thereby disobey a command of God.”

Mohler urged Calvinists to remember their first priority. “It is not healthy to have a person who will drive across the state to debate Calvinism but won’t even drive across the street to share the gospel.”

The seminary presidents pointed in 2006 to the key area of impact for today’s theological debate: evangelism.

Multiple views

Southern Baptist Convention President Steve Gaines (left) and other SBC leaders addressed several denominational issues, including theological differences, during a panel discussion at June’s annual meeting in Phoenix. With Gaines, panelists are (left to right) Albert Mohler, Danny Akin, ERLC President Russell Moore, J.D. Greear, Texas pastor Matt Chandler, Baptist Convention of Maryland/Delaware Executive Director Kevin Smith, and moderator Jedediah Coppenger.

Competing views on salvation
The level of debate intensified in the years leading up to 2012. Just before the 2012 SBC annual meeting, a group of Southern Baptists released “A Statement of the Traditional Southern Baptist Understanding of God’s Plan of Salvation.” Primarily authored by Hankins, the document lays out “traditional” Southern Baptist understanding on salvation, and calls out some “New Calvinists” for trying to establish their position as “the central Southern Baptist position on God’s plan of salvation.”

In its 10 articles, the statement addresses points of doctrine affirmed by traditionalists, and others they reject. For instance, on the election to salvation, the traditionalist statement says, “We affirm that, in reference to salvation, election speaks of God’s eternal, gracious, and certain plan in Christ to have a people who are his by repentance and faith.

“We deny that election means that, from eternity, God predestined certain people for salvation and others for condemnation.”

Mohler, responding to the statement, said it was time for the two sides to come together and talk. “May God save us from dividing into tribes, even as we gladly and eagerly talk with one another about the doctrines we cherish, and especially when we discuss the doctrines on which we may disagree.”

The traditionalist statement set the stage for a potentially contentious annual meeting in New Orleans, the very year that the Convention was set to take an historic step.

Trying to find common ground
“Calvin’s been around 500 years, and we have to debate this now?” SBC President Fred Luter winningly joked about the SBC theological debate on a visit to Illinois in 2013, nearly a year after he was elected the denomination’s first African American president. “Why do you guys want to do this on my watch?”

Luter’s good-natured handling of the debate surrounding theology was mostly mirrored at the New Orleans convention, as speakers from the podium urged unity despite differences. Messengers approved a resolution on the “sinner’s prayer,” affirming it as a biblical expression of repentance and faith. And that fall, SBC Executive Committee

President Frank Page appointed a Calvinism study committee to come to a consensus—of sorts—as to how Baptists could work together despite theological differences.

Prior to the Southern Baptist Convention in Houston in 2013, the Calvinism study committee released its report. In it, the group, which included Calvinists and non-Calvinists, wrote about what principles ought to govern theological conversation within the SBC, and detailed specific points of doctrine.

The report also included specific suggestions for Baptists operating within the theological tension, like how candidates for ministry positions (and the search committees interviewing them) ought to be “fully candid and forthcoming about all matters of faith and doctrine.”

Mohler and Hankins had a public conversation about their experience on the study committee in the fall of 2013, modeling for seminarians at Mohler’s institution how to have a dialogue about areas of disagreement. When the conversation turned to evangelism, Mohler used the example of John Wesley and George Whitefield—leaders who had different soteriological views, but who shared the gospel the same way, he said.

“I think we can mislead not only others but ourselves in thinking that we have to have an absolutely common unified soteriology in order to tell people about Jesus because, if so, Southern Baptists would have had to stop doing common missions a very long time ago,” Mohler said.

Their conversation also touched on some of the more personal fallouts of the debate, with Hankins confessing that he as a traditionalist had been made to feel like his soteriology was deficient, or that he was dangerous.

Mohler countered that because they disagree, he does indeed find Hankins’ soteriological views deficient (to laughter from the audience), but not deficient enough to disallow missional cooperation.

