Strange introductory paragraph: within the past year or so I read (and reviewed) a book on baptism edited by Thomas R. Schreiner and Shawn D. Wright entitled Believer’s Baptism: Sign of the New Covenant in Christ. The book is basically a refutation of the arguments in favor of infant baptism, or to put it positively, a defense of adult, believer’s baptism. As the purpose of the book is the efficacy of infant versus believer’s baptism, the topic of baptism for the remission of sins is dealt with only tangentially. And, because the editors (and, I would assume, most of the authors) are Baptists by denomination, you will not find much of a defense of Restoration Movement beliefs regarding the importance of baptism for the forgiveness of sins. However, and this is the point of this really strange introductory paragraph – I learned a great deal about the Calvinist approach to baptism, and why even many neo-Calvinists are opposed to infant baptism. It is an enlightening book, and I highly recommend it to all who are interested in theology, and especially the topic of baptism.
Baptism and the Remission of Sins: An Historical Perspective, David Fletcher, ed. (Joplin, MO: College Press Publishing Co., 1990) 432 pages.
I’m not exactly sure when I first read this book, but my copy has a 1990 publication date, so undoubtedly it was sometime in the 1990’s, or perhaps early in the first decade of the 2000’s. I just finished re-reading it, and I am struck with a profound thought: This is a book that needs to be read and digested by every member within the Churches of Christ who is concerned about the recent developments within the brotherhood of congregations of the Churches of Christ. Quite simply, this book places the Restoration Movement’s theological wrestling with the practice of baptism within its historical perspective, and as such, provides a wealth of information for understanding the rejection of the importance of baptism by many of the “leading voices” within the Restoration Movement.
The book is a collection of independent studies, and as such, suffers from the general problem of collections: some are outstanding, some are not so much. The opening chapters by Jack Cottrell I hold to be nothing less than brilliant – and provide a historical perspective that is utterly missing in most discussions regarding baptism. Beyond question, the information detailing Huldreich Zwingli’s distortion of baptism is absolutely critical to understand if you want to fully grasp the significance of Alexander Campbell, Barton W. Stone, and the other Restoration leaders. Chapter 3 on the British Restorers in the eighteenth and nineteenth centuries was valuable, but not as illuminating as the first two chapters. Chapters 4 and 5 examining Alexander Campbell’s views on baptism (by John Mark Hicks) are superb – distilling the amount of material and the oftentimes contradictory nature of Campbell’s teaching is a monumental task. Hicks performs the task admirably, and if you know nothing of Campbell and his writings, these introductory chapters will help you immensely. Chapter six is especially eye-opening, and is critical to know in light of present controversies: it details the debate between Campbell and John Thomas regarding the necessity (or lack thereof) of a person’s knowledge and understanding of the meaning of baptism prior to that person’s baptism. My guess is that chapter alone will shock and disturb many within the Restoration Movement. I was personally disappointed with Michael Greene’s treatment of Barton W. Stone in chapter 7 – I believe a far more sympathetic view is both possible and necessary – but I tend to be more of a Stoner than a Campbellite, so I am a little prejudiced there. Chapters 8 and 9 are good (discussing the Rebaptism Controversy between David Lipscomb and the Gospel Advocate versus Austin McGary and the Firm Foundation; and the Open Membership controversy between the Christian Church and the Disciples of Christ), but not exceptional. I believe the subject matter of chapter 8 deserved greater detail, and the material of chapter 9 was also covered in far too cursory manner – but still those are tiny quibbles against two very informational chapters.
So much is being written and discussed today about the meaning and purpose of baptism, how much one must know before baptism, and probably most discussed – how should the members of Churches of Christ view the baptisms performed in the denominations (and increasingly, non-denominational churches)? The practice of baptism is becoming more and more common, and more and more theologians are openly discussing the importance of baptism related to a person’s salvation. I find it distressing to the point of absurdity that, at the very moment when the eyes of more and more preachers and theologians are turning to baptism again, so many “leaders” or “prominent preachers” within the Churches of Christ are backing away from baptism as fast as they can, and promoting the neo-Calvinistic view of baptism promoted in Schreiner and Wright’s book.
While not the only reason I can give for this movement, I would suggest that increasingly more and more preachers, elders, and congregational leaders within congregations of the Churches of Christ are utterly ignorant of the history, and yes, theology, of the practice of baptism. While this book does not delve deeply into the second topic (chapter 10 does cover the design of baptism), the history of baptism as practiced in the early church, the Reformation, and particularly within the Restoration Movement is covered in exceptional care in this collection of essays. If you are struggling to understand baptism in this post-modern context, or if your congregation is struggling to understand baptism today, you owe it to yourself and to your fellow believers to buy, and study, this book.
(Note: In searching for images of the cover of the book, I noticed a 2009 publication date – I provided images of both titles of the books. I could not discern if there was a substantial change from 2000 to 2009, so the 2009 might be a simple re-print, or it could entail an updated and/or corrected copy.)
