The SBJT Forum: Retrospect and Prospect Editor’s Note: Readers should be aware of the forum’s format. D. A. Carson, Paige Patterson, Mark Coppenger, Jerry A. Johnson, and Richard Land have been asked specifi c questions to which they have provided written responses. These writers are not responding to one another. The journal’s goal for the Forum is to provide signifi cant thinkers’ views on topics of interest without requiring lengthy articles from these heavily-committed individuals. Their answers are presented in an order that hopefully makes the forum read as much like a unifi ed presentation as possible. SBJT: As an outside observer, what com- denigrate the conservative resurgence in ments would you make on the conserva- the SBC. It is merely a way of reminding tive resurgence in the SBC during the ourselves that the preservation of the gos- last quarter-century? pel and the purifying of a denomination D. A. Carson: Doubtless I am an “outside are not unique phenomena: God’s grace observer” in the sense that I am not myself has been poured out in similar ways in the a member of a church belonging to the past, and will doubtless be poured out in SBC. On the other hand, I am an ordained similar ways in the future. Baptist minister, and have followed the (2) The lines that were drawn were resurgence reasonably closely, both in muddied from the start. On the conser- person and by scanning the histories that vative side, the most far-sighted leaders both sides have produced. The observa- understood that the fundamental issue tions that seem most pertinent include was the truthfulness and authority of the following: Scripture, but some voices tried to make (1) This resurgence is not unique. Sev- a handful of other issues touchstones as eral other denominations and associations well. More disturbingly, on the moder- D. A. Carson is Research Professor have followed a somewhat similar path. ate side, not a few well-meaning pastors of New Testament at Trinity Evangelical The Lutheran Church-Missouri Synod and other leaders, who themselves were Divinity School in Deerfi eld, Illinois. He was heading for a decline into systemic entirely orthodox, viewed the conserva- is the author of numerous commentar- liberalism, and in the mercy of God that tives as nothing more than a nasty group ies and monographs, and is one of this decline was halted. The old Baptist Union of power-hungry tyrants whose ostensi- country’s foremost New Testament of Ontario and Québec, after lurching bly theological motives were a cover-up scholars. Among his many books are toward liberalism under the infl uence of for naked greed, whose asseverations of Divine Sovereignty and Human Re- McMaster in the 1920s, gradually built up theological commitment merely masked sponsibility (John Knox Press, 1981; the percentage of confessional pastors, and their native belligerence. These moderates reprint, Baker, 1994), The Gagging of about a dozen years ago voted itself out of knew many nice people in the moderate God: Christianity Confronts Pluralism the World Council of Churches. Examples camp, and could not believe that they (Zondervan, 1996), and Love in Hard in other countries come to mind. This were denying the truth in any funda- Places (Crossway, 2002). observation is not in any way meant to mental way. 86 I must say that on this score I am caused the SBC to lurch toward the right, entirely aligned with the conservatives. especially in the matter of soul-liberty. Had it been nothing but a power grab Baptists have always cherished the free- by disgruntled right-wingers who were dom to make up their own minds, to avoid irked by the fact that they were sidelined, hierarchies and (many would say) creeds I would not assess things this way. But that cripple the principle of soul-liberty. throughout the period of the confl ict, I Thus in the name of Baptist orthodoxy, scanned the journals and many of the the conservatives have sacrifi ced the most books put out by SBC seminaries and fundamental Baptist principle, constrain- other organs, and I was deeply disturbed ing soul-liberty by a bunch of politically by the theological and critical drift. In astute demagogues. the mid-1980s, I was asked to give some But this is a bit like Brian McLaren try- lectures at one of the leading SBC semi- ing to convince us he is Reformed. He is naries—asked, it must be said, not by the Reformed, he says, because he holds to the faculty, who at that juncture never invited Reformation principle of semper reforman- a conservative like me, but by a caucus dum: the church must always be reforming of evangelical students on that campus. itself under the Word. True enough. But I was told by one of the faculty members he acts as if this principle is a suffi cient that at that institution there were only two defi nition