Owen Strachan recently delivered a series of six talks on Christianity & Wokeness which you can find below.
On this maiden voyage of the new CR:V Podcast site founder Chris Bolt sets down with Jeff Wright to talk about the doctrinal state of the Southern Baptist Convention, whether or not she needs another Conservative Resurgence, and what this new podcast is all about, anyway.
Find it on Apple Podcasts or by clicking here.
In this Twitter thread, Jonathan Leeman warns of how, when we undergo doctrinal drift, “people outside of us began to notice a shift in tone and emphases. If they say something, our initial response can be defensive. ‘I haven’t changed. Look, same doctrines!’ Yet something has changed. Our sympathies and intuitions are no longer what they were.”
On this episode of The Sword and the Trowel, “Dr. Coppenger shares his insight as an elder statesman into the the current state of the Evangelical world in North America.”
In a 2013 essay, Thabiti Anyabwile wrote regarding same-sex marriage, “Turns out that being civil about indecency actually hurts the traditional cause.” His point was that polite discourse about abominable behavior plays a role in normalizing such behavior. It is not difficult to see why that would be the case. Polite discourse minimizes and, over time, neutralizes the instinct of moral revulsion. While moral revulsion alone is not enough to sustain ethical practice over time, it is an important community-shaping element. Healthy communities express moral revulsion at that which is truly abominable, and the healthy effect of such revulsion is a natural deterrent toward said behavior within the community. People who are socialized into being appalled at what is appalling to God have the blessing of a moral compass shaped according to truth. Anyabwile’s “gag reflex” argument highlights an important component of the effects of our discourse about sin. It is entirely possible to speak of sin in a way that is technically correct, while still lacking entirely in true moral fiber, leading to the further erosion of social norms and the withering away of a protective moral revulsion.
There’s a common misconception going around in some circles that anyone who professes Christ yet believes women can be called to the pastorate or preach to men cannot be a true Christian. This is demonstrably untrue. When people believe that women can be preachers called by God it doesn’t necessarily mean those people aren’t Christian, it just means they’re wrong.
But what do the churches of the Southern Baptist Convention think? Southern Baptists reached an agreement about this issue a long time ago and they believe it’s not only theologically incorrect to have women preach, but sinful for women to take up the role of preaching as it goes against explicit commands given in God’s word. This is why women preaching in the Southern Baptist Convention is such an obviously divisive issue.
In this article, “members of the 2019 Resolutions Committee sought to shed light on both their purpose in addressing the topic and the process by which the resolution was developed, with the goal of clarifying any misconceptions.”
In this article, Stephen J. Wellum writes, “It would be an understatement to say that penal substitution has come under attack today. From voices outside of evangelical theology to those within, the historic Reformation view of the cross is claimed to be a ‘modern’ invention from the cultural West, to be too ‘legal’ in orientation, to sanction violence, to privilege divine retributive justice over God’s love, to be a form of divine child abuse, to reduce Scripture’s polychrome presentation of the cross to a lifeless monochrome, and so on. None of these charges are new, and have been argued since the end of the sixteenth century with the rise of the Socinians and liberal theology.”
IN THE INERRANCY CONTROVERSY that shook the SBC beginning in 1979, Southern Baptists divided over what it meant to be a Baptist. When Southern Baptists leaders polarized amid the conservative effort to make belief in inerrancy a condition of denominational service, their posture toward the inerrancy initiative derived in large measure from their understanding of Baptist identity. Conservatives believed that moderates had departed from the Baptist tradition and moderates felt the same way about conservatives. Each party in the conflict claimed to be true Baptists and claimed the imprimatur of Baptist tradition.
Given what I have said about my background, perhaps you will not be surprised that when I moved from Boston to Louisville in that historic year, 1979, I found myself a bit dazed and bewildered at the goings on in Southern Baptist life. I did not like the raucous tone and polarizing rhetoric generated on both sides of the Controversy in about equal measure, it seemed to me. But I was close enough to the center of gravity to know that there were legitimate concerns raised by conservative critics who, early on in the Controversy, were asking only for parity. I thought then, and I still think now, that had our denominational leaders at the time responded to this challenge with more discernment, constructively and proactively, the rupture in our Baptist fellowship which has strained our relationship to the point of breaking could have been avoided. Instead, a strategy of denial, and stonewalling, and then counter-insurgency was adopted. Perhaps I am wrong about that, but eventually when a more realistic direction was taken by the SBC seminary presidents in the Glorietta Statement of 1987, it was too little, too late. I have written perhaps more than I should have about the Controversy, and I do not retract anything I have said or written in this regard. I am glad this denomination no longer welcomes leaders who deny the miracles of the Bible including the virgin birth of Jesus, or who argue for abortion on demand as a tenet of religious liberty, or who tout a host of other issues that are tearing apart every mainline Protestant denomination in America today. But I have also come today to say something else. We will not meet tomorrow’s challenge by forgetting yesterday’s dilemma, but neither will we win tomorrow’s struggles by fighting yesterday’s battles.
– From Timothy George, Southern Baptist Identity: Is Jesus A Baptist?, 91-92