Another day, another urgent summons for the Churches of Christ to be less judgmental, less condemning. These sermons and blog posts and on-line articles are ubiquitous these days. It would seem that if you are a minister within the Churches of Christ and you want to become popular (or maintain your popularity) you need to hop on the “bash the church” bandwagon. Pardon me for being a knuckle-dragging troglodyte, but I’ll just let that cart go on by.
It may just be me, but I find it funny (in a serious way) that if a financial advisor corrected our faulty thinking about our retirement plans we would be most appreciative. If we were working with explosive chemicals in a science class and our teacher warned us before we made a pyro-technic mistake, we would say, “thank-you.” If we were applying for a music scholarship and a master musician took us into his or her personal study for an hour’s worth of instruction, we would not be able to stop thanking him or her. But, you let one word of spiritual correction or constructive criticism come from a preacher associated with the Churches of Christ and he is immediately tarred and feathered as a judgmental Pharisee. “Quit being so condemning” is the shrill response. “Don’t you know everyone that says they love Jesus is saved, and who are you to say you know everything about the Bible.”
I won’t be the first to admit that our heritage is full of characters that had more fist than finesse when it comes to biblical conversations. Neither will I be the first to condemn that behavior. Regrettably it is still visible today. Every family has its cranky uncle Joe, and there are are a number of reasons why combative individuals are drawn to independent congregations (and Churches of Christ are NOT alone in this regard!!)
But I truly fail to see where teaching some basic Bible doctrines should be considered judgmental, unless the person listening refuses to accept those teachings, yet recognizes the seriousness of the issue under discussion.
Actually, every person – unless they are a true universalist – will draw some line at some place in regard to what makes a person a Christian, what constitutes acceptable worship, and how a person ought to live a life committed to Christ. Why is drawing one line at baptism considered judgmental when drawing that line at the “sinner’s prayer” not considered judgmental? Why is adult believer’s baptism considered judgmental when infant baptism is not? The same point could be made with acapella worship, praise teams but no instrumental music, acoustic instruments but not amplified instruments, classic or contemporary songs, high church/low church or just about every other issue that causes conflict in a congregation.
I do not need, nor do I want, to be told that I need to be “more accepting” of individuals who disagree with me on basic, fundamental teachings in Scripture. The only words I need to accept are the words of the inspired authors of the Bible. Do I need to study, to learn, to read, to hear other points of view – absolutely! I try to do so as much or more than many ministers within the Churches of Christ. But the point of reference that I use to judge if what I am hearing is true is a convergence with the Bible – NOT some touchy-feely idea such as “they love Jesus.”
“Come, let us reason together” is a solid biblical concept. If I disagree with an individual there can be only one of three conclusions – either I am right and the other person is wrong, I am wrong and the other person is right, or we are both equally right and equally wrong. If I am willing to admit my culpability in drawing wrong conclusions from Scripture, I cannot be blamed for suggesting that those who disagree with me can also possibly be in error. I may seek to teach, and perhaps also to confront, but that does NOT make me a judgmental, hypocritical, Pharisee.
Unless, of course, you believe that Jesus was a judgmental, hypocritical, Pharisee as well. As I read the gospels, he had to try to straighten out quite a few twisted twigs during his ministry. Although he corrected, he never condemned honest error – but he was quite emphatic in his rejection of obstinate dismissal of God’s will.
As I have written numerous times – if I am wrong please show me my error! I never want to teach something that is false, either knowingly or unwittingly. And I promise I will not call you judgmental.
Many Christians despise theology, and especially theologians (I will overlook the irony for now, but believe me I see it). “We don’t do theology – we just read and study the Bible” is a common belief, if not outright statement. Alexander Campbell stated emphatically that there would never be a chair of theology at the first college established for ministers of the Restoration Movement (okay, more irony, but let’s move on). In my undergraduate and graduate studies I had courses in Old Testament Teaching and New Testament Teaching, but they could not be labeled Old Testament Theology or New Testament Theology.
So, last night I was reading a book by Dietrich Bonhoeffer. Bonhoeffer has become one of the early 20th centuries most studied, admired, and discussed theologians. Underline that – he was a preeminent theologian, educated by some of the most famous theologians in Germany – and at Union Theological Seminary in New York. He argued with Karl Barth, for crying out loud. No one who rightly knows which end is up can argue that Bonhoeffer is anything other than a top-flight theologian.
Okay – so have I made my point?
So, as I was saying, I was reading in Bonhoeffer and I came across this section –
Theology is the discipline in which a person learns how to excuse everything and justify everything. A good theologian can never be cornered theologically; in everything he says he is just. And the theologian can acknowledge even this without a word of penance. Whoever has begun to justify himself with the help of theology itself has already fallen into the devil’s grip, and as long as he is a theologian, he can never get free! Be a good theologian but keep theology three paces away from you; otherwise eventually it will mortally endanger you. (Dietrich Bonhoeffer in his lecture on Pastoral Care, see Dietrich Bonhoeffer Works (in English) vol. 14, Theological Education at Finkenwalde: 1935-1937, p. 591, emphasis Bonhoeffer’s).