of what belongs to the Reforma- members of the faculty (out of about fi fty) tion. At no point, however, does McLaren who considered themselves to be iner- espouse the fi ve solas of the Reformation, rantists. Several students told me of one or think through how these solas relate to faculty member who, after introducing each other and to the principle of semper his classes to the thought of Rudolf Bult- reformandum. By espousing just one prin- mann, would regularly ask, “So whose ciple of the Reformation, and making it understanding of the resurrection of Jesus the suffi cient defi nition of the Reformation, is closest to getting things right—Paul’s, while ignoring or even denying the fi ve or Bultmann’s?” In recent years, classes solas so characteristic of the Reformation, had been voting about 65 percent in favor McLaren succeeds in simultaneously dis- of Bultmann. I could multiply reports of owning the Reformation while claiming this sort. Such stances were widespread, to be Reformed. He is, of course, at perfect virtually unchecked, and growing. The liberty to espouse anything he likes, but issues were not marginal or merely per- simple integrity should warn him not to sonal. They very often had to do with claim he is Reformed while he cuts his the non-negotiable fundamentals of the independent swath. faith. Those moderates who were person- So also with the moderates who make ally orthodox but who failed to see these soul-liberty the sufficient criterion of dangers were either extraordinarily ill- what a Baptist is. Historically, Baptists informed or extraordinarily blind to the stand in the tradition of the Reformation, dangers. but, belonging as we do to the believ- (3) In the years since the conservative ers-church tradition (i.e., we hold that resurgence, the most frequent charge lev- the local church should be made up of eled by the moderate organs runs some- regenerate, baptized believers), we are thing like this: The conservatives have inclined to be suspicious alike of state 87 churches and of churches that are undis- important for the conservatives within ciplined or that wish to mingle the openly the SBC, who have so largely triumphed, regenerate with those who merely claim to avoid several mistakes, some of which to belong to the covenant community are already present. (a) Eschew trium- (as in the Presbyterian tradition). Many phalism. If God in his mercy has raised Baptists have adopted creeds without up leaders who have seen what needs to feeling that soul-liberty was thereby be done, if God in his mercy has granted jeopardized: many Baptists in England them favor with the messengers year after in the 1640s bound themselves together year, if God has enabled confessional under a creed, and many Baptists adopted voices to regain the initiative, this ought the famous 1689 Confession. It would be to be an occasion for deep thanksgiving, easy to multiply such examples. In such renewed repentance, and humility of a heritage, soul-liberty was suspicious of mind. (b) Avoid a swing to the cultural an improper mingling of church and state, right. Not every issue on the right-wing and of hierarchialism that imposed order of our culture, or on the right-wing of but that was careless about regeneration. evangelicalism, is consistent with bibli- The contemporary version espoused by cal thought. Many are; some are not. But moderates, however, wants to elevate a swing to the cultural right begins to soul-liberty to the role of suffi cient defi ni- align one’s commitment to the Bible with tion of a Baptist, and ties it to freedom every right-wing cultural item that comes from all creeds. Taken consistently, that along. Leaders begin to play games of would mean that a Baptist could disown “I’m more conservative than you.” (c) Let the deity of Christ, feel uncomfortable the leaders become increasingly careful about his resurrection, conclude that about the extent to which their public Christ’s death on the cross did not atone utterances are negative. In any move- for sin, deny the truthfulness and author- ment of resurgence, there is a great deal ity of God’s written revelation, deny the that must be corrected, so of course there Trinity, and so forth, and still be called a are lots of negative things to be said. The Baptist. Not for a moment am I suggest- Reformers had to expose the corruption ing that all SBC moderates go down such of the indulgences. But a couple of centu- paths. But if they protest that, as Baptists, ries later, Richard Baxter was right when they do believe such fundamental truths he insisted that if anyone brings a false are bound up with what it means to be a doctrine of justifi cation into your area, Christian, then of course they do adopt your fi rst responsible is to “preach up” a creed, whether written or un-written.