Tag: Religion

Why I Attend the Southern Baptist Convention Annual Meeting

~ Evan Lenow ~ 1 Comment

I am preparing to go to Phoenix this weekend. Under any other circumstances, I really have no need to travel to the desert. The Texas Rangers are not playing the Arizona Diamondbacks this summer. The NFL lock-out will probably prevent the Cowboys from playing the Cardinals. And I have never traveled to watch professional sports teams play anyway. If I want hot weather, all I have to do is step outside on a blistering summer day in Fort Worth (yes, I’ve heard that Phoenix is a dry heat—dry like an oven). The reason I am going to Phoenix is for the annual meeting of the Southern Baptist Convention.

Earlier today I received a phone call from a vendor who specializes in marketing to religious groups. She wanted to schedule a time to talk in more detail about the “greatest marketing idea ever” that could help the Riley Center, and she preferred to do so next week. I told her that next week was not an option because I would be in Phoenix for the annual meeting of the Southern Baptist Convention. She replied, “I would like to go to that one day. It sounds like fun.” I retorted, “It’s basically one long business meeting. I don’t know if I would call it fun. But I enjoy it anyway.” After hanging up the phone, my response to the vendor made me start thinking about why I attend the SBC annual meeting each year. I didn’t grow up in the home of a pastor who planned family vacations each year around the location of the meeting (don’t laugh, there’s a good reason why the Orlando convention last year was one of the better attended conventions in years). I had never been to the meeting prior to the Nashville convention in 2005. I missed the 2006 convention in Greensboro and have been to everyone since then. I don’t serve on a board or committee whose attendance is required. So why do I go? Here are a few reasons.

1) Fellowship

This is an easy one. I enjoy the fellowship at the SBC Annual Meeting. I have received all of my post-secondary education at Baptist schools. For fourteen years, I attended Baptist institutions of higher learning. I sat in classes with fellow students who now pastor churches, serve denominational entities, or simply have an interest in attending the convention. Each year, I have standing lunch/dinner/dessert appointments with classmates from college or seminary. I look forward to those times each year.

In addition, I have served as an administrator and professor at Southwestern Seminary for over four years. It was probably last year that I had my first run-in with former students. I have officially taught long enough here that my students see me and come tell me what they are doing in ministry since graduating from SWBTS. The funny thing about that is I still do the same with some of my former professors at Mississippi College and Southeastern Seminary.

Even though I am on the low end of the age scale at the annual meeting (I turn 33 on the final day of the convention), I find the fellowship with both the younger and older pastors, students, messengers, etc to be a motivating factor for wanting to attend. Contrary to popular opinion, the annual meeting is not simply composed of “gray-hairs.” There are those of us younger folks who like to attend as well.

2) Encouragement

The next reason to come to the annual meeting is the encouragement I receive. This comes in a few different forms. The first is related to the fellowship mentioned above. I am encouraged to hear what my friends, classmates, and students are doing and how God is using them. I typically come away from those conversations energized.

Another form of encouragement is found in the sermons that are preached during the pastors’ conference and as part of the convention. Typically, this is an opportunity to listen to some of the greatest preachers in the Southern Baptist Convention. Now my standards are pretty high since I was privileged to hear Adrian Rogers preach multiple times a week growing up. Certainly, the preaching does not always live up to his standard, but rarely am I disappointed. Most people bring their “A-game” to the Southern Baptist Convention.

The last form of encouragement comes from various reports. Yes, you can be encouraged by listening to reports that take up the majority of the time at the convention. Listening for the nuggets about what God is doing in different places gives me encouragement that we are trying to reach the world for Christ.