What was Bonhoeffer’s corrective to the danger of “theology” as he presented it? Staying in the word of God, reading the word of God, preaching the word of God, meditating on the word of God, and praying unceasingly.
Hmmm. Sounds very restorationist, if you ask me. And, if you ask me again, very unpretentious of a top-rate theologian.
There are two opposite, but equally destructive, responses to perceived threats. The first is the the “Chicken Little” approach, which is to run around screaming “The sky is falling, the sky is falling” when in fact, the sky is very much not falling. The other approach is the “stick your head in the sand” approach, which is to deny that there is any threat, or if there is, it really does not apply to me, because I cannot see it, because I have my head in the sand.
By no means do I want to be a Chicken Little. But being an ostrich really does not appeal to me either. God gave us the sense to be able to “sense” dangerous situations, and call me a “nervous Nelly” if you want to, but I cannot help but see a real threat on the horizon.
Every election since 1980 has been labeled as “the most important election in our lifetime” (at the very least). I have already heard that phrase used about this coming presidential election. So, I don’t want to go there. That ship sailed a long time ago. The fact is, this election in but an inconsequential thimble of water in the comprehensive ocean of significant events in the history of the country.
Be that as it may, this election does have significance in one respect. I believe this election will be the first election for a country that is post-Christian, and perhaps even anti-Christian. (You may argue this is the second such election, but it is the first election in which that attitude is unmistakably obvious).
For the overwhelming majority of our 240 year existence, the United States has at the very least proclaimed a distinct Christian foundation. I do not adhere to the propaganda that we have always been a Christian nation (the evidence to the contrary is just too strong), but we have always advertised that we believe, and attempt to act, according to fundamental Judeo-Christian principles. Take, for example, the struggle for civil rights for minorities. Yes, the manner in which certain races were treated was deplorable – unChristian to the core! But it was that very Christian foundation that we espoused that allowed crusaders to appeal to our “higher angels” and thus we have been able to reverse many of those inhuman laws and behaviors.
However, we are now living in a different era. Old solutions no longer work. Old equations no longer provide the same result. What changed? Why is this election so different from every other election we have witnessed?
The answer, in brief, is that the country has emphatically abandoned any association with those fundamental Judeo-Christian principles that has provided both an anchor for stability and the engine for change for our culture.
For my evidence of this accusation I have to point no further than the seismic change over the past eight years regarding sex and gender issues. Homosexual behavior and gender-bending activities are not longer on the extreme fringe of society – those activities are openly promoted and welcomed at the highest level of our culture including and especially within major branches of the Christian church! When our culture has rejected what is the very essence of what it means to be human – the distinction of what it means to be made in the image of God as male and female – we can in no appeal to logic argue that we are a Christian nation. Some label it a post-Christian culture, I would argue that in many respects our culture has be come as anti-Christian as it was in the pre-Constantinian era. An affinity with a watered-down, feel-good, cheap-grace kind of Christianity that Dietrich Bonhoeffer condemned is still very much in view, but not the “carry your own cross and deny yourself” kind of Christianity of which we read in the gospels.
What makes this election so significant to me is that neither (or none, if you add the minor parties) of the major candidates is making any effort at all to appeal to those “higher angels” that both provoked and allowed our country to overcome its inherent flaws. All I hear from all fronts is the most putrid kind of humanism. God is most decidedly out of the picture!
Which then leads me to a most profound observation – this election provides those who proclaim their discipleship to Jesus a most wonderful and epic opportunity. We can once again become the Church of Christ! We can jettison our attachment to a sick and dying political establishment that has only served to weaken the proclamation of the gospel of Christ. Actually, this is far more than just an observation – it is a challenge, a call to arms. Let us become what the name on our buildings so proudly proclaims (and, thanks to all who have so cowardly removed that name from their assemblies. Good riddance!)
Let us become, let us be, let us live, let us thrive – as disciples of Jesus Christ. Let us be done with Republican and Democrat and Independent and Green and whatever else. Our banner is the cross and our citizenship is in heaven! For crying out loud, brothers and sisters – let us be done with the things that do not matter and let us busy ourselves with the things that do matter.
Can I get an amen?
This post is intended to be a companion piece to my post of yesterday, so if you did not read that article, use the little arrow thingy and back up a page.
I think most Americans are familiar with the screech made by our former Secretary of State when she was being questioned about the murders of our ambassador and assistants in Benghazi. “What does it matter, anyway?” was her response when being questioned about what she knew, when she knew it, and what could have been done differently. “What does it matter, anyway” has become the mantra of an entire generation of Americans – not just politicians with a failed policy on their hands.
Yesterday I discussed the fact that we (primarily in the church) simply do not have the ability to stand firm anymore. Well, that is only partly true. We will fight to our last drop of blood over the color of the curtains, the positioning of the furniture, and the name of the song book that gathers dust in the book rack; but when it comes to issues of genuine faith, of matters that cut to the core of the gospel, we have one timid little response – “What does it matter, anyway?”