“I would not want to be in cooperation with someone who’s soteriology I felt was deficient in a way that harmed the gospel and made common evangelism and missions impossible….If I felt that your soteriology was deficient in any way such as that, this isn’t the kind of conversation we’d be having.”

Castle at Wittenberg

Inside the castle at Wittenberg on a Reformation tour (right), Southern Seminary President Al Mohler preaches in the chapel where Luther regularly spoke.

Igniting evangelistic fire in both camps
The 2018 SBC annual meeting in Dallas could be the next time the theology debate is poised to make an impact on Southern Baptist life. Gaines will complete his second and final one-year term as president, and could nominate North Carolina pastor J.D. Greear for the office. Gaines mentioned that prospect in 2016, after Greear withdrew his candidacy to prevent a second run-off election between the two.

At the 2017 annual meeting in Phoenix, Gaines confirmed the account, but declined to speak further because he and Greear haven’t discussed it since, according to the North Carolina Biblical Recorder.

Prior to the 2016 convention, Gaines and Greear were viewed as representative of different parts of the SBC: Gaines, then 58, is by his own admission “not a Calvinist.” Greear, then 43, represents a generation that has increasingly embraced Reformed theology. Before Gaines’ election in St. Louis, The Christian Post online newspaper said in a headline, “SBC votes today on whether Millennial Reformed theology represents the future.”

In the end, unity and a cooperative spirit won out. The candidates met, each seeking a way to avoid division, and both volunteered to step aside before Greear ultimately convinced Gaines to accept his concession.

In 2018, should Greear be nominated and elected, he would be the first of his generation of Reformed thinkers to hold the office of SBC president. He also would have the responsibility that all SBC presidents hold to name the Committee on Committees, which names the Committee on Nominations, which nominates trustees for SBC boards. Gaines recently outlined that process, in answer to a question by SBC Today about how everyday Southern Baptists can have a voice in SBC life.

“If ‘the grass-roots, mom-and-pop Southern Baptist members’ want their voice to be heard, they need to elect SBC presidents that will appoint SBC Committee on Committee members who will appoint people who share their convictions,” Gaines said. “They should attend every SBC annual meeting and vote for the SBC president who will best represent their views.”

Gaines has made prayer and evangelism the markers of his presidency. At the June annual meeting in Phoenix, he encouraged all Southern Baptists to focus on evangelism, “regardless of their doctrinal convictions on the matter,” Baptist Press reported.

“Our world is going straight to hell and we need to be one in telling people about Jesus and not letting these secondary things divide us,” Gaines said during a panel discussion hosted by Baptist21, a network of younger Baptist leaders.

He has appointed a soul-winning task force to reverse the trend of declining baptisms and to renew evangelism in the denomination. Greear is part of the team.

“The main thing we can do to go forward is to focus on winning people to Jesus Christ,” Gaines said in Phoenix.

“If you’re a Calvinist or a non-Calvinist, you don’t know who’s lost and who’s saved. I would just say if you’re going to be a Calvinist be a Spurgeon Calvinist, and let’s go out and tell people about Jesus Christ. The bottom line is this: we’re supposed to ask people to repent and believe in the gospel.”

– By Meredith Flynn with reporting by Baptist Press

The Briefing

Who values religious freedom, besides U.S.?
Significant differences exist in the importance Americans and Europeans place on certain freedoms, including the right to choose your own religion, according to research from YouGov. Only in the U.S. do more than half (53%) choose the right to pursue a religion of their choice as one of the most important freedoms. The next highest nation is Finland with 37%. Support in all other European nations is below 30%.

Christian leaders praise Trump’s Saudi speech
President Trump’s address in Riyadh, Saudi Arabia is garnering significant attention given that it was his first address on an international trip but especially because of its theological overtones while expressing his vision for U.S.-Muslim relations. In his speech, Trump said religious leaders must make clear to their faith’s adherents that “barbarism will deliver you no glory — piety to evil will bring you no dignity. If you choose the path of terror, your life will be empty, your life will be brief, and your soul will be condemned.” Such an explicit theological judgment struck Al Mohler, president of The Southern Baptist Theological Seminary, as highly significant.

