Today is a beautiful Lord's Day where I am. It is a crisp 64 degrees! I cannot help but to write a bit regarding a large problem in Evangelicalism, and in African American Baptist circles. Worship is largely irreverent. Listen to what the inspired writer who wrote to the Hebrews wrote to Jewish Christians in the Roman world:
"Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: for our God is a consuming fire (12:28-29)." Bible students know that the writer refers back to Exodus 19 and also Deuteronomy 4:24, which is the portion of Holy Scripture the writer quotes. What does this mean? The same God that spoke with such power to Israel at Sinai comes among his people as they gather every Lord's Day. God is awesome striking real, honest godly fear among his people; he is no trifling God, but full of glory, majesty, and power.
The worship I witness among African American Baptist lack this fear and sense of awe and reverence for the most part. The singing that takes places in these churches have little reverence; is it solemn to dance and move and shake? Preaching that winks at sin, and jokes about sin---is this demonstrating reverence and godly fear? Yes, I know that joy is part of our worship; but it is tempered by reverence.
Let these churches take this passage from Hebrews and apply it correctly.
Sunday, August 30, 2009
Monday, August 17, 2009
Assessment of National Baptist preaching
This is a post to ask for some help and insight. It has been over six years since I've been a member of a traditional Missionary Baptist church. I left that particular church only after a few months of joining because it was a faulty church without good pastoral leadership and good, solid gospel preaching. Before this church, I spent just short of ten years at a National Baptist church where I served as an associate minister, Sunday school teacher, Youth worker, and chairman of the Young Adult Ministry. I loved that church, but becoming a Calvinist paved my way out of the door.
After I became a Calvinist, my whole perspective changed regarding the Church, especially preaching. I realized that my pastor preached little of the gospel. He was no whooper; he tried to "tune up" at the end. He failed to give biblical texts their justice. At the end, I was disappointed and grieved over this.
I often wonder what did I think preaching was before becoming Reformed? I enjoyed good explanation of the text, but I especially enjoyed the "gravy!" For most of my ministerial life, that was my style. I was (still am)an expository preacher, but I could tune up and whoop. After embracing the Reformed faith as an African American Baptist, I stopped tuning and whooping. I focused much more on exposition and then clear applications. One sister said my preaching had become "lectures." I still possessed the passion for the word of God; in fact, I had more passion, but I left out the relish African American Baptists associate with preaching.
Since being a Reformed Baptist, I've heard some great preaching. Cultural aspects aside, most National Baptist pastors come nowhere near the substance and richness of preaching I heard in Reformed Baptist circles. There are a couple of African American Reformed Baptist pastors here in the US; I am a part of three African American men who fill pulpits. We all preach expositional with pointed applications, but with passion.
I pray that National Baptist pastors focus more on the text and applications and less on style; this is not to say that they should come from without the African American Baptist tradition. This tradition at its best elevates eloquence, wonderful tonality of voice with clear textual exposition and stirring applications.
Oh, let us return to strong, clear gospel preaching without the taglines of "purpose" and "destiny."
After I became a Calvinist, my whole perspective changed regarding the Church, especially preaching. I realized that my pastor preached little of the gospel. He was no whooper; he tried to "tune up" at the end. He failed to give biblical texts their justice. At the end, I was disappointed and grieved over this.
I often wonder what did I think preaching was before becoming Reformed? I enjoyed good explanation of the text, but I especially enjoyed the "gravy!" For most of my ministerial life, that was my style. I was (still am)an expository preacher, but I could tune up and whoop. After embracing the Reformed faith as an African American Baptist, I stopped tuning and whooping. I focused much more on exposition and then clear applications. One sister said my preaching had become "lectures." I still possessed the passion for the word of God; in fact, I had more passion, but I left out the relish African American Baptists associate with preaching.
Since being a Reformed Baptist, I've heard some great preaching. Cultural aspects aside, most National Baptist pastors come nowhere near the substance and richness of preaching I heard in Reformed Baptist circles. There are a couple of African American Reformed Baptist pastors here in the US; I am a part of three African American men who fill pulpits. We all preach expositional with pointed applications, but with passion.
