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This Lord’a Day evening check out the 1607 Project for free. This is a unique & important documentary for our time. I’ve teased for several months that something that explained and refuted the proposition nation myth was coming soon. Well, here it is! https://youtu.be/xzg-yyhZPP0?feature=shared
Had Voddie Baucham on the podcast this morning to talk about his latest book "It's Not Like Being Black." Check it out! https://youtube.com/live/DDjCAXx0Cf4
Talking to the legendary @_matthewpearson about Zoomers, how they think, and how to reach them. https://www.youtube.com/watch?v=5Fe2LW6LVUI
Going live with Seth Gruber at 11:30am est to discuss the 1916 Project. https://www.youtube.com/watch?v=12uhhxYwqq4
Traditional hymnody aligned worshipers with both God and each other. Hymns are written to express truths about God or to God in the context of corporate worship. Their melodies are generally memorable, their vocal range is achievable for all parts, their rhythm complements the singing, and their form is reverent. Hymns do not simply praise God, but explain why we should praise Him. Consider the rich Trinitarian theology in hymns like Come, Though Almighty King, Now Thank We All Our God, and Angels from the Realms of Glory.
In contrast, Paul S. Jones, the long-time music director at Tenth Presbyterian Church in Philadelphia, explained in his 2006 book Singing and Making Melody that much of the modern praise music is very different. “Melodies tend to be monotonous or to move in extreme ranges. Harmony often is simplistic and consists of repeated standard chords that have little direction or contrapuntal logic. . . [and] the soloistic nature and rhythmic complexity of most CCM pieces will elude the congregation, rendering successful unison singing difficult.” He summarizes that “hymns clash with the spontaneity, simplicity, and style that have come to rule in the post-modern evangelical church,” an era Jones describes as “me-focused.”
Christians who desire their worship to reflect the intentions of their Creator in a symphony of corporate praise would do well to rediscover hymns. Paul commands Christians in Ephesians 5:18b-19 to “be filled with the Spirit speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord.” This does not mean modern songs should not be incorporated, but they should be carefully selected to complement the purpose of corporate music.
This means singing should not be a private or a spectator experience. Churches that transform their buildings into dark conference halls intentionally draw focus from the congregation to a stage performance even though scripture instructs singing “to one another.” It means rejecting music the congregation finds too difficult to follow and lyrics that are erroneous, confusing, or nebulous. It may mean changing from styles that overwhelm, distract, or discourage singing in favor of instrumentation. Fortunately, there are many resources to help churches make a transition from a more self-focused and numbing personal experience to a God-focused and vibrant corporate setting.
Here's what happened at the SBC24: https://www.youtube.com/live/8K7k56W2NHg
Please join me in praying for our brothers fighting for doctrinal fidelity in the SBC and the PCA.
I pray the same thing every year: That God would grant success or make it clear they should invest their efforts elsewhere.
SBC Update: EC Sermon, Abuse Task Force, Resolutions, Cooperation Group https://youtu.be/kNYliusX9OE?feature=shared
People will naturally organize themselves into hierarchical arrangements. However, modern “pop culture” and the accompanying veneration for celebrities corrupts this behavior by selecting leaders based upon optics instead of virtue. Possessing a weak moral character is generally advantageous in ascending the ranks of managerial institutions because it allows one to suppress ethical concerns and natural duties in order to attain institutional loyalty and success. Sadly, there is little exception to this dynamic in major Christian institutions as whistle-blowers from Cru and the Southern Baptist Convention can attest.
This state-of-affairs currently works to select for ladder-climbing careerists over qualified leaders. Using the powerful resources these institutions provide, such as validation from other respected names, publishing networks, conference circuits, media opportunities, and an array of content-producing mechanisms, corrupt or weak men can easily portray themselves as faithful and strong to an unsuspecting audience.
For example, it should seem odd that Russell Moore wrote a book entitled The Courage to Stand even though his pattern is to stand with major media forces against traditional Christians. Similarly, Al Mohler wrote a book called The Conviction to Lead though his leadership seems to frequently lack conviction. Situations like this are not unusual at all in the Christian industry. Unfortunately, it is this industry that often dominates church hierarchies.