I see three primary reasons why congregational leaders, and therefore the congregations they lead, have found it impossible to stand firm against the onslaught of post-modern secularism. They are: a lack of a foundation, a lack of support, and a lack of courage. Let me address each of these individually.
First, I see the primary issue involved in an inability to stand firm as being the complete lack of a solid foundation. Most important, we have lost the foundation of knowing Scripture. Although we exist with the veneer of being a “Bible people,” we really do not know the Bible. This is true to varying degrees in many elderships, and is only magnified as we move down the generations. Elders today are not selected because of their knowledge of the Bible and their ability to put that knowledge into practice. Elders today are chosen because they are good business men, they are popular, they have the “perfect” family, and maybe even because they come from a long line of previous elders. My wife relates the story of having an elder get furious with her because she corrected him during a teen Bible class. If teenagers can correct men who are supposed to be the spiritual leaders of a congregation, that congregation is in serious trouble. I wonder, though, how many teenagers would know more Bible than their elders? Our knowledge of the Bible is pathetic, and it is impossible to stand for issues of faith when we do not know what that faith is.
In addition to a lack of knowledge of Scripture, we have an even lower (if possible) level of knowledge of our history – our tradition. Some would even argue that we do not have a tradition. Yea, and babies come from underneath cabbage leaves. Tradition is a wonderful thing – a blessed thing. But you would not know that by talking to the average member of the Church of Christ. We know nothing of Alex and Bart and Walt and my favorite – ol’ Raccoon John himself. How could we know anything of our history, and why would we even want to, the way it is disparaged and ridiculed from the majority of pulpits and lectureships in the country? Here is a indisputable but despised fact: the more liberal a person is, the closer that person is to the most radical conservative in at least one respect – they both hate our history. Liberals hate it because, to them anyway, it makes us look foolish, immature, and ignorant. Ultra conservatives hate it because we are simply not supposed to have a history – we popped out of the ground fully grown in 33 A.D., and except for a few hiccups now and then, have been pretty much a perfect people. Both extremes are utterly and damnably wrong – contra the conservatives we have a history that stretches back to Abraham at the very least (remember, the “Father of the faithful”), but is made up of every nook and cranny of human history from that point on. And, contra the liberals, it is a wonderful, beautiful, mesmerizing, and totally enlightening history. Alex and Bart and Walt and ol’ Raccoon were brilliant theologians and practitioners. But you would not know it if you read any of our most recent attempts at explaining our Restoration History. (Okay, rant over.)
Second, elders – and especially our young people – find it difficult, if not impossible, to stand firm because they get little or no support when they try. It’s one thing to get shot in the chest when you are facing an opponent – but it is something entirely different when you are getting shot in the back at the same time. I have seen good men reduced to meaningless figureheads not by their opponents, but by the congregation they were leading. There is a good reason the author of the book of Hebrews wrote, “Obey your leaders and submit to their authority. They keep watch over you as men who must give an account.” (Hebrews 13:17). It is frustrating when an eldership appears to be paralyzed, but it is disastrous when an eldership takes a stand on an issue they consider to be a matter of faith, only to be skewered by the flock they are attempting to protect. Or imagine the confusion of a spiritually mature 16 year old girl who objects to having to shower next to a psychologically damaged 16 year old boy (in all his anatomically glorious self) only to be told that she is being a bully and needs to be more sensitive – and this by members of her own congregation! It is often difficult to take a stand when you know it is going to be controversial, or even worse, contradictory to secular theories. That difficulty is multiplied exponentially when the people you believe to be your spiritual family abandons you.
Finally, there is the issue of courage. It is difficult to take a stand on a matter of faith if you are confused about what that faith is, and if you are convinced that no one will stand with you if you try. But it is utterly impossible to take that stand if you are a coward, even if you know the truth and have a whole army standing behind you. I believe most elders and a majority of young people are good men and kids. But there is a disturbingly large percentage of elders (and adolescents) who are nothing more than weak-kneed, limp-wristed, lilly-livered cowards (I am trying to restrain myself here). These are individuals who know the truth, and who know that there are people who are looking to them for leadership and will defend them to the last bullet. They choose – willingly – to accept the path of least resistance anyway. They do not want to cause a scuffle. They do not want to be seen as being “old fogies.” They are more interested in their image than in their position of leaders (and yes, young people can be awesome leaders). Ignorance can be educated away. Support can be generated. But cowardice? Cowardice kills before the battle is even joined. “There is nothing to fear, except fear itself.” Oh, what timeless words.