I pray that National Baptist pastors focus more on the text and applications and less on style; this is not to say that they should come from without the African American Baptist tradition. This tradition at its best elevates eloquence, wonderful tonality of voice with clear textual exposition and stirring applications.
Oh, let us return to strong, clear gospel preaching without the taglines of "purpose" and "destiny."
Thursday, July 23, 2009
How'd I get to be so Conservative?
Let me preface what I am about to write with this obvious point: I am a sinner whom God has (and still) showered mercy upon. I approach the topic of my theological conservativism without an attitude of high-mindedness, but from one of firm conviction based on the word of God.
I am conservative based on two streams: first, my upbringing in church has been toward the conservative side. In both churches I was a member of while growing up, my pastors preached a simple gospel and were men who stood in the truth. Second, embracing the Reformed tradition has influenced me greatly. Being a "Reformed Baptist" has caused me to take the whole of Scripture seriously. For example, I've written extensively on the issue of biblical worship. I've attempted to leave behind my cultural strings as it comes to shaping the elements of worship. I have found that NT worship is simple: praise (I believe in psalm-singing exclusively with maybe some "bible songs"), prayer, preaching, and the sacraments. We can argue whether or not alms-giving was part of the NT elements of worship. Nevertheless, the elements are few and simple. They come to us from the revealed word of God---all of it. All of these elements are contained in OT worship in both Tabernacle/Temple and in Synagogue.
One thing that glares off of the pages of Scripture in OT as it pertains to the "how" and "what" of worship is that God's OT people were prohibited from innovation or bringing in elements of worship from the nations surrounding them. These are moral laws, not ceremonial. What does this mean for African American Baptists? We must destroy the "images" of some of our African-based worship practices. (Maybe I may get some naysayers on this point since I wonder if there is anyone out there reading).
How are we to apply passages such as Deut 7:5-6 and Jeremiah 19:4-5? These passage relate directly to idolatry in worshipping in the ways of other nations. The Jeremiah passage gets to the heart of what Reformed theologians call the "regulative principle of worship:" "And they have built the high places of Baal, to burn their sons with fire for burnt offerings unto Baal, which I commanded not, nor spake it, neither came it unto my mind)." Some argue well it's not idolatry if God has not commanded against it. Wrong. This passage smacks against it.
African American Christians please take these particular verses to heart with prayer: the dancings, shoutings, and other demonstrative practices outside of biblically-revealed elements of worship are idolatrous. Let us be careful.
May God help us all.
I am conservative based on two streams: first, my upbringing in church has been toward the conservative side. In both churches I was a member of while growing up, my pastors preached a simple gospel and were men who stood in the truth. Second, embracing the Reformed tradition has influenced me greatly. Being a "Reformed Baptist" has caused me to take the whole of Scripture seriously. For example, I've written extensively on the issue of biblical worship. I've attempted to leave behind my cultural strings as it comes to shaping the elements of worship. I have found that NT worship is simple: praise (I believe in psalm-singing exclusively with maybe some "bible songs"), prayer, preaching, and the sacraments. We can argue whether or not alms-giving was part of the NT elements of worship. Nevertheless, the elements are few and simple. They come to us from the revealed word of God---all of it. All of these elements are contained in OT worship in both Tabernacle/Temple and in Synagogue.
One thing that glares off of the pages of Scripture in OT as it pertains to the "how" and "what" of worship is that God's OT people were prohibited from innovation or bringing in elements of worship from the nations surrounding them. These are moral laws, not ceremonial. What does this mean for African American Baptists? We must destroy the "images" of some of our African-based worship practices. (Maybe I may get some naysayers on this point since I wonder if there is anyone out there reading).
How are we to apply passages such as Deut 7:5-6 and Jeremiah 19:4-5? These passage relate directly to idolatry in worshipping in the ways of other nations. The Jeremiah passage gets to the heart of what Reformed theologians call the "regulative principle of worship:" "And they have built the high places of Baal, to burn their sons with fire for burnt offerings unto Baal, which I commanded not, nor spake it, neither came it unto my mind)." Some argue well it's not idolatry if God has not commanded against it. Wrong. This passage smacks against it.