‘I will pray for you,’ draws personnel warning
Offering to pray for a coworker could get you fired. A Baptist mother of two has filed religious discrimination and retaliation charges against a school system that threatened to fire her for privately telling a coworker she’d pray for him. Attorneys for Toni Richardson, an educational technician with the Augusta (Maine) School Department, are awaiting a response from the Equal Employment Opportunity Commission (EEOC) regarding the complaint filed May 16.

Planned parenthood clinics falling like dominoes
Planned Parenthood clinics around the country have posted permanent “Closed” signs because of low finances and lack of patients. Clinics in New Mexico, Iowa and Colorado have been experiencing the most shutdowns, because of financial issues. In July, the last Planned Parenthood clinics in North Dakota, Wyoming, and North Dakota are slated to close.

Married lesbians sue Tennessee over spousal definitions
Four married lesbian couples in Tennessee are fighting a new state law they say denies their parental rights. The couples, each expecting a baby this year, filed a lawsuit last week against a law mandating that undefined words in state statutes be interpreted to have “natural and ordinary” meanings. LGBT activists are calling the law “sneaky,” arguing it “clearly targets LGBTQ Tennesseans” by requiring words like “husband,” “wife,” “mother,” and “father” in state law apply only to opposite-sex couples.

Sources: Facts & Trends, The Christian Post, Baptist Press, Conservative Tribune, World Magazine

supreme-court-buildingImmediately following the election, Pew Research found 81% of white evangelicals said they for voted for Donald Trump. Many have said they did so because, with one vacancy on the U.S. Supreme Court and the potential for others, they believed Trump would choose conservative nominees who would reflect their values. In naming Neil Gorsuch to replace the late Justice Antonin Scalia, President Trump did exactly that.

Following the Gorsuch announcement, Southern Baptist culture watcher Ed Stetzer recalled that Pew poll and wrote on his blog at Christianity Today, “Evangelical Trump voters made a choice and many of them saw today, with the nomination of Neil Gorsuch, that their choice was validated. They voted for the sanctity of life and for religious liberty.” Stetzer is the former head LifeWay Research who now leads the Billy Graham Center at Wheaton College.

Gorsuch, a 49-year-old Episcopalian from Denver, Colorado, appointed by President George W. Bush to the U.S. Court of Appeals for the Tenth Circuit in 2006. His mother, Anne Gorsuch Burford, was appointed by President Ronald Reagan as the first woman to head the Environmental Protection Agency.

Gorsuch is a proponent of originalism. According to the Washington Post court reporter, Robert Barnes, this means “judges should attempt to interpret the words of the Constitution as they were understood at the time they were written — and a textualist who considers only the words of the law being reviewed, not legislators’ intent or the consequences of the decision.”

In a Jan. 27 interview with CBN, Trump said, “I think evangelicals, Christians will love my pick. And will be represented very fairly.” Gorsuch was the judge who had sided with Christian employers and religious organizations in the Burwell vs. Hobby Lobby and the Little Sisters of the Poor Supreme Court cases. Suits were filed because the Affordable Care Act had imposed rules requiring them to violate their religious beliefs and provide abortion causing contraceptives to employees.

After the announcement, Southern Seminary President Albert Mohler expressed thanks for Trump and supporting the nomination: “Judge Gorsuch is committed to textualism and will uphold the Constitution of the United States. His academic credentials are impeccable and his experience as a clerk for two Supreme Court justices and his own distinguished tenure as an appeals court judge qualify him for this nomination without question.”