3) Conviction

It is hard to attend a meeting full of pastors, professors, and others interested in the life of the church without stepping back and evaluating your own spiritual maturity and commitment to serving God. It sometimes feels like Joshua addressing the people of Israel in Josh 24. In v. 14, he tells the people, “Now, therefore, fear the Lord and serve Him in sincerity and truth; and put away the gods which your fathers served beyond the River and in Egypt, and serve the Lord.” The people express their agreement to Joshua’s challenge, and then he responds in v. 19-20, “You will not be able to serve the Lord, for He is a holy God. He is a jealous God; He will not forgive your transgression or your sins. If you forsake the Lord and serve foreign gods, then He will turn and do you harm and consume you after He has done good to you.” So what’s the deal? Why challenge them if they can’t do it? They could not serve God on their own. I think the same holds true for us. We cannot serve God effectively in our own power. We must depend upon the Holy Spirit working in and through us. The conviction I receive at the convention is much the same. I hear how God is using others, and I begin to ask why I don’t see the same in my life. Upon reflection I am then convicted that perhaps I am trying to serve God in my own power. This is a helpful reminder each year.

4) Relevance

I don’t really care what people say, the Southern Baptist Convention is still relevant. Any student of Baptist history will see that the SBC has changed, adjusted, and morphed through the last 166 years. We don’t look the same. We don’t act the same. But we do have the same message—the unchanging message of the gospel built upon the inerrant, infallible Word of God. The gospel message never loses relevancy.

The question for the Southern Baptist Convention this year (and every year) is: Are we effectively communicating that gospel message to the world? The baptism numbers in the Annual Church Profile seem to suggest the answer is no. Of course, numbers are numbers—they can say lots of things. However, the future of the Southern Baptist Convention and the church is dependent upon the proclamation of the gospel (Rom 10:14-15).

How will we best utilize our collective resources to proclaim the gospel? Those decisions will be made at the annual meeting of the SBC. And that is why I attend. I hope to see you there. If not this year, hopefully we will meet at one in the future.

Image credit.

It’s the End of the World as We Know It

~ Evan Lenow ~ 3 Comments

In 1987, the band R.E.M. released a song entitled, “It’s the End of the World as We Know It.” For those of us who were old enough to remember that song in the late ‘80’s (and subsequently released a few more times on “Best Of” and compilation albums), we get that catchy tune stuck in our heads and then finish the line, “and I feel fine…” (I apologize to all of you who now have the song permanently on repeat in your head). For some reason, that song has popped into my head any time I think of the claims of the doomsday “prophet” Harold Camping and his prophecy that the world will come to an end on May 21, 2011.

I had seen the billboards and read news articles about Camping’s prediction, but I decided to go to his website and read his argument for myself a couple of weeks ago. I think the logic of his argument may leave you speechless, but not in a good way. Let me summarize.

Camping claims that he can prove definitively that the flood (Genesis 6-9) occurred in 4990 B.C., although he does not offer that proof with his current claims. Then he uses 2 Peter 3:8 as a hermeneutical grid for the interpretation of God’s revelation and time. Peter writes, “But do not let this one fact escape your notice, beloved, that with the Lord one day is like a thousand years, and a thousand years like one day.” Based on a literal interpretation of that verse, Camping argues that God gave mankind 7,000 years to repent before the judgment based on the statement in Gen 7:4 that God told Noah the flood would start 7 days after he gathered the animals to the ark. Since Camping believes 7 days equals 7,000 years, we get to 2011.

Next, he believes that the exact date of the crucifixion of Jesus was April 1, 33 A.D. He has calculated that there are 722,500 days between April 1, 33 and May 21, 2011 taking into account leap years, etc. Camping believes this is a significant number because you can multiply 5x10x17x5x10x17 to get 722,500. According to his numerology, 5 is the number of atonement or redemption, 10 is the number of completeness, and 17 is the number of heaven. Since these numbers ought to be doubled, or repeated, for significance (based on 2 Peter 3:8), then the multiplication sequence brings us to the number of days until the rapture.

Here is Camping’s conclusion to his argument:

We must comment further about the incredible nature of this proof which is completely based on Biblical information.

1. April 1, 33 A.D. is the date God focuses our attention on, how Christ died to atone for our sins as Christ was crucified on that day. The number 5 also focuses on that day, inasmuch as it can spiritually signify the atonement.

