Augustine's Just War Theory

Here's my version of Augustine's Just War Theory (probably derived from a source that I can no longer cite). It is a stance which historic Christianity has held for centuries, although it is not considered binding, and every Christian must determine his or her own stance on the issue of war.

1.      A just war can only be waged as a last resort.  All non-violent options must be exhausted before the use of force can be justified.

2.      A war is just only if it is waged by a legitimate authority.  Even just causes cannot be served by actions taken by individuals or groups who do not constitute an authority sanctioned by whatever the society and outsiders to the society deem legitimate.

3.      A just war can only be fought to redress a wrong suffered.  For example, self-defense against an armed attack is always considered to be a just cause (although the justice of the cause is not sufficient--see point #4).  Further, a just war can only be fought with "right" intentions:  the only permissible objective of a just war is to redress the injury.  A country may not justly start a war to grab another country’s assets such as precious minerals or other natural resources.

4.      A war can only be just if it is fought with a reasonable chance of success.  Deaths and injury incurred in a hopeless cause are not morally justifiable.

5.      The ultimate goal of a just war is to re-establish peace.  More specifically, the peace established after the war must be preferable to the peace that would have prevailed if the war had not been fought.

6.      The violence used in the war must be proportional to the injury suffered.  States are prohibited from using force not necessary to attain the limited objective of addressing the injury suffered.  

7.      The weapons used in war must discriminate between combatants and non-combatants.  Civilians are never permissible targets of war, and every effort must be taken to avoid killing civilians.  The deaths of civilians are justified only if they are unavoidable victims of a deliberate attack on a military target. 

Mothers' Day Hymns

I find it strange that the Baptist Hymnal 2008 has no Mothers' Day songs. For our Mothers' Day worship service, we printed out the text for the hymn "O Blessed Day of Motherhood" to the tune of "I Sing the Mighty Power of God" http://www.cyberhymnal.org/htm/o/b/obdmhood.htm and "Far above Riches" to the tune of "Fairest Lord Jesus" which can be found here: http://www.lnwhymns.com/products/hymns/9.htm.

In addition, I guided our youth group into composing a poem by group effort. Here it is, and it may be sung to the tune of "Children of the Heavenly Father."

Mothers, O how much we love you

Cherish, care, and celebrate too.

This is your day, take it easy

Hope our rhyme scheme’s not too cheesy.

Mom, you clean and cook and feed us

Give advice and hold and lead us.

Kiss our booboos, stop our crying

And you chastise when we’re lying

Let us pray for all our mothers

May we love them as no other

Jesus loves them, loves them dearly

May they hear him call them clearly

Praise the Lord, he knows our fam’lies

Knows our dads and knows our grammies

Knows our needs and knows our failings

And forgives us all our strayings.

Autonomous and Associational: How Baptist Churches Must Be Both

This blog post originated as a rejoinder to an article published here:  Local Church Autonomy.

We should understand that our Baptist-oriented churches go back for centuries, and that we have fought many of the same battles before. Regrettably, we often try to re-invent the wheel, or we cast off tradition without having a clear understanding of why our Baptist forefathers forged the tradition and the logic undergirding their stances.

True, Baptists did not themselves discover the doctrine of the priesthood of every believer. Prior to the Baptist movement, Lutherans and Presbyterians rejected the mediation of human priests for the forgiveness of sin. But those Reformers did not see the implications of the doctrine on church governance--only Baptists did! The Lutherans and Presbyterians kept the power to govern churches in the hands of either the bishop and his diocese, or in the hands of the ruling presbytery. They did not divest governing authority

into the hands of the congregation so that even the least maidservant might be empowered to cast vision by the Spirit's leading. But Baptists did. Thus, the indwelling of the Spirit and the priesthood of every believer is the cornerstone of congregational government.

As a practical matter, how can a church practice congregational government if other congregations control it? I suppose it is possible that all the congregations of a Baptist denomination might send its representatives to the national convention to regulate life at each one of its churches. However, “possible” does not mean “practical.” Thus, historically our Baptist churches were built with local church autonomy--and this is an outgrowth of the doctrine of the priesthood of every believer.