Christians who are concerned about the perilous times in which we live must do three things. We must return to the Bible, we must once again become a people of the book. We cannot stand firm for a faith of which we are ignorant. We must also not only accept, but we must come to appreciate our history – from Abraham to the apostles to the Reformation to the Restoration to our present day. We are products of our history – and we must learn from that history or we are certainly doomed to repeat its disasters. We must stand in solidarity with those who are taking a risk to defend their faith. We must support our elders when they say “no” to the Baals and Asherahs of secularism. We must support our young people when they refuse to be driven by the twisted beliefs of this culture. And finally we must learn what it means to be biblically courageous – to “Be watchful, stand firm in your faith, be courageous, be strong” (1 Cor. 16:13). In a memorable line from one of my wife’s favorite movies, “Courage is not the absence of fear – courage is the decision that there is something more important than fear.”
All of this is critical because our faith, our morals, our beliefs, that which we stand on – all of these things matter very much.
What does it matter anyway?
Stand at the foot of the cross and ask that question. Then you may get it.
(Update, Aug. 11, 2016 – it occurred to me that some might notice that I omitted preachers from this discussion. Be assured, I have no mistaken ideas that ministers/preachers are exempt from being cowardly and just flat-out ignorant. As I was writing I was thinking primarily of congregational leadership, and for some strange, backward, unknown reason I still believe that ministers serve under the eldership, not above them. Yes, ministers/preachers lead, but if the elders would exert their God-given authority, fewer young trash-talking preachers would have a pulpit to do so.)
Be watchful, stand firm in your faith, be courageous, be strong. (1 Corinthians 16:13, RSV)
One of the benefits of growing older, I have learned, is that your vision becomes more clear. Not necessarily your eyesight, which I have also learned, becomes more blurry – but your vision. You are able to apprehend things in a manner that youth simply cannot perceive. A few people can see them when they are young, and we notice these individuals and label them as “visionaries” or “mystics.” Old people are called crotchety or old fogies. I appear to be approaching old fogyism.
One of the things I have perceived over the past few years is that with each new “generation,” the ability to stand firm with any teaching or principle that contradicts the prevalent culture – what we call “political correctness” – is slowly but steadily disappearing. In other words, it is perfectly acceptable to “stand firm” when you are defending the garbage that issues from the LGBTQ faction. Such firmness is even considered downright heroic. However, let a high school boy or girl raise their voice in defense of Biblical sexuality and you would think Adolf Hitler himself had been reincarnated. Defend the “right” of a male to use the female locker room just because he “identifies” as a female and you win humanitarian of the year award. Defend the right of a female to be safe in the same locker room and you are vilified as being inhuman (or worse). In many ways I cannot imagine what it must be like to be a young Christian in the typical American high school. The pressure to conform or to be ostracized must be monumental.
I see this trend being played out increasingly within congregations of the Lord’s church. “Can’t we all get along” is the mantra of the day – and that is a very difficult idea to argue against. We have been divided over so many inconsequential things; it would be wonderful if we could learn how to put our personal wants and wishes aside for just a few moments and genuinely consider how we can work together for the kingdom. But there are limits to “just getting along.” There is a line – however narrow – between right and wrong, truth and error, holy and profane, good and evil. God gave us the sense, and he gave us the instructions, to know the difference. To fail to draw those distinctions is to fail to obey God.
The key to understanding the difference between standing firm and looking for compromise is in the above verse (just to list one). Paul said to “stand firm in your faith.” He did not say to demand your opinion in matters of methodology or in matters that are by their nature “inconsequential.” He dealt with those issues in Romans 14 and 1 Corinthians 8 and 9. There are matters that cut to the very core of what it means to be a unified body of Christ, and there are matters that are of individual preference and taste. The first are matters of faith the second are matters of function.
I do not want to suggest that determining the difference between these two poles is always easy. I do want to emphasize that doing so is necessary. To divide a congregation over an issue that is simply a matter of methodology is to sin against the body of Christ. To accept, and to practice, a teaching that violates either the letter or the spirit of Scripture is to commit either heresy, or at the very least, heterodoxy. Read the letters to the seven churches in Revelation chapters 2 and 3. Note the difference between being reprimanded (the loss of love, the need to stand firm) and being condemned (the teachings of the Nicolaitans, the woman “Jezebel”).
It is absolutely critical that congregational leaders learn the difference between what is of faith, and what is of opinion. An entire generation is at risk. One of my beloved professors, Dr. Eugene Clevenger, taught in his class on the Corinthian letters, “The greatest right I have is the right to surrender my rights.” Equally critical, especially in the 21st century is this, “The greatest responsibility I have is the responsibility never to surrender the truth of Scripture.”
It is a question of sailing between the Scylla of legalism and the Charybdis of anarchy. It is a narrow and difficult passage. But difficult does not mean impossible. It is not only possible, it is imperative. To fail to make the choice is to utterly fail, and that is something this old fogey simply cannot accept.
I just learned today of the passing of Randy Becton. Perhaps not many recognize the name, but I know there are thousands throughout the country (and the world) who do. We have lost a real treasure with his passing.
I was lucky enough to have a class under Randy. It was a class related to Christian ministry, although I would have to research my records to find the exact title. It was in that class that I was most fully made aware of the concept that God uses wounded people to heal other wounded people. As we are all wounded in one way or another, that means God can use each of us to heal others around us. The first step, obviously, is to recognize how we are wounded, then we must see how God has redeemed (healed) us, and then we must learn how we can use our broken-but-healed selves to bring others to Christ. The class was transformational, to say the least.