Even in the case of independent Bible churches, there is typically an unacknowledged administrative class beyond the local church that influences both the leadership and the congregation. It could be associated with a certain seminary or conference and it is likely evident in obvious places such as lobbies, libraries, and lessons. For example, a pastor who quotes a particular teacher in almost every sermon, or frequent advertisements for events associated with a para-church ministry, or books displayed from an exclusively narrow range of authors can all signal the existence of an informal chain-of-command. Some church members were surprised to feel the pressure emanating from these hidden hierarchies during the lockdowns of 2020 as local pastors chose to follow the opinions of Christian celebrities over the concerns of their own congregations.
It is certainly not wrong to be influenced by wise people. The problem we face is that Christian organizations are not generally interested in providing wisdom as much as they are in marketability. Christians should certainly use helpful products from ministries. But, they should not be under the allusion that famous expositors, Christian music artists, and other Christian celebrities are the pinnacle of spirituality. Nor should they think that Christian celebrities deserve a loyalty beyond local leaders whom congregations have vetted according to biblical standards.
Sadly, many churches choose their own leaders based upon showmanship, business savvy, and personal connection rather than virtue. Whether someone attended the right institution, happens to be a dynamic speaker, or can parse a Hebrew word should come second to the standards laid out in 1 Timothy 3 and Titus 1. Christians need to think about practical ways they can honor the depth of character God prioritizes over the superficial qualities prized by corporate boards and market forces.
One way to do this is to host more local conferences and retreats while attending less national events. Another recommendation is to identify gifted people in a church who can write music and create discipleship materials tailored for the local congregation instead of exclusively using mass-produced content. Pastors can also help by referencing a broad array of Christian voices, especially from the past, when delivering sermons. Regardless of how Christians approach major organizations and church celebrities, we must achieve a healthier, more accountable, and more traditionally-rooted leadership class.
If you're a guy and live in the Northeast, you NEED to come to the Fundamentals Conference September 27-29. https://fundamentalsconference.com
Many modern evangelical churches replace a natural longing for God with cheap thrills and entertaining distractions. This shallow emphasis characterizes everything from liturgy to musical selections to leadership qualities. I remember visiting numerous Southern Baptist churches in the Raleigh area when I attended seminary and most seemed to follow a similar formula:
A casually-dressed greater cracks jokes, makes announcements, and affirms how special everyone in attendance is to the church. This is either preceded or followed by a rock band performing a difficult-to-follow praise song. This concert atmosphere continues until a middle-aged man dressed like a teenager appears on stage for what feels more like a Ted Talk than a sermon. Generally, there is a call to receive Christ and then to get involved in church programs. This is either preceded or followed once again by a rock band performing a difficult-to-follow praise song.
In contrast, traditional Protestant liturgies increasingly move hearts toward a confrontation with the holy character of God throughout the course of a service. They often start with heavenly music followed by scripture reading and corporate singing. God’s presence is acknowledged in an opening prayer, congregants confess their sins, and are then assured of God’s pardon for them. In response, the congregation signs a hymn of praise, more scriptures are read, and the pastor delivers a sermon. This is followed by creeds, intercessions, offerings, the doxology, and sometimes the Lord’s Supper before the service is closed with a final hymn and benediction.
Contemporary liturgy generally welcomes God into the worshipers own presence on their own terms. It emphasizes the attributes of God that modern people find acceptable to the exclusion of other attributes. In this arrangement, the church loses its own distinctive qualities in order to compete with other institutions that offer human fulfillment and self-help. This quality is easily recognized by branding slogans such as: “You Belong Here” or “Creating Life Change.” Traditional liturgy, on the other hand, welcomes worshipers into God’s presence on His terms. The full spectrum of God’s revealed attributes are highlighted as people conform themselves to a higher order of being.
The truth about identity politics: https://youtu.be/DFp3Wsi0gOM?feature=shared
Nate Fischer weighs in on the controversy his tweet generated: https://www.youtube.com/watch?v=Im3yWDKm1Ww
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It’s fascinating that Southern Baptists from a century ago politically favored Christianity while also supporting freedom of conscience.
They saw no contradiction.
The words they used to promote freedom of conscience are often appropriated by modern Southern Baptists to support the notion that they somehow favored secularism.
Don’t fall for it.
Important episode on Cru and their LGBTQ+ teaching series. https://youtu.be/UUsm4pVtVoM?feature=shared