However, early Baptist churches realized that they desperately needed each other for many reasons. Consequently, rarely was a Baptist congregation ever formed without the consent and support of its regional ("local") association. These associations or conferences were designed to promote and coordinate evangelistic efforts in the region and (ultimately) around the world. A church cooperating with other like-minded churches in association could do much more together than they could by themselves.

From my perspective, a Baptist association serves, by way of example, to assist local churches in scrutinizing new candidates for ministry. A local church has every right to ordain a minister, but cannot impose on other associational churches to accept his ordination. Rather, when the association does the ordaining, then the pastor receives recognition by other association churches (by prior agreement), as well as denomination-wide credentials. He has been examined not only by the local church, but by the whole association.

Again, from my perspectives, associations large enough to employ personnel to support local churches and coordinate ministry should do so. Sometimes, this could be at the local association (New Orleans Baptist Association has a half dozen or so full-time staff to service 100+ churches), but sometimes this might be more applicable to the state convention. At any rate, professional staff might be invited to the local church to assist in implementation of evangelism strategies, inspire new ministerial outreach opportunities, mediate disagreements within the church, or to support the church in their search for a new pastor. The important principle, however, is that the association does these sorts of things without imposing itself upon the congregation.

It is a regrettable fact that some short-sighted pastor might get hot and bothered about some issue that culminates in his church leaving the association. Thus, in one fell swoop, one man burns up maybe 50 or 150 years of fellowship and cooperation between his congregation and the other 10 or 20 or 50 other churches in his county or river valley. With what will he replace this fellowship? --with the one or two churches pastored by ministers of his own persuasion? Hardly.

Ultimately, the best way to prevent such short-sighted, destructive actions is to have a healthy association. And the only way for our associations to be healthy is for competent men and women to invest themselves in the association. If your association is weak, double down your investment in it. Your own church might find itself in great need of the association in years to come.

Choral Reading from Revelation

Choral Reading from Revelation

Performance notes: 

• This is a dramatic reading from Revelation encompassing the themes of redemption, resurrection, Second Coming, and eternal praise. It is particularly suited for worship services subsequent to Easter Sunday. 
• It is written for a minimum of 4 people, although a much larger group could perform it. 
• Several items deserve special attention
• When in succession, Speakers 1,2,3 may rush their lines, or even step on the lines of the previous speaker. The final stanza is particularly rhythmic: "power and wealth," "wisdom and strength" "honor and glory and praise"
• The exclamation, "The word of God" may be followed by one voice shouting "what?," in order to invite the repeated and more emphatic declaration, "THE WORD OF GOD!" The "what?" would be especially well assigned to one or more younger children, if the group has any. This is true also of the exclamation "Hallelujah" after "King of Kings and Lord of Lords."
• The exclamation, "King of kings, and Lord of Lords" should be said to the rhythm of the same words in the Hallelujah Chorus.
• The text is based on the NIV, but has been altered for dramatic purposes

Leader:        Grace and peace to you from him who is, and who was, and who is to come,

Speaker 1:   and from the seven spirits before his throne, 

All:             and from Jesus Christ,

Speaker 2:   the faithful witness

Speaker 3:   the firstborn from the dead

All:             and the ruler of the kings of the earth.

         

Leader:        To him who loves us and has freed us from our sins by his blood, and has made us to be a kingdom and priests to serve his God and Father—

All:             To him be glory and power for ever and ever! Amen.

Speaker 1:  “Behold! He is coming with the clouds,” 

All:             and every eye will see him, 

Speaker 2:   even those who pierced him; 

All:             and all peoples on earth will mourn !

Speaker 3:   So shall it be!

All:             Amen.

                  

Leader:        “I am the Alpha and the Omega,” says the Lord God, “who is, and who was, and who is to come, the Almighty.”

Speaker 1:   I am the First and the Last. 