I have one other memory of that class that I would like to share. Randy suffered with lymphoma as a young man. Once, during one of his long hospital stays, an elder came to visit him. Randy could tell some pretty horrifying stories of what people would say to him while he was in the hospital. As he related the story of this elder’s visit, he shared what many would think would be a rude and insulting question that this elder asked of him. The elder asked Randy if there was any sin in his life that Randy might see as an underlying source of the cancer. Note – not the cause of the cancer, but that God was using the cancer to “wake” Randy up to a more critical spiritual issue. As Randy retold the story there were tears in his eyes. You have to understand the context to the situation – the elder had a close relationship with Randy. This was not some “fix-it” spiritual charlatan that was looking to score some death-bed confession. This was a man who was vitally interested in Randy’s spiritual and physical health, and he was probing to help Randy see that the two realms are not as separate as we often make them out to be. Randy’s point was this – many people said rude and insulting things to him with the idea of making him “feel better.” This elder, with the true and honest question that revealed his sincere love for Randy, asked what some would consider to be an insulting question, yet for Randy it was one of the most loving visits he could remember.
Now I must caution you – do NOT go to every hospital room and start asking people to spill their deepest, darkest sins to you. Not unless you have a deep, personal relationship with that individual, and are asking with the most pure and God-like intentions. Otherwise, you will likely get a bed pan thrown at you, and for good reason. My point in relating that story is to share with you what Randy impressed upon us – true love, caring love, shepherding love – sometimes leads us to places we might be uncomfortable, but it is exactly in those places of discomfort that true ministry takes place.
I also must relate that Randy was one of the very few instructors who ever chewed me out in front of a class. To this day I have no idea what it was that I said that upset Randy, but I can honestly say that I would rather be chewed out by Randy Becton than be publicly praised by some of my other instructors, whose sincerity I could neither trust or believe.
I was truly blessed by Randy Becton. He was a huge man with an even bigger heart. Our loss is his graduation to glory.
Requiescat in pace.
Where have all the soldiers gone,
Long time passing?
Where have all the soldiers gone,
Long time ago.
Where have all the soldiers gone –
Gone to graveyards every one.
When will they ever learn?
Oh when will they ever learn?
(1960’s folk scare anthem, titled, Where Have All the Flowers Gone? third verse)
I picture a scene in the late 1930’s in Berlin. It is a picture of two worlds. On the one hand an economy that was literally on the brink of disaster is now starting to show signs, not just of life, but of genuine health. The mood of the nation borders on ecstasy. The long, dark night following the embarrassment of the Great World War is fading into the dark recesses of history. People are working. There is food on the table. Instead of a waffling, insecure national government, there is a leader who knows what he wants to do – he knows what is best for his Volk, his people. He is their leader, der Fuhrer.*
Crouched over a simple wood desk a young pastor and sometimes university lecturer looks out his window overlooking Berlin and wrinkles his forehead. Through his spectacles he sees a much different Germany. The bright red, white and black swastikas that hang from the government buildings, as well as from many of the church buildings, do not indicate wholeness to him, but rather a terminal sickness. Rather than a facile prosperity, he sees the war machine fueling the new economy. Rather than unity and a restored pride in German law, he sees the systematic dismantling of basic human freedoms. As a country rises like a phoenix from the ashes, he watches a culture begin to burn with the most acrid fires of hell. And he wonders, where is the church? Where are the Christians? The church buildings appear to be full – but where is the faith? Where are those willing to follow their Lord to the cross?
America in the second decade of the 21st century shares far more in common with Germany in the 4th decade of the 20th century than many people are aware of, or are willing to admit (and, no, I am not trying to be sensational here, just point out some disturbing historical parallels). Our most recent economic scare, the “Great Recession” has long since faded from our (increasingly deficient) memory. Ever since September 11, 2001 our federal government has incrementally but steadily become more monolithic and focused on the person of the president. What once was a trip-partite “sharing of the powers” has become a totally inefficient and inept Congress and a judiciary that is nothing but a docile lapdog of the most liberal and leftist agenda. Our current president, and both of the nominees of the two major parties, have made it abundantly clear that they do not respect the constitutional separation of powers, but that, as the elected president, they will be the de-facto fuhrer of the American people.
Morally the country is in a complete free fall. No, we are not emptying neighborhoods of “undesirables” and shipping them off to death camps. But that quaint little concept of “freedom of speech” is fast becoming a relic to be studied in a museum. Do you think we are a country of laws, and not of personal privilege? Compare the story of a baker or a photographer who decline to participate in the wedding of a homosexual couple, only to be sued into oblivion, to the story of a sovereign state, the duly elected officials of which pass a law that protects the rights of individuals to exercise their religious freedoms, only to see one of the largest corporations in the country discriminate against them by removing one of their largest celebrations from the state. Who gets the praise here – those who practice their religious rights, their freedom of speech, or the state, (or corporation) that uses their legal or economic power to bully the other into submission? From newspaper editorials to talk shows to political pundits – the voice of those who defend perversity and attack those who stand for Christian morality is almost universal.