African American Christians please take these particular verses to heart with prayer: the dancings, shoutings, and other demonstrative practices outside of biblically-revealed elements of worship are idolatrous. Let us be careful.
May God help us all.
Sunday, June 7, 2009
How did you cherish your gift today?
Today, for the next ten minutes, is the Sabbath, or the Lord's Day. It is gift from God to his people, yes; but it is a Sabbath for all. Did you cherish this wonderful, gracious, loving expression of God's gift to all of humanity? Did you sanctify it from the other six days? Did you hear the word of God preached? Did you worship the Triune God in spirit and truth today? Did you respect other's Sabbath today by refraining from shopping, going to restaurants, etc.?
I pray that you had a blessed Sabbath!
I pray that you had a blessed Sabbath!
Sunday, May 24, 2009
Communion with Christ in Singing the Psalms
I had no thought of writing an entry to my blog now the early morning after the Lord's Day. Yet I was having a private psalm-singing service before reading the Scriptures and praying. I was struck as I sang aloud from Psalm 39 that I was in actual communion with Christ as I sang these words: "Yes, I was dumb; I opened not my mouth, Because this work was done at Thy command." This is verse 9 of Psalm 39. With clarity, I sang with Christ regarding his sufferings and his trial before Pilate. In John 19:10, it reads: "Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?" Of course, this verse fulfills Isaiah's prophecy in chapter 53 that speaks of the Servant of the Lord become like a lamb dumb to the slaughter.
Jesus did say after his resurrection that the Psalms speak of him. They do. Psalm-singing offers the Christian a marvelous opportunity to praise our God and the Christ in manifold ways. Throughout the Psalms, we can praise Christ for his incarnation (Psalm 8), his suffering on the cross (Psalm 22), his resurrection (Psalm 16), his prophetic office (Psalm 78), his High Priesthood (Psalm 110), and his kingship (Psalm 2). What can a man whoever so godly compose better than the Holy Spirit?
Not only do African American Baptists need to incorporate psalm-singing in the public worship, but also in private and family worship. We can truly magnify the Christ by singing the inspired songs that spoke about him.
Jesus did say after his resurrection that the Psalms speak of him. They do. Psalm-singing offers the Christian a marvelous opportunity to praise our God and the Christ in manifold ways. Throughout the Psalms, we can praise Christ for his incarnation (Psalm 8), his suffering on the cross (Psalm 22), his resurrection (Psalm 16), his prophetic office (Psalm 78), his High Priesthood (Psalm 110), and his kingship (Psalm 2). What can a man whoever so godly compose better than the Holy Spirit?
Not only do African American Baptists need to incorporate psalm-singing in the public worship, but also in private and family worship. We can truly magnify the Christ by singing the inspired songs that spoke about him.
Friday, May 22, 2009
Baptists and Prelacy
Every since the early to mid 1990s I've scoffed at African American Baptist pastors assuming the title of "bishop" with real jurisdictional powers. The case in point is the Full Gospel Baptist Fellowship, with a college of bishops including its only presiding bishop, Paul S. Morton, Sr. I remember being in my former church in Lansing, Michigan and some of the members talking about how "Baptists don't have bishops." Do they? Yes, and no.
Confessionaly, and most importantly, biblically, every Baptist church has at least one bishop. Note what the New Hampshire Declaration (confessed on paper by African American Baptists in general) states about church officers: the "only Scriptural officers are bishops, or pastors and deacons." Let's get one thing straight: there is an "or" in that statement, which indicates that the terms are interchangeable. Bishops are pastors, and pastors and bishops. We can also include the biblical term of elder in this equation. All refer to the same office. We come to this conclusion by reading 1 Timothy 3 and Titus 1. The 1689 London Confession states that the officers of a church are "bishops (otherwise called elders) and deacons." It confesses the same as the New Hampshire. So yes, there are bishops in Baptist churches. In my church, we had three; but now only two.