Speaker 2:   I am the Living One;

Speaker 3:   I was dead, and behold!, I am alive for ever and ever!

All:             And I hold the keys of death!

Leader:        And I saw heaven standing open and there before me was a white horse, whose rider is called

All:             Faithful and True.

Speaker 1:   With justice he judges and wages war. 

Speaker 2:   His eyes are like blazing fire,

Speaker 3:   and on his head are many crowns.

Leader:        He has a name written on him that no one knows but he himself. He is dressed in a robe dipped in blood, and his name is called

All:             The Word of God. (one or several voices: What?) THE WORD OF GOD!

Leader:        The armies of heaven were following him, riding on white horses and dressed in fine linen, white and clean. Coming out of his mouth is a sharp sword with which to strike down the nations.

All:             “He will rule them with iron.” 

Leader:        He treads the winepress of the fury of the wrath of God Almighty. On his robe and on his thigh he has this name written:

All:             KING OF KINGS AND LORD OF LORDS. (one or several voices: Hallelujah!)

Leader:        “Worthy is the Lamb, who was slain, to receive

Speaker 1:   power and wealth

Speaker 2:   wisdom and strength 

Speaker 3    honor and glory and praise!”

Leader:        The Lord Jesus who testifies to these things says, “Yes! I am coming soon!”

All:             Even so, come, Lord Jesus. Amen! Hallelujah! Amen!

Spirit, Baptists, and Low vs. High Church Liturgy

Disclaimers

• This is a longer article. If you don’t have 10 minutes to read it, come back later.
• For brevity’s sake, I’ve not developed deeply my argumentation for “Low Church” against “High Church” worship and ministry. But perhaps some day I’ll write a book.
• My depiction of High Church traditions is made with broad strokes. No doubt, there are many very healthy churches in those traditions that are doing great kingdom work—I wouldn’t dispute the possibility that their impact is greater than the Baptist tradition.
• Fair warning: this is a polemical piece. I beg the indulgence of my friends outside the Low Church tradition. For the record, I’d be eager to join in ministry with any number of my friends who minister in the High church tradition.

Baptists on the road to Canterbury* can and should be reclaimed through clear theological reflection. A number of Baptist church leaders have found themselves enamored with cultural and even theological aspects of High Church life seen in the Anglican/Episcopal, Lutheran, and Presbyterian traditions. I myself was once on that road. I explain here the theological reason justifying my return to my Baptist roots, and urge Baptist churches to resist the trappings of High church.

I left my Baptist roots, tired of certain aspects of Baptist life which seemed pervasive in Baptist churches. I was sick of people thinking emotionalism was an accurate gage of spirituality. I despised preachers saying, “Sis. Suzie, could you sing a song for us this morning.” I was put out with emotional altar calls. I was worn out with hymns lacking substance in the lyrics or freshness in the music. There seemed to be a lack of appreciation for exceptional theological education and research, and this was often reflected in shallow prayers, shallow Sunday School classes, shallow worship, shallow sermons, and shallow ministry.

Moreover, I was drawn to High Church worship because the prayers that were prayed were well written and tested by time. Musicians who performed were professional or semi-professional, and satisfied my personal tastes toward the classical. Often, such churches had a sense of beauty—reflected in stained glass, architecture, and liturgical vestments. Worship elements were controlled much more strictly, giving a dignity which was often lacking in my Baptist background.

These kinds of cultural considerations drove me away from Baptist life and set me on the road to Canterbury.

Perhaps the most important reason for me being so susceptible to departing from my Baptist heritage was that I was Baptist by default. So many Baptists on the road to Canterbury grew up in the Bible belt where Christian culture is predominantly Baptist. So many of us grow up Baptist without having to justify our Baptist worship, and without having to think deeply about it.