The tragedy here, from a biblical standpoint, is that the church has become utterly complicit in this decay. Instead of a clear voice (remember Amos?) all we here from the collective pulpit of American Christianity is, “Don’t say anything offensive!” “Scientists say they can’t change, so we should not burden them with guilt!” “We have to make the gospel relevant, and telling people about sin just does not communicate anymore!” I guess the worst is, “If we tell people they have to change, they might leave the church!” Yea, right. As if having them in the church is doing them or the church any good.
It’s called SIN, people. Sin in the world, sin in the church, sin in you, sin in me.
What we need is for the church – for disciples of Christ – to stand up with a unified voice and condemn that sin. Condemn the sin in the world, condemn the sin in the church, condemn the sin in us – you and me.
Despite the efforts of the young pastor – and hundreds like him – the church in Germany chose either to remain mostly silent – or to actively support the fuhrer – and the world erupted into another hell of war. Those who refuse to learn the lessons of history are doomed to repeat them.
So, I ask – Where have all the Christians gone, long time passing . . .
*Fuhrer (with the umlaut, which I cannot seem to figure out how to insert over the “u”, simply means “leader” in German.)
Book Review – Recovering the Margins of American Religious History: The Legacy of David Edwin Harrell, Jr. (Waldrop and Billingsley, eds.)
The Churches of Christ have not been known historically for producing giants in academia. There are notable exceptions, to be sure. It is interesting that the majority of scholars recognized by their peers as being at the top of their field has largely been limited to church historians – Lemoine Lewis, Everett Ferguson. A few come from the ranks of New Testament / theology scholars – Abraham Malherbe, Tom Olbricht, Jack P. Lewis, Carroll Osburn. Far fewer have come from the ranks of Old Testament scholars – John Willis is the only name that immediately comes to my mind.* Of course we have a large and reputable stable of Restoration History scholars and theologians – Bill Humble, Richard Hughes, Douglas Foster.
Standing among a much smaller group, although perhaps not all by himself, is David Edwin Harrell, Jr., historian and biographer extraordinaire.
This book, Recovering the Margins of American Religious History: The Legacy of David Edwin Harrell, Jr. (Tuscaloosa: University of Alabama Press, 2012), 125 pages, is a collection of essays written in Dr. Harrell’s honor, a festschrift if the term is appropriate for American historiographers.
As mentioned in a previous post, I had the extraordinary experience of getting to meet Dr. Harrell as he was researching his book on the Churches of Christ in the 20th century/biography of Homer Hailey. I was sort of in awe, and little did I know while I was running around the third floor of the Brown Library at ACU just exactly the kind of man I was assisting. I sure wish I knew then what I know now. Oh, well – story of my life.
Anyway – this collection of essays honors this giant of American historians. For members of the Churches of Christ it is an important record of not only the scholarship of Harrell, but also of the times in which he lived, and especially of the attitudes he displayed throughout his life. A couple of descriptions that I found to be particularly noteworthy:
His pugilistic spirit could be lethal toward academic peers or graduate students who substituted opinions for information and personal preference for thoughtful analysis. He does not suffer fools gladly. (p. xi)
I came to appreciate the tough love he administered in very large doses: lifelong support and encouragement in return for maximum effort, withering criticism for laziness and foolish obstinacy. (xi)
And, perhaps the coup de grace –
For those who measured up to his standards but disagreed with his conclusions, there was never a better friend. For those who agreed with his conclusions but sought thereby mainly to curry his favor, he proffered neither respect nor support. For uneducated people who were both sincere in their convictions and faithful in their proclamation, he offered charitable understanding and genuine affection. For politically correct academics who refused to subject their own beliefs to the same rigorous scrutiny they expected from others, he expressed scorn and ridicule. (xi-xii)
In some ways David Edwin Harrell, Jr. taught me more about writing than any of my other professors, and I never had him for a class. His writing is meticulous – painstakingly researched and documented to within a gnat’s whisker of perfection. As I was writing papers for my doctoral degree I kept asking myself, “How would Harrell document this paper?” I cannot say that I even come close to his “standards,” but I can say without equivocation that my academic writing would not be anywhere close to where it is today without the influence of Dr. Harrell.
Dr. Harrell influenced me in a number of other ways as well – demonstrating that the divisions within the Churches of Christ are caused as much by, if not primarily by, social divisions as much as doctrinal disagreements. Once again tying this back to my doctoral work, some of the most glowing compliments I received from Dr. Glen Stassen (Fuller Theological Seminary) related to ideas that came straight from Dr. Harrell. One does not truly understand Lilliput unless he or she has stood on the shoulders of giants like Stassen and Harrell.