Russell Moore, President of the SBC’S Ethics and Religious Liberty Commission (ERLC) released a similar statement, calling Gorsuch, “an exceptional choice for Supreme Court justice. He is a brilliant and articulate defender of Constitutional originalism in the mold of the man he will replace: Justice Antonin Scalia.…I heartily support President Trump’s excellent appointment.”

The Gorsuch nomination follows several others of interest to evangelicals. Former SBC president Ronnie Floyd, who attended the National Prayer Breakfast in Washington Feb. 2., pointed out other Trump nominees whom he called “followers of Christ”: Education Secretary nominee Betsy Devos, Sonny Perdue for agriculture secretary, Rick Perry for Energy Department head, Tom Price to head Health and Human Services, Scott Pruitt to lead the Environmental Protection Agency, and Jeff Sessions as Attorney General.

–with info from Pew Research, ChristianityToday.com, and the Washington Post

The Reformation at 500

ib2newseditor —  January 30, 2017
70116rose-parade-jan-2

Rose Parade Jan. 2, 2017

When the Protestant Reformation gets its own float in the Tournament of Roses Parade, something big must be happening. Not that we needed the Pasadena tableau to underscore the upcoming event, but we must admit it was surprising to hear NBC’s Al Roker announce the 500th anniversary of the Reformation as three flower-covered church bells tolling “A Mighty Fortress Is Our God” cruised by at 10 mph.

Would Martin Luther—ex-communicated, jailed, and persecuted for his pursuit of biblical faith—have been shocked to see his life’s work trussed in rose petals and paraded before cheering crowds?

I was.

There, following the surfing dogs, the Rose Queen, and the Salvation Army Band, was the Wittenberg Door, covered in black beans and poppy seeds, commemorating that All Hallow’s Eve in 1517 when the angry priest Luther nailed his complaints against the Catholic Church on the front door. Inscribed on the giant bells was “Faith Alone,” “Grace Alone,” and “Scripture Alone,” the three-sola distillation of Reformation theology.

Also at the front of the float was a man dressed as Jesus, waving to the crowd on one side of Colorado Boulevard and then the other. We can’t fault the sponsors, Lutheran Layman’s League, for their exuberance, for Luther himself redirected the attention of the faithful worldwide to the finished work of Christ as the only means of salvation. Not obeisance to saints or Mary, time served in purgatory, the purchase of “indulgences” for others or ourselves—only God’s grace through faith in Jesus Christ can save us. So commonplace today, this must have sounded radical to Luther’s first audiences. Yet, here we stand, benefactors of his brave actions, celebrating his Halloween escapade and all that resulted from it.

70116luther
But five centuries after the fact, this anniversary is an opportune time for Southern Baptists to ask a few serious questions:

How Reformed are we? What was started by Luther was picked up, refined, and defined by John Calvin and others. The line from Calvin (and other Reformers) to Southern Baptists isn’t as obvious as is the line from John Knox to the Presbyterians or Luther to the Lutherans, but the Reformers have certainly informed our Baptist theology.

Some Southern Baptists fully embrace Calvin’s doctrines of grace, the sovereignty of God, and election, considering themselves “five-point Calvinists.” Others, who defined their position as “traditional” Southern Baptist in the 2012 debate at the New Orleans convention, accept some of Calvin’s points, but rely more on the verses about God’s desire that all would be saved. Some would say they live in the tension between Calvinism and Arminianism, between the sovereignty of God in bringing people to salvation and the free will of man to accept or reject God’s offer.

This anniversary is a good opportunity for churches to study the principles of Reformed theology and ask, How Reformed are we?

What is the appeal of Reformed theology? For people who have grown up in an era of slushy theology and postmodern uncertainty, Reformed theology offers clear, clean delineation of belief. It’s faith with handles on it. That might explain the appeal to Christians who were described as “young, restless, and reformed” in Collin Hansen’s seminal work by that name in 2008. Hansen capsulized a phenomenon that had been in development for two decades by the time he wrote the book, and must be credited in large part, in SBC life, to Albert Mohler. From his position as president of Southern Seminary starting in 1993, Mohler has schooled a generation of young pastors, theologians, and now seminary presidents.