2. Our salvation is entirely completed at the time believers receive their eternally alive resurrected bodies. This is what happens on the day of the Rapture, May 21, 2011. Thus the period of April 1, 33 A.D. to May 21, 2011 (inclusive) is the complete period from the time God shows us how our salvation was accomplished to the time our salvation has been entirely completed. This coincides perfectly with the number 10, which signifies completeness.

3. On May 21, 2011, the date of the Rapture, each and every saved person goes to Heaven because his salvation is altogether completed. The number 17 fits perfectly because it signifies Heaven when it has spiritual meaning.

4. The doubling of the numbers 5 x 10 x 17 like the doubling of the phrase “a day is as a thousand years” assures us that the truth of these proofs is established by God and will shortly come to pass. Isn’t it amazing that God uses this doubling principle to further guarantee that the date May 21, 2011 is absolutely certain, even as God has used it to absolutely assure us that Judgment Day is exactly 7,000 years after the flood of Noah’s day.

Indeed, in the face of all of this incredible information, how can anyone dare to dispute with the Bible concerning the absolute truth that the beginning of the Day of Judgment together with the Rapture will occur on May 21, 2011.

Thus, Camping and his followers reach the conclusion that May 21, 2011 is “the end of the world as we know it” (my apologies to R.E.M.). Of course similar predictions have been made before by Camping and others. Camping made similar predictions for 1988 (he claims on his website that the church age ended on May 21, 1988) and 1994. Similar predictions by other groups include the infamous prediction by William Miller that the rapture would occur on March 21, 1844. This failed prediction led to the founding of the Adventist Church.

What are we to make of all this? I want to offer two thoughts. First, Scripture makes it clear that anything stated by a true prophet of God will indeed come true. If it does not come to pass, then we are not to fear (or respect) such a prophet. In Deuteronomy 18:22, we read, “When a prophet speaks in the name of the Lord, if the thing does not come about or come true, that is the thing which the Lord has not spoken. The prophet has spoken it presumptuously; you shall not be afraid of him.” We have seen these predictions before from Harold Camping and others. They claim to speak for the Lord with incontrovertible proof that God has revealed to them his plans. They have all been wrong about the end of the world. Camping lost credibility when his previous predictions failed, and Scripture clearly states that we are not to fear him. In fact, other so-called prophets in Scripture subsequently received the moniker “false prophet.” I believe the same holds true here.

Second, Jesus made it perfectly clear that no one knows the day or time of his return. In Matthew 24:36, Jesus says, “But of that day and hour no one knows, not even the angels of heaven, not the Son, but the Father alone.” Earlier in that same discussion with his disciples, Jesus warns them against false prophets who will attempt to lead them astray (Matthew 24:4-5, 11, 23-26). Harold Camping claims to know what Jesus himself claims not to know. This is dangerous territory—territory that I will avoid at all costs.

What should we do then? I believe we should heed the words of Jesus in Matthew 24:14 when he says, “This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come.” Let’s proclaim the gospel message to the ends of the earth, not for the purpose of ushering in the end of the world, but because we have been commissioned to do so (Matthew 28:19-20).

If God wills, I plan to teach my class at church on May 22. We’ll be starting a new series on the life of Christ. We do not know what our lives will be like tomorrow for we are just a vapor (James 4:14-15). However, we do not fear the prophets who claim to speak for God yet do not exhibit the biblical evidence of being prophets. If the end of the world comes tomorrow, it has nothing to do with Camping’s “prophecy.” My guess is that we will be exercising this speculation again as we approach December 21, 2012—the supposed end of the Mayan calendar.

On the Death of a Terrorist

~ Evan Lenow ~ 5 Comments

On the evening of May 1, 2011, the President of the United States announced the death of one of the world’s most infamous terrorists, Osama bin Laden. Almost immediately after President Obama’s official announcement, spontaneous celebrations broke out in front of the White House, at Ground Zero, and around the country. News of such celebrations left me a little hollow. I certainly want to rejoice that the face of terrorism is no longer able to devise wicked schemes for destroying other lives, but I am also saddened by the fact that a soul now has found his eternal destiny separated from God.

