Author Archive

The Great Commission / Preston Nix, Ph.D.

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by Preston Nix, Ph.D.
Professor of Evangelism and Evangelistic Preaching/Roland Q. Leavell Chair of Evangelism.
Director of the Leavell Center for Evangelism and Church Health
Chairman of the Pastoral Ministries Division
New Orleans Baptist Theological Seminary.

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(Ed.’s note: SBCToday sought permission from Dr. Nix to post a portion of his essay below, and in his emailed reply granting that permission, Dr. Nix stated:

“My prayer is that the Lord will use the essay to challenge both traditional Southern Baptists as well as Calvinists to share their faith boldly and consistently with the lost. If all of us as Southern Baptists, whichever side of the theological fence we are on, do not get back to basic evangelism and missions, our theological debates will continue to be a distraction from our purpose as the church and an indictment to our denomination.  May the Lord bless your work of speaking to Southern Baptists on the issues of our day.”

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Not only did God provide the means whereby lost humanity can be saved, but also God ordained the method whereby the message of salvation is to be communicated to the lost world. Of all the methods that the Lord could have employed to communicate the gospel to a lost and dying world, God in His sovereignty chose to use the method of human instrumentality to accomplish that task. Jesus commissioned the church to communicate His saving grace to all peoples in all the nations of the world throughout all time. This call in Scripture to join the Lord in reaching the world with the message of salvation is known as the Great Commission. The term itself indicates that followers of Jesus Christ are expected to partner with the Lord in His mission of reaching the world with His message of salvation, hence the word “Commission,” indicating a joint mission effort between God and man.

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The Security of the Believer / Steve Horn, Ph.D.

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by Steve Horn, pastor
FBC, Lafayette, La.
Dr. Horn has served in various denominational roles,
including president of the Louisiana Baptist Convention.

One afternoon a few years ago, a couple who lived down the street from the church came to see me. The woman pulled out a copy of Charles Stanley’s Eternal Security: Can You Be Sure?[1] and asked, “Do you believe what’s in this book?” I confessed that I had not read it but was reasonably sure that I believed what was in it. The couple went on to tell me that they had bought the book simply because of the title. The woman had read the whole thing in one evening, and her husband had read enough of it the next morning to get the essential idea. Seeing on the book jacket that Stanley was a Baptist, they decided to go to the nearest Baptist church to get more details. Coming from a religious tradition that had taught them that it was impossible, even perhaps sinful and certainly arrogant, to claim assurance of salvation,[2] this couple was eager to know the peace and joy that accompanies eternal security.

The doctrine of the eternal security of the believer is of great significance for Southern Baptists and is central to the way we do the work of evangelism and discipleship. One might suppose that all Southern Baptists agree on this matter and that, therefore, this is not one of the contested doctrines in the current Calvinist debate.[3] Indeed, the idea of eternal security is stated unequivocally in Article 5 of the Baptist Faith and Message (BFM).

All true believers endure to the end. Those whom God has accepted in Christ, and sanctified by His Spirit, will never fall away from the state of grace, but shall persevere to the end. Believers may fall into sin through neglect and temptation, whereby they grieve the Spirit, impair their graces and comforts, and bring reproach on the cause of Christ and temporal judgments on themselves; yet they shall be kept by the power of God through faith unto salvation.

The language of Article 12 of the Abstract of Principles is quite similar. The issues of greatest concern in both of these documents[4] are the genuineness of conversion, the impossibility of apostasy, and the inevitability of some continued sin in the life of the genuine believer. Any Southern Baptist confession seeking to aver salvation by faith through grace alone must also have this kind of strong statement concerning eternal security. Millard Erickson gets to the crux of this issue. On one hand, a theology that does not affirm eternal security leads to anxiety about one’s spiritual condition. On the other, a view of eternal security that does not point to genuine conversion leads to “indifference to the moral and spiritual demand of the gospel.”[5]

Calvinists and Traditionalists agree about the reality of eternal security, but this does not mean that there are no serious issues to unravel in the discussion. First, what is the basis of assurance? Second, can one affirm perseverance without necessarily committing himself to all of the other “doctrines of grace”? Third, how does each perspective deal with the difficult passages which seem to hold to some form of apostasy? Fourth, can the wrong view of assurance lead to “false conversions”?

