SBC PRESIDENT’S ADDRESS
NOW THEREFORE PERFORM
C. C. WARREN
Casper Carl Warren (1896 – 1973) was one of eight children born to his father Richard, a retail grocer and Baptist deacon. He attended Wake Forest College where he graduated in 1917 with the L.L.B. degree and the B.A. degree in 1920. He attended Southern Seminary, earning the degrees of Th.M. and Th.D. Warren’s first pastorate was the Lexington Avenue Baptist Church, Danville, Kentucky. He was the first pastor of this church and served from 1928 to 1938. He served two other churches, Immanuel Baptist Church, Little Rock, Arkansas, 1938 – 1943 and the First Baptist Church of Charlotte, North Carolina, 1943 – 1958. During his only three pastorates he led in the establishment of 33 churches or chapels. In 1956, Dr. Warren was elected president of the Southern Baptist Convention and served two terms. As president he challenged the convention to establish 30,000 preaching points by 1964, the jubilee year of Baptists in America. In 1958 he resigned his pastorate at Charlotte and became director of the “30,000 Movement” which eventually saw the organization of 24,917 churches and chapels primarily in the north and west of the United States. In retirement Dr. Warren served as interim pastor of several churches in the Charlotte area. He was pastor of the newly organized Sharon Baptist church at the time of his death.
As we gather in this first session of our centennial convention, hearts are aglow with holy emotions and sincere gratitude to Almighty God for his continued manifold blessings upon us.
In the seven years since Southern Baptist last trekked to Chicago for their annual meeting, over one and one-half million members have been added to our churches, and our total gifts to all causes have increased from $200,000,000 to over $372,000,000.
A Review and Critique of Whomever He Wills – Part 2I
David L. Allen
Matthew Barrett and Thomas Nettles, eds. Whomever He Wills: a Surprising Display of Sovereign Mercy (Cape Coral, FL: Founders Press, 2012), 401 pgs.
In an attempt to reconcile definite atonement with a universal gospel offer, Schrock suggests five considerations. First, “Jesus makes universal invitations in the very same context where He affirms God’s particular choice of some and rejection of others” (114). The verses he appeals to in no way support limited atonement and are more a part of the discussion concerning the nature of election. Second, Schrock raises the issue of those who have never heard the gospel. This is a thorny question no matter what view of the extent of the atonement one takes. The appeal to the Old Testament priests who made atonement and then went out to instruct the people followed by the question “did Jesus really die to make provision for the sins of all men and then neglect to send His Spirit to give them the news?” fails to convince. Are we really expected to imagine that not one single person in Israel failed to be so instructed? What is the point of this contrived parallel? The reference to sending out the priests to instruct the people can only pertain generally. Thus by analogy this would be a picture of the church going out into the world to tell all people the good news. This is no argument for limited atonement. Third, Schrock states the proclamation of the gospel was restricted before and during Jesus’ lifetime, but after his crucifixion and resurrection, the gospel offer commanded by God to be offered to all the nations. What is the reason for this? There are sheep of other folds for whom Christ died (John 10:16) (116).