There is the "no" answer. No, Baptists do not believe in bishops in the sense of prelacy. This is a little big word because most Christians aren't familiar with it. However, I received an email from Mt. Ararat Baptist Church announcing an upcoming conference hosted by an association this church is a member of. As I read this advertisement, I noticed that the association has a "presiding prelate." By definition, a prelate is a high-ranking church official. It assumes an episcopal government since only higher-ranking officials can bestow such on another. Can this occur in a Baptist church? No. Why not? Each Baptist church is independent. There can be no prelacy in independent and autonomous churches.
What we have here is what Jesus condemned: men going after the higher seats at gatherings. It sounds good to have the title of "bishop," or even "apostle." All of this type of posturing is unbiblical, and un-Baptist. For a reformation to occur within African American Baptist ranks we must pray that God will raise up men who seek the true office of a bishop in the spirit of 1 Timothy 3, Titus 1, and 1 Peter 5. Until then, we will continue to see men and women calling themselves into prelactic offices to the detriment of Christ's church.
Confessionaly, and most importantly, biblically, every Baptist church has at least one bishop. Note what the New Hampshire Declaration (confessed on paper by African American Baptists in general) states about church officers: the "only Scriptural officers are bishops, or pastors and deacons." Let's get one thing straight: there is an "or" in that statement, which indicates that the terms are interchangeable. Bishops are pastors, and pastors and bishops. We can also include the biblical term of elder in this equation. All refer to the same office. We come to this conclusion by reading 1 Timothy 3 and Titus 1. The 1689 London Confession states that the officers of a church are "bishops (otherwise called elders) and deacons." It confesses the same as the New Hampshire. So yes, there are bishops in Baptist churches. In my church, we had three; but now only two.
There is the "no" answer. No, Baptists do not believe in bishops in the sense of prelacy. This is a little big word because most Christians aren't familiar with it. However, I received an email from Mt. Ararat Baptist Church announcing an upcoming conference hosted by an association this church is a member of. As I read this advertisement, I noticed that the association has a "presiding prelate." By definition, a prelate is a high-ranking church official. It assumes an episcopal government since only higher-ranking officials can bestow such on another. Can this occur in a Baptist church? No. Why not? Each Baptist church is independent. There can be no prelacy in independent and autonomous churches.
What we have here is what Jesus condemned: men going after the higher seats at gatherings. It sounds good to have the title of "bishop," or even "apostle." All of this type of posturing is unbiblical, and un-Baptist. For a reformation to occur within African American Baptist ranks we must pray that God will raise up men who seek the true office of a bishop in the spirit of 1 Timothy 3, Titus 1, and 1 Peter 5. Until then, we will continue to see men and women calling themselves into prelactic offices to the detriment of Christ's church.
Sunday, May 17, 2009
Have a Blessed Lord's Day
We as Baptists, especially National Baptists, have weakened the holiness and sanctity of the Lord's Day-Sabbath. Dispensationalist teaching, antinomianism, and minimalism have all anchored themselves in African American Baptist churches. Dispensationalism teaches against the New Covenant relevance of the 4th commandment, antinomianism teaches we are no longer under Law as a template of our sanctification, and minimalism teaches that keeping the Sabbath holy is inconsequential to salvation; therefore, it is only an option (a lesser one at that).
Oh, how our forebears differ. African American Baptists in days past kept this day holy. They wrote about it, they preached about it, and the sang about it. Also the confessed it. Check out the Articles of Faith, article XV; it is a clear declaration of faith regarding what a Baptist should believe about this day.
Often times, when this subject is broached Christians get hung up on "do's and don't's." Christians should always remember that this is the Day that Christ emerged from the grave by the power of the Spirit to complete the work of redemption. Easter celebrations are foreign to the Scriptures, but the Lord's Day is not.
Have a blessed Lord's Day.
Oh, how our forebears differ. African American Baptists in days past kept this day holy. They wrote about it, they preached about it, and the sang about it. Also the confessed it. Check out the Articles of Faith, article XV; it is a clear declaration of faith regarding what a Baptist should believe about this day.
Often times, when this subject is broached Christians get hung up on "do's and don't's." Christians should always remember that this is the Day that Christ emerged from the grave by the power of the Spirit to complete the work of redemption. Easter celebrations are foreign to the Scriptures, but the Lord's Day is not.
Have a blessed Lord's Day.
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