What is the long-term impact of rising Reformed theology on the SBC? Not everyone is enamored by the growth of Calvinism in Southern Baptist ranks. Some leaders have expressed concern about the possible impact on missions and evangelism.

Certainly our theological debate has been invigorated in recent decades. A denomination given to pragmatic, applicable theology through the Baby Boom years has more recently turned to serious consideration of the nature of the gospel. Can committed Calvinists, “traditional” Southern Baptists focused on evangelism, and the “somewhat Reformed” all coexist in the SBC tent, with a shared purpose that unites us, despite differences over finer points of theology? Or is another schism coming?

What will happen to evangelism? Our denomination’s baptism numbers continue to decline. Southwestern Seminary President Paige Patterson, a “traditionalist,” continues to express concern that rising Calvinism will naturally cool the fires of evangelism.

International Mission Board President David Platt might demonstrate a new kind of Reformed pastor, for whom evangelistic work by God’s people has high priority in God’s sovereignty. Will Platt’s zeal prove characteristic of the younger generation who are following his charge: “For the nations!” Or will the soul-winning Calvinist prove to be an anomaly?

Now, 500 years after Luther struck the first blows for Reformation, these are a few of the issues Southern Baptists must address—before the parade passes by.

– Eric Reed is editor of the Illinois Baptist.

Ronnie_Floyd_blogCOMMENTARY | Meredith Flynn

Ronnie Floyd is the first candidate to toss his hat in the ring for the next Southern Baptist Convention president. Although, in keeping with tradition, Floyd’s nominator actually did
the tossing: Southern Seminary President Al Mohler announced last month he will nominate Floyd for the convention’s top elected post at the annual meeting in Baltimore.

No one else has allowed his name to be brought forth so far. This unusual across-the-aisle nomination, and a potential single-candidate race, has several implications for Southern
Baptists:

1. The Calvinism debate doesn’t have to result in a hostile takeover for either camp. Mohler’s well-known and well-documented theological perspective is different from what is known of Floyd’s. In an open letter announcing the nomination, the seminary president and leading Reformed thinker lauded Floyd as a unifier. He specifically mentioned the theology talk that has dominated conversation over the past several years, pointing to Floyd as a leader who can move the SBC toward a common goal of reaching the world for Christ.

Mohler’s nomination of Floyd is likely the kind of unifying event SBC Executive Committee President Frank Page had in mind when he appointed an advisory committee to study how the two “sides” can work together.

2. The generation gap may be narrowing. Mohler has the ear of many young Baptists, as a seminary president and proponent of Reformed theology, whose adherents tend to skew younger. He is in the unique position of being able to steer 30-somethings toward active participation in Southern Baptist life, without being a 30-something himself. His nomination
of Floyd indicates he’s willing to guide young leaders away from a concentration on divisive issues and toward goals we can work on together.

3. With revival as the goal, Baptists are ready to rally around the Great Commission. Current SBC President Fred Luter made revival and spiritual awakening his platform during his two years of leadership, aiming to stem the decline in baptisms. “Fred Luter has led us so well as he has unified and inspired us,” Mohler wrote in his nomination letter. “Our next president needs to unify and inspire us for our next steps together.”

Floyd chaired the Great Commission Resurgence Task Force, which presented a comprehensive strategy in 2010 to push funding to areas of the country (and world) that are less churched and often more urban. More recently, he organized two prayer gatherings to guide pastors and leaders toward personal and corporate revival.

“Pastors believe the Great Commission can be fulfilled in their generation,” Floyd blogged after the prayer meeting in Atlanta. If he’s elected in June, he’ll be charged with communicating that vision to a multigenerational, theologically diverse denomination.

Meredith Flynn is managing editor of the Illinois Baptist.