On the news this morning, I watched an interview with the mother of one of the victims on United Airlines Flight 93 that crashed in Pennsylvania after passengers rushed the cockpit. She had a balanced view concerning Bin Laden’s death. She said it was a bittersweet moment because justice had been served but it also served as a reminder of the tragedies of that day nearly ten years ago.

Twitter also lit up with news and reaction about Bin Laden’s death. Most of the tweets related joy, happiness, and satisfaction in the terrorist’s death. Some noted congratulatory sentiments to Presidents Obama and Bush. Others cheered the efforts of the Navy SEALS who carried out the plan to attack Bin Laden’s compound.

Finally, the crowd at the nationally-televised baseball game between the New York Mets and the Philadelphia Phillies began chants of “U-S-A, U-S-A, U-S-A” as the news of the announcement spread via social media, text messages, and emails.

So, what is the proper biblical reaction to the death of a terrorist? How should we feel? Should we join the crowds and rejoice in the streets? Should we cry over a soul eternally condemned to hell? Should we feel justified in a country that diligently pursued a perpetrator and administered justice? I want to provide three thoughts for consideration as we reflect upon the death of a terrorist.

First, we can know that justice was administered by a properly established authority. There is no doubt that President George W. Bush struggled with the decision to wage a “War on Terror” after the devastation of September 11, 2001. Just as Presidents before him had carried the burden of placing the lives of their military in harm’s way to enact justice, President Bush had to bear such a burden. No one probably thought that such a war would continue for ten years before the mastermind of the attacks was captured or killed, but that is what happened. In my recent readings on just war theory, I was reminded of one of the first principles of jus ad bellum (just principles for going to war). The principle of legitimate authority requires that war be waged only by those that have the legitimate authority to do so. Historically, this has been interpreted to mean sovereign governments over nation states. Thus, the United States of America in her sovereign authority waged war in order to administer justice for evils perpetrated against her people.

In Romans 13:1-4. Paul describes the role of the government in administering justice. He writes:

Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God. Therefore whoever resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves. For rulers are not a cause of fear for good behavior, but for evil. Do you want to have no fear of authority? Do what is good and you will have praise from the same; for it is a minister of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword for nothing; for it is a minister of God, an avenger who brings wrath on the one who practices evil.

Note the final line of the quotation (v. 4). The governing authority “is a minister of God, an avenger who brings wrath on the one who practices evil.” From a biblical standpoint, we can rest assured that the American government has fulfilled its God-given duty in bringing wrath on one who practices evil.

Second, we can lament that a life has been taken. But you may protest, “Bin Laden was responsible for the deaths of thousands, why should we lament the death of such a wicked man?” We lament because that is what God does. In Ezekiel 33:11, God tells Ezekiel, “‘As I live!’ declares the Lord GOD, ‘I take no pleasure in the death of the wicked, but rather that the wicked turn from his way and live. Turn back, turn back from your evil ways!’” God does not rejoice when life is taken, especially when those who have no concern for the truth of God are killed. Even when we see God taking the lives of those who have turned from him (e.g., Nadab and Abihu in Lev 10:1-7), we do not see rejoicing from God. It is solemn and terrifying that life is squelched for the sake of justice.

The more disheartening thing about it is the warranted assumption that Bin Laden’s eternal destiny in hell has been sealed. Of course, we do not know his heart nor the possibility of a last minute conversion to faith in Christ; however, it seems safe to assume that Bin Laden never placed his faith in Christ as his personal Savior. His actions did not give evidence of a life that has been surrendered to God. In 1 John, the apostle gives us a few thoughts concerning our actions that give evidence to our spiritual lives. In 1 John 1:6, we see, “If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth.” In 1 John 2:11, the apostle tells us, “But the one who hates his brother is in the darkness, and does not know where he is going because the darkness has blinded his eyes.” Finally, in 1 John 5:12, we read, “He who has the Son has the life; he who does not have the Son of God does not have the life.” Based on Bin Laden’s actions and his murderous background, we have warrant to assume that his life was characterized by darkness rather than the light of a relationship with Christ. Thus, his eternal destiny would be separation from God in hell.