What is the Basis of Assurance?
Even though the differences between the Abstract, which is more Calvinistic, and the BFM appear to be slight, they illustrate a challenging dynamic even within this supposedly uncontested doctrine. The BFM begins with the declaration, “All true believers endure to the end,” which inserts the language of the New Hampshire Confession’s article on perseverance before the first sentence of the Abstract. The BFM, therefore, begins the discussion of perseverance with an emphasis on belief, which is muted in the Abstract. The clear implication is that the BFM seeks to make clear that believing is the basis for security. Additionally, the BFM makes specific that it is “believers” who are the subject of God’s preserving power. The direction of Southern Baptist soteriology as it moved into the twentieth century was toward an emphasis on the centrality of belief as the basis for assurance, buttressed by the reality of sanctification.

While most Southern Baptists tend to use “perseverance of the saints” and “eternal security” interchangeably, nuances in the terminology also reveal the differences in the bases of assurance. The Calvinist view of “perseverance of the saints” places the emphasis of assurance on the evidence of the believer’s activity rather than the believer’s faith in the provision of Christ. The danger, of course, is that such thinking can slide inadvertently into a works-oriented basis for security. Consider this example from the popular and prolific John Piper: “It’s true that Paul believed in the eternal security of the elect (‘Those whom [God] justified he also glorified’ [Rom 8:30]). But the only people who are eternally secure are those who ‘make their calling and election sure’ by fighting the good fight of faith and laying hold on eternal life.[6] Such reasoning complicates the issue of eternal security and potentially leads to more doubt than assurance by making the works of obedience the basis of eternal security rather than promises of Christ that belong to the believer by faith. There is, to be sure, a tension in Scripture due to its exhortative nature.

Ken Keathley, however, manages the tension between faith and works in this way: “Good works and the evidences of God’s grace do not provide assurance. They provide warrant to assurance but not assurance itself.”[7] Therefore, to avoid confusion about what is meant about our view of assurance, it may be better to speak of “security of the believer,” rather than “perseverance of the saints.” Security of the believer emphasizes a present state-of-being based on faith that persists into the future rather than the continual manifestation of certain actions in the future. Eternal security is the companion of salvation by grace. One of the reasons that Baptists have overwhelmingly believed in a doctrine of eternal security is the strong belief in salvation by grace. Belief in the work of Christ for salvation results in the assurance of salvation. As Keathley notes, “Assurance of salvation must be based on Jesus Christ and His work for us—nothing more and nothing less.[8]

Can Someone Affirm Eternal Security
Without Affirming All Five Points of the TULIP?
Eternal security revolves around two significant questions. First, can one know with certainty that he is saved? Second, can the one who knows with certainty today that he is saved trust that he will never fall away permanently?[9] Southern Baptists of all stripes want to answer with a resounding “yes” to both questions. Either individuals have the promise of eternal security or they do not. The discussion is often framed as if there are only two options—the Calvinist position that says “yes” and the Arminian position that says “no.”[10]

If Calvinism is the only option for a strong view of eternal security, then the real possibilities for dialogue among Southern Baptists will be at impasse. In this arrangement, it is supposed that the non-Calvinist cannot affirm assurance of salvation because agnosticism on the issue of assurance is fundamental to Arminianism. Though he certainly cannot speak for every Calvinist, the language of Erwin Lutzer is the sort of tone that creates potential for heated and unhelpful debate. Lutzer says, “Whether or not you believe in eternal security depends on where you stand on the free-will controversy…The free will that accepts Christ is the same free will that can reject him.”[11]

Tom Ascol follows Lutzer at this point. In a blog post criticizing the Tradtional Statement, Ascol writes:…*


