In this thread, Josh Daws addresses what is, “a common misconception that the concern about Critical Theory in the church is *really* about promoting Trumpism and right-wing politics.”
Stephen Feinstein, the original author of what became Resolution 9: On Critical Race Theory And Intersectionality passed by the 2019 Southern Baptist Convention meeting in Birmingham, AL, has posted a new resolution on the subject of Critical Race Theory to be submitted at his state convention’s next annual meeting. You can read the new resolution on Feinstein’s blog. Feinstein reports that he worked with Dr. Neil Shenvi and Dr. Pat Sawyer to ensure the proposed resolution is, “very precise, accurate, and most importantly, far stronger than Resolution 9 as passed.”
[NB: The controversy around Resolution 9 is important context for this post. If you are unfamiliar with that controversy I think you can familiarize yourself pretty well by reading this piece from The Baptist Courier along with this one from Tom Ascol at the Founders Ministries Blog.]
I am largely unfamiliar with Feinstein beyond his connection to Resolution 9 and completely unfamiliar with Dr. Sawyer. I have, however, followed Dr. Shenvi’s social media and largely appreciate the analysis of Critical Theory and Critical Race Theory he has offered. I write that in order to make clear that the remainder of this post is offered in a fraternal spirit and in general support of what I take to be efforts to mitigate the impact of CT/CRT/CRTI on Southern Baptists.
In this article, Tom Ascol directs his readers to a debate that “Pastor Dwight McKissic and I held in Birmingham on June 10, 2019, the day before the Southern Baptist Convention convened in its annual meeting. The question we debated is ‘Should women be allowed to preach in our Lord’s Day worship services?’ It was a very cordial event and from the feedback that both he and I received it seems like the Lord answered our prayers that the debate would be clarifying and beneficial to many people.”
In this article, Lanie Anderson explains the Guilt by Association fallacy, “Since the election of 2016, guilt-by-association tactics […] have only worsened. ‘Guilt by association’ occurs when guilt is ascribed to someone not because of evidence but because of his or her association (real or perceived) with a person or group.”
Scroll to bottom for an update – Ed.
On January 26th of 2019 J.D. Greear preached a sermon titled “How the Fall Affects Us All” at the church he pastors, Summit Church of North Carolina. In that sermon Greear made multiple points addressing homosexual attraction and how the church should relate to those who experience same sex attraction that raised major questions about how the sitting President of our church’s denomination understands sexual and civic issues connected with the topic of sexuality.
Retrieving, Repeating, and Redeeming the principles of the Conservative Resurgence in the Southern Baptist Convention.
ecclesia reformata, semper reformanda secundum verbi Dei— Jodocus van Lodenstein
In 2006, R. Albert Mohler, Jr. wrote, “America’s largest evangelical denomination, the Southern Baptist Convention was reshaped, reformed, and restructured over the last three decades, and at an incredibly high cost.” Mohler refers to the so-called “Conservative Resurgence” (hereafter CR) of the Southern Baptist Convention (hereafter SBC). The CR (referred to as the “fundamentalist takeover” by its detractors) was a successful, largely grassroots effort on the part of theological conservatives to move the SBC away from theological liberalism and secure its institutions for the cause of biblical inerrancy and the fundamentals of the faith it entails. However, it would be a mistake to think that the beliefs, concerns, and efforts of the CR must come to an end. As Jodocus van Lodenstein wrote in 1674, “The church is reformed and always being reformed according to the Word of God.”
We believe the theological principles of the Conservative Resurgence in the Southern Baptist Convention are worth retrieving, repeating, and redeeming. Retrieval theology makes possible the application of past theological arguments and practices to present-day concerns. Repetition of these unchanging doctrinal standards ensures they are not merely assumed and later forgotten. The need to redeem the theological principles of the CR movement assumes these principles were promoted by sinful human beings who thus left open the possibility of their being improved upon.
The principles of the CR, then, do not merely belong to an event completed in history, but to a theological movement to be continued until the coming of Christ.