Finally, we should use this occasion as an opportunity to remember that sin has a drastic impact on our world. From the days of Genesis 3 onward, we have battled the effects of sin on a personal and global level. It is easy to point a finger at Bin Laden and say, “He was evil!” It is much harder to point a finger at ourselves and say, “I am evil!” However, that is exactly what the Bible tells us about ourselves. In Romans 3:9-12, we read:

What then? Are we better than they? Not at all; for we have already charged that both Jews and Greeks are all under sin; as it is written, ‘There is none righteous, not even one; there is none who understands, there is none who seeks for God; all have turned aside, together they have become useless; there is none who does good, there is not even one.’

Thankfully, that is not the end of the story. Christ sacrificed his own life for us and paid the penalty for our sin. As we see later in Romans 10:9-13, Paul states:

If you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved;  for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. For the Scripture says, ‘Whoever believes in him will not be disappointed.’ For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call on Him; for ‘Whoever will call on the name of the lord will be saved.’

Though sin has brought evil and death to us and our world, Christ has overcome evil through his death, burial, and resurrection. May the people of the world see the death of a terrorist and be reminded of their own impending deaths. As a result, I pray that they would turn to Christ with childlike faith and trust in him for their eternal destiny.

Review of If God, Why Evil?

~ Evan Lenow

If God, Why Evil?: A New Way to Think About the Question. By Norman L. Geisler. Minneapolis: Bethany House, 2011. 173 pages. Softcover, $14.99.

The problem of evil is one of the most pressing philosophical questions facing Christianity. The task of answering why evil exists if God is good has been the focus of many apologists. Unfortunately, much of the work on the problem of evil is just as difficult to read as the problem is to answer. The average reader may find himself drowning in a sea of philosophical argumentation into which even professional academics only carefully tread. By contrast, when someone attempts to develop a theodicy that is palatable for the average reader, it typically turns out to be less than satisfactory. For these reasons, the problem of evil remains an often unanswered question in the church pew or at the coffee shop. Norman Geisler has attempted to solve this conundrum in his book, If God, Why Evil?: A New Way to Think About the Question, by presenting a very readable, yet scholarly answer to the problem of evil.

Geisler divides the book into the major questions about evil—nature, origin, persistence, purpose, and avoidability of evil. Then he addresses some of the practical applications of the problem of evil, including physical evil, miracles, hell, and exclusivism. At the foundation of the book is a free will defense of the problem of evil. If one has read much of Geisler’s other 70 books, then one is most likely not surprised that he approaches the problem in that way. Even though the chapters are not full of references to other scholarly works, it is clear that Geisler has condensed his own thoughts on the issue to make the book clear, concise, comprehensive, correct, and comforting (10).

Each main chapter of the book begins with a syllogistic presentation of a problem related to evil. Geisler first addresses the nature of evil by posing the problem this way:

  1. God created all things.
  2. Evil is something.
  3. Therefore, God created evil. (17–18)

In keeping with an Augustinian approach to the nature of evil, Geisler then argues that the second premise is incorrect and that evil is actually “a real privation in good things” (25). This conclusion leads him to the origin of evil, which he argues is based in free will (28–30). Once Geisler establishes that evil originates in the free will with which God created humans and angels, he tackles the problem of the persistence of evil. Geisler believes that the argument against God from the persistence of evil “is one of the oldest and most difficult of all arguments” (36). At its heart, this argument asks why a good, omnipotent God has not destroyed evil. In answer to this question, Geisler proposes that “the only way God could literally destroy all evil is to destroy all freedom. However, to destroy all freedom is to destroy the possibility of all moral good. All moral choices are free choices” (38). Therefore, he believes that the question is posed in the wrong way. The way a Christian should look at this question is to ask whether or not evil is defeated, and Geisler’s answer is that evil has not yet been defeated, but it will be. In answer to the question of the purpose of evil, the author concludes that humans are unable to know all of God’s purposes, and that he has a good purpose in all things, even evil. Finally, he tackles the issue of the avoidability of evil. Geisler believes, “This present world is not the best of all possible worlds, but it is the best of all possible ways to the best of all achievable worlds” (68). In essence, a world without evil would be a world without free will, and Geisler believes that free will is a necessary element for a good world.