This book probably would not be of any great value unless you have read some of Dr. Harrell’s works (some listed below). If you are interested in Restoration history, or in the Churches of Christ, especially in the 20th century, this would be a good book for you to have. It is not terribly long, and as it is a collection of essays, some will obviously be of greater value than others. For obvious reasons, I heartily recommend it.
*My apologies for this tremendously abbreviated list. I am working off the top of my memory right now, so to those devoted students of our other scholars, my sincere apologies if I did not mention your favorite mentor.
Just some of Dr. Harrell’s books (in my personal library) – Quest for a Christian America: A Social History of the Disciples of Christ in America, vol. 1., (Disciples of Christ Historical Society, 1966); Sources of Division in the Disciples of Christ, 1865-1900: A Social History of the Disciples of Christ, vol. 2., (University of Alabama Press, 1973); The Churches of Christ in the 20th Century: Homer Hailey’s Personal Journey of Faith (University of Alabama Press, 2000); White Sects and Black Men in the Recent South (Vanderbilt University Press, 1971); Pat Robertson: A Personal, Political and Religious Portrait (Harper and Row, 1987).
Book Review: The Churches of Christ in the 20th Century: Homer Hailey’s Personal Journey of Faith (David Edwin Harrell, Jr.)
The Churches of Christ in the 20th Century: Homer Hailey’s Personal Journey of Faith, David Edwin Harrell, Jr. (Tuscaloosa: University of Alabama Press, 2000) 388 pages of text with an additional 63 pages of endnotes.
This book has a number of potential audiences: most broadly it will appeal to those who want to have an understanding of how culture influences religious movements, more narrowly it will appeal to those who want to have a greater understanding of the history of the Churches of Christ in the 20th century, and finally it will have a tremendous appeal to those who want to understand the “anti-institutional” or most conservative wing of the American Restoration Movement (Stone-Campbell) of the early 19th and 20th centuries. This book is actually the third of Harrell’s to document the sociological influences on the Churches of Christ, and it is by far and away the most personal (Harrell is a devout advocate of the anti-institutional beliefs).
The book is part history, part biography. Harrell sets out to tell the story of Homer Hailey, but in order to do so he must explain the historical developments within the Churches of Christ beginning with the turn of the 20th century leading all the way into the final decade of the century. As such, the book contains a treasure trove of information the reader will not likely find in any other source unless he/she is a devoted historian. Harrell is a preeminent historian and he knows the printed material relating to the Churches of Christ as well, if not better, than any other person alive. This is evidenced by the copious end-notes.
Because one major goal of the book is to tell the story of Hailey, the history that precedes the biography section does focus more narrowly on the personalities and root motivations of the institutional/non-institutional split within the Churches of Christ. So, for example, the events and main characters are examined with that division in mind, not simply to explain “X happened at Y period of time.” However, because so much of the early 20th century witnessed the battles fought over pre-millennialism and then the institutions (orphans homes, and later especially the colleges), there is a staggering amount of history that is covered.
One strength of this book is paradoxically one of its weaknesses – Harrell was (and still is) an active voice in the institutional controversy. Therefore, he can provide a “fly on the wall” perspective that many other authors could not – he not only knew many of the main characters involved in this discussion, he joined in the fray. The negative aspect of this connection is that, as good and professional a historian as Harrell is, sometimes he reveals the color of the flag that he is marching under more clearly than he should. He routinely labels the “progressives” (itself a dangerously pejorative term Harrell uses to identify the supporters of institutions) as “rebels,” and in numerous other ways he lets his feelings slip by. He opined that the progressives held “deviant views” and in reporting a comment made by Richard Hughes, he wrote that Hughes “complained,” when a more equitable verb could have been easily chosen. To be fair, Harrell broadly praised Hughes’ history of the Churches of Christ – but the little snarky comments reveal that Harrell thoroughly disagrees with the ultimate conclusions that Hughes draws.
Ministers and other leaders in the Churches of Christ need to read this book, especially if they were born in the late 20th century. This book not only explains what happened during the institutional/non-institutional split, but it also gives a clear window into many of the issues that are plaguing the church today. As I have said before (and as many others have said as well), I believe another clear split has occurred within the Churches of Christ in the early 21st century. This book will explain much of why this latest split has occurred. “What goes around comes around,” or in more biblical language, “what has been is what will be,” and so 100 years later we can see many of the same attitudes, and justifications, for behaviors that are contrary to scriptural teachings.
A personal note: while I was serving as the graduate assistant for Dr. Bill Humble at the Center for Restoration Studies at Abilene Christian University, I assisted Dr. Harrell as he was researching material for this book. He was gracious and extremely kind. As a expression of thanks for my help (which was truly minimal), Dr. Harrell gifted me with inscribed copies of three of his other books – Quest for a Christian America, White Sects and Black Men, and his biography of Pat Robertson. I am indebted to Dr. Harrell for many things, not the least of which was the way in which he taught me (through his writings) to research fully, document extensively, and think clearly about your subject. While I never had Dr. Harrell as an instructor, he taught me much and I owe him more.