Perhaps the evangelistic success of our Baptist forefathers made “being Baptist” too easy. There was a time when being Baptist meant certain persecution. In the early days, Baptist ministers often, perhaps regularly, languished and died in prison. It was hard being Baptist, and no one accepted Baptist principles by default. So, before we ourselves go down the road to Canterbury, we should think deeply about why our Baptist forefathers were so convinced to separate from the Anglicans that they were willing to put their lives and family at such risk.

At root of their commitment was the Baptist principle of the Priesthood of Every Believer, and the indwelling of the Spirit in every believer. This doctrine not only was behind their congregational ecclesiology, but also behind their commitment to Free Church worship.

While early Baptists did not reject ministerial training, their commitment to the Priesthood of Every Believer did lead them to encourage lay participation in worship. Whereas ministerial candidates within the Anglican Church almost always arose from the upper classes in England, Baptist emphasis on lay participation afforded ministerial calling to all classes. Bro. Pete’s spontaneous testimonies in church and fervent witness at his coal mining job would lead the congregation to think that perhaps God was calling him to ministry. The end result, at least here in the American frontier, was the rise of many Baptist preachers on the basis of the congregation’s recognition of calling, rather than M.Div. credentials. If our Baptist churches lag behind other mainline denominations in education, it does so because of our emphasis on the Priesthood of Every Believer.

It is true that prayers in Baptist churches may not be poetic or theologically profound, but again this is due to Baptist commitment to the Priesthood of Every Believer. Baptists believe that genuine prayer from one of the least of these maidservants who genuinely believes and is led by the Spirit is to be preferred over a well written prayer spoken by a rhetorician. Likewise, if the Lord has lain upon Suzie’s heart a song to be sung as her testimony, this is to be preferred over the professional or semi-professional vocalist’s performance of an aria written by someone like Handel. The development of Baptist hymnody likewise was more strongly influenced by a folk tradition within the congregation which understood that the Spirit could move and empower non-expert believers to compose and write hymns that speak to the congregation. In the same vein, Baptists gravitated toward more easily sung and played hymns precisely because they relied on their own lay members to lead them despite their lack of expertise that the professionals had in their counterparts in the High Church tradition. Baptists probably should not demagogue against professionally written prayers or fine music in worship, but they should rejoice in the freedom that they have to pray from their hearts and to allow their own congregants to minister in music even if their talent is less developed.

Likewise, while Baptists do appreciate thoughtfully prepared orders of worship, we recognize that the Spirit may also move spontaneously in the congregation. We recognize that sometimes spontaneous testimonies in worship have a powerful affect on the congregation, and that God’s power is often manifested through his People’s weaknesses.

To be sure, Baptists fail to capitalize on their theological commitment to the Priesthood of Every Believer and the indwelling of the Spirit on every believer. Often Baptist worship services are devoid of the Spirit, and often Sis. Suzie sings her specials out of the wrong motivation. Often Baptist worship services end up being so bound up with tradition as to choke out the Spirit’s work. Too often, prayers lack genuine faith and passion. In many cases, Baptists have an anti-educational bias and glorify ignorance. We can be plagued by a semi-Trinitarianism of “God the Father, God the Son, and, oh yeah, the Holy Spirit.”

Notwithstanding these problems, the commitment to the doctrine of the Priesthood of Every Believer affords the healthy Baptist church a ministerial framework that allows a certain freedom for lay ministry than possible in those churches with the imposition of a set liturgy.

*The phrase is a metaphor for those leaving the Baptist tradition for High Church worship in the Anglican Church (Canterbury), but I use it more generally for all High Church traditions. See Robert Webber's Evangelicals on the Canterbury Trail

Flags, Patriotism, and Christian Worship

Should American flags, national holidays, and patriotism have a place in worship? Yes, but only with eyes wide open, with a biblical sensitivity.

The complaints are justified. Too often, our view of Christianity includes a lot of American baggage. Sometimes, patriotism is so unchecked as to confuse our first commitment to God’s kingdom. Frequently, we take away worship time from God and allot it to national glorification. Occasionally, we convey a “my country—right or wrong” menatality. At times, we display an unbridled enthusiasm for our country without introspection and without judging our nation against the standard of God’s Word.