[1]Charles Stanley, Eternal Security: Can You Be Sure? (Nashville: Thomas Nelson, 1990). Stanley tells the story of how he came to reject the erroneous view of apostasy that he had learned in a Pentecostal Holiness church.
[2]See as an example the Roman Catholic View as presented in Kenneth D. Keathley, “Perseverance and Assurance of the Saints,” in Whosoever Will: A Biblical-Theological Critique of Five-Point Calvinism, ed. Da- vid L. Allen and Steve W. Lemke (Nashville: B&H Academic, 2010), 168.
[3]For example, the 2013 document Truth, Trust, and Testimony in a Time of Tension: A Statement from the Calvinism Advisory Committee does not include any reference to the understanding of eternal security in the list of tensions.
[4]Noticeably absent from both is the language of the Westminster Confession, XVII, 2, which states, “This perseverance of the saints depends not upon their own free will, but upon the immutability of the decree of election …”
[5]Millard Erickson, Christian Theology, 2d. ed. (Grand Rapids: Baker, 2000), 997.
[6]John Piper, Let the Nations Be Glad: The Supremacy of God in Missions, 2d. ed. (Grand Rapids: Baker, 2003), 46.
[7]Keathley, “Perseverance and Assurance of the Saints,” 186.
[8]Ibid., 171.
[9]Keathley has succinctly presented the issues at hand. See “Perseverance and Assurance” in Whosoever Will and “The Word of God: Salvation,” in A Theology for the Church, ed. Daniel L. Akin (Nashville: B&H Aca- demic, 2007), 760–1.
[10]Millard J. Erickson, Christian Theology (Grand Rapids: Baker, 1985), 985–7. This criticism notwithstanding, Erickson does a superb job of succinctly describing the two opposing views, supplying the important Scriptural texts that support each view and drawing the conclusion that the majority of Southern Baptists will affirm the certainty of eternal security.
[11]Erwin Lutzer, The Doctrines that Divide: A Fresh Look at the Historic Doctrines that Separate Christians (Grand Rapids: Kregel, 1998), 225.
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*Click HERE to read the rest of this post by downloading the FREE, 2-volume NOBTS Journal for Baptist Theology & Ministry.
SBCToday reprinted with permission the above excerpt.

 

SBC and Calvinism: All in? All out? Somewhere in-between?

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by Doug Sayers

Like many other Bible believers, I have had to wrestle with the longstanding debate between salvation by grace and salvation by irresistible grace (aka: Calvinism).

Again, like many today, I was a young believer when first introduced to the Calvinistic system. Sadly, the first book given to me at my first church (a non-Calvinistic one) was about the end times. You may have heard of it: “The Late Great Planet Earth.” That book was absolutely no match for J.I. Packer’s Knowing God, which I soon received through my college Inter-Varsity Christian Fellowship group.

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Layman & former Calvinist notes E. Hankins’ ‘Election’ essay

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Ed.’s note: We thought this comment was significant enough to publish also as its own blog post, and we did so with permission from Mr. Doug Sayers, whose comment initially appeared, HERE.
We are in receipt of an essay regarding Mr. Sayer’s spiritual, theological and soteriological sojourn, and will publish it soon.
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Thanks Eric:

It is nice to know we have some folks on the non-Calvinist side that can wade through all the smoke, mirrors, and ethereal speculation about aspects of theology (that will remain out of reach to everyone this side of heaven) and bring the discussion back to the biblical revelation!

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The Regeneration of the Sinner

Ronnie Rogers is senior pastor of Trinity Baptist Church in Norman, Okla.

by Ronnie Rogers, M.A., pastor
Trinity Baptist Church
Norman, Okla.
Ronnie has served in various denominational roles,
including president of the Arkansas Baptist State Convention.

This chapter summarizes the Traditional Southern Baptist view of the relationship of faith and regeneration—being born again. Most Calvinists teach that regeneration precedes faith, which will result in a free but determined act of faith.[1] Non-Calvinists believe that faith precedes regeneration or that regeneration occurs, as stated in the TS, “at the moment he believes.”[2] I will also point out how some of the harsh realities of Calvinism are contrary to the clear teachings of Scripture. I call these “disquieting realities.” Although they are unsettling, one must accept them if he is going to be a consistent Calvinist.

The Scripture affirms that faith precedes and is the prerequisite for regeneration—being born again (John 1:12–13; 3:3, 15–16, 36; 5:24; 6:40; 7:37–39; 12:36; 16:7–14; 20:31; 1 Peter 1:23; 1 John 5:1, 4). These and other Scriptures show that spiritual life follows the sinner placing his faith in Jesus Christ. The Apostle John gave as his reason for writing his gospel “so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name” (John 20:31). It seems clear that “you” includes anyone who reads or hears John’s gospel. If salvation is monergistic and man is totally passive, then why would God inspire John to write his gospel in order for people to read, believe and be saved? According to Calvinism, God knows the non-elect cannot read and believe and the elect cannot believe prior to regeneration.

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