The book then moves from the major categories of the problem of evil to address the practical applications of evil, including physical evil, miracles, hell, and exclusivism. Geisler holds that physical evil, just like all other forms of evil, is the result of human free will and that God permits the existence of physical evil in part to accomplish his ultimate purposes. In response to physical evil, some have argued that God should miraculously intervene to prevent all physical evil. However, Geisler argues that “it is not possible to have a regular miraculous interruption of the natural order” (87). This would interfere with physical life, moral freedom, moral choices, moral improvement, moral warnings, and achieving the best world possible (87–91). The author then moves to address hell as an expression of God’s judgment. Some hold that the existence of an eternal hell denies the goodness of God, but Geisler argues that God’s justice, love, sovereignty, and human dignity demand an eternal hell (98–100). He also addresses several major objections to an eternal hell that have been offered throughout history. The main chapters of the book conclude with a discussion of exculsivism and universalism. He asks the question, “What about those who have never heard?” (115). In response, Geisler posits a very orthodox view on the exclusivity of Christ and rejects both universalism and inclusivism.

After the main chapters, Geisler adds three appendices that serve as more academic supplements to the content of the book. The first appendix offers varying views of the topic of animal death before Adam. Geisler never offers his own conclusion but provides various alternatives with both their strengths and weaknesses. The second appendix is a development of some of the classical arguments for God’s existence, including the cosmological argument, the teleological argument, and the moral argument. The final appendix is an in-depth critique of William P. Young’s book, The Shack.

Overall, Geisler superbly accomplishes his task of answering the problem of evil in a very readable fashion. Of course, there will be some who are not swayed by his free will defense, but his development of that particular defense for a general audience was excellent. The main drawback of the book comes only from the intended purpose of the book. Most works on the problem of evil provide ample documentation to historical and academic sources to build a case; however, Geisler provides only minimal references to other material. In fact, many of his references are to other books he has written. This is only a problem when this book is compared to other volumes on the problem of evil that are more academic in nature. Since Geisler was specifically trying to avoid an overly academic feel, the lack of outside references is understandable.

While this book may never become the standard academic reference text on the free will defense for the problem of evil, Geisler certainly accomplished his purpose. This is an excellent resource for the average reader looking for an understandable and easy-to-read book that will assist them in tackling one of Christianity’s most difficult questions.

Old Fashioned Revivals–Yes, Some Churches Still Have Them

~ Evan Lenow

When I think about revivals at a church, I have memories of sitting at the Agricenter in eastern Shelby County listening to gospel music and hearing an evangelist preach. Usually, there were themed nights for youth (always included a Christian band), children (generally had a puppet show), and senior adults (most likely with a gospel quartet). The Agricenter was dusty and better suited for Tennessee Walking Horse competitions that church services. However, the church where I grew up generally had a revival like that at least once a year.

For the most part, the contemporary church has jettisoned the old fashioned revival as out-of-date and less than useful. However, there are still churches that hold them every year. The problem is that the group of circuit-riding revival preachers has dwindled, providing one more reason for churches not to hold revivals.

During spring break, scores of students from Southwestern Seminary will be scattered across North America preaching 4-day revivals at churches in all different types of settings. Some are in urban, metropolitan areas. Others are in rural, pioneer states. No matter where the church is located, these revivals provide the opportunity for students to preach God’s Word and see Him move in people’s lives.

Even though I am not a student, I also have the opportunity to preach one of these revivals. I will be traveling to Herrin, Illinois to preach at First Baptist Church. I pray this will be a great time for the church, the staff, and myself.

As with all of the revival services taking place next week, I pray that God will call people to repentance and into a relationship with Himself. In keeping with the theme the seminary has chosen for next week, I pray that God would revive the people of this nation and that many would come to Christ.