Yet, we can incorporate into our worship services observances of patriotic days, if we follow some basic principles.

Here are some principles:

• Christians are called to be good citizens.
• Christians are called to pray for their country and their leaders, and to do their part to make their country better.
• Christians are called to pray for national repentance in regard to the ills of their country’s society and in regard to faults in their country’s foreign policies.
• Christians are to be thankful for the good things about their country.
• Christians are to pray for their national enemies.
• Christians are to pray for those in the military, for God’s protective care over them, for them to return home quickly and safely, and that the government would never send them into war without a necessary and just cause.

Even in the worst country, Christians can follow these principles, and display their country’s flags and observe national holidays.

Although the United States has its own set of problems, there are many good things about my country. We have freedom of worship. We have a country whose Founding Fathers based the protection of civil liberties on biblical principles. We enjoy peace and security within our borders so that the vast majority of us enjoy basic privileges, such as sending our children to school during the day, enjoying picnics at the park, and watching a ballgame, or practicing violin. We generally aren’t afraid that our children might be kidnapped to be used as child soldiers. We generally do not fear that militants in the next town over might attack us in the night. We generally have the opportunity to vote the bums out of office. If we see a policeman, we generally have a sense of respect and security, rather than fear and loathing.

For such things, and for many others, we can be proud to be American, but such pride must be flow with all due humility from the throne of God’s grace.

“Somebody Touched Me!” The Validity of Spontaneous Testimonies in Worship

We used to sing “Somebody touched me! It musta been the hand of the Lord.” It was a participatory song, with each verse starting with a day of the week: “It was on a Monday, somebody touched me” (repeat 3x), going through all seven days and culminating on Sunday. As we sang, individuals would stand on whichever day of the week they were saved, and mosey on up toward the front of the church. By the time we came to Sunday, practically the whole congregation had come forward, shaking hands, hugging, and sometimes shouting (“glory to God!” “amen!” etc.). At the end of the song, several might recount their own salvation experience.

Perhaps we had too much fun with this, and perhaps it was too undignified for some. Whatever the reason, I haven’t experienced this participatory testimony song in years. Regardless, in this blog I want to set forth some good reasons why we ought not to shy away from spontaneous testimonies as part of the worship service.

1. Since we believe in the indwelling of the Spirit in every believer, we recognize that God can speak to the congregation even through the lowest maidservant. Hence, instead of controlling every aspect of every worship service, we should be sure to allow members of the congregation to respond spontaneously to the Spirit, and to encourage people to speak what the Spirit may have laid on their hearts.
2. The pastor speaks so much that it is easy for the congregation to become somewhat desensitized to his preaching. But when an ordinary member of the congregation speaks, everyone tunes in to the speaker. Sometimes what gets said might impact someone else in a much more profound way than the preacher’s words repeated week by week.
3. Testimonies will help the congregation get to know each other, strengthening the unity of the church.
4. When someone stands to give a testimony, this emboldens the person’s faith and often leads to greater things, including ministerial calling. The next thing you know, the person might be filling in for the pastor.

Some hints for worship leaders:

1. Announce in advance—at the beginning of worship—that there will be opportunities for testimonies.
2. Give a proper introduction to the testimony service—especially if your church isn’t in the habit of testimonies in worship. Use scripture to introduce testimonies, something from God’s word that talks about giving testimonies.
3. After each testimony, give a quick response of affirmation—perhaps quoting a scripture: “Amen, Bro. Bob. What you did in your situation at work is exactly what Peter was talking about when he wrote that we should be ready to give an answer for the hope that is in you.”
4. If the testimonies really do reflect the Spirit’s leading, don’t be too worried about cutting into your sermon time. Maybe the sermon should wait until next week.
5. If the whole service is oriented toward testimonies, transition from one testimony to the next with a short, familiar chorus.
6. To wrap up the service, be sure to find some common theme in the testimonies and re-visit them in a short sermonic summary.