2 More Essential Reads on the 20/20 IFB Scandal

First off, Dr. Kevin Bauder recently responded to “The Scandal” which was covered by ABC News’ 20/20 show last Friday. I’ve given my own responses here:

I’m pleased to see Dr. Bauder’s words of caution directed to fundamentalists. Here is an excerpt from his article. He doesn’t dwell on any specific cases but shows what the general reaction to this and many other similar reports by the news media should be on this particular problem.

Our anger (and we should be angry!) should not be directed against the victims who have appealed to other authorities, but against those spiritual authorities who abdicated their responsibility to defend the powerless….

Our first response must be to refocus upon personal integrity. Many accusations are true, but in the present atmosphere the possibility of false accusations ought to strike fear into every minister. All it takes is one, unsupported claim to end a ministry. Consequently, we have a duty to live our lives such that no credible charge can be leveled against us. We must go out of our way to ensure that we avoid even the appearance of impropriety. How? By common sense precautions. We will install windows so that people can see into our offices. We will never be alone with any female other than our wives and daughters. We will never be alone with a child, even of the same sex, other than our own children. We will never touch a minor in any way except in full view of other adults””and we will guard those touches carefully against misunderstanding.

Just as importantly, our second response must be prevention. We cannot change what has already happened, but we can do our best to ensure that it will not happen again. Every church needs a child protection policy. The policy should define when and where adults are allowed to have contact with minors at church activities. It should prohibit adults from being alone with minors in an unsupervised environment. It should require everyone involved in ministry to minors to receive specific training aimed at avoiding abusive relationships. Very importantly, it should require a background check for every church member who works with minors. It should specify procedures for pursuing complaints and suspicions. It should be widely distributed so that every parent knows its provisions. For a good example of such a policy in a secular organization, churches might look at the Cadet Protection Policy of the Civil Air Patrol.

Our third response should involve prosecution. When pastors and church leaders become aware of abusive situations, they should report these situations to police and child protective agencies. In fact, they should do more than to report. They should demand that the authorities take action. Concerns over confidentiality are badly out of place here, as are concerns over 1 Corinthians 6:1-8. Paul was not writing to the Corinthians about situations in which crimes were being committed or the powerless being victimized. In most states, pastors have a legal obligation to report any situation that they even suspect of being abusive. Justice and protection for victims requires action against abusers. Christian leaders have a duty to protect the powerless. Too often have they adopted the role of shielding the abuser.

The fourth response is more systemic, but just as necessary. Baptist fundamentalists absolutely must repudiate those models of leadership that foster abusive and predatory behavior. Too many fundamentalists equate spiritual leadership with bluster, demagoguery, egotism, authoritarianism, and contemptuousness toward deacons, church members, and especially women. We must stop tolerating such attitudes.

Pastoral authority extends no further than the right to proclaim and implement the teachings of Scripture. Pastors must recognize the God-ordained authority of the congregation, and congregations must hold pastors accountable. Churches must seek pastors who focus upon the exposition of Scripture, who are gentle in their dealings with people, who are open and transparent, and who welcome criticism and accountability. Most of all, churches must reject numerical and financial growth as a measure of success and realize that the very first qualification of any minister is that he must give evidence of knowing and loving God.

Baptist fundamentalism has endured dark episodes in the past, but none has been blacker or more ugly that the present hour. We have no one else to blame. We have been too lax for too long. If the time is come that judgment must begin at the house of God, then we should welcome the purifying effect that the exposure of sin will have upon us, and we should respond rightly.

I encourage you to read the whole thing.

Secondly, you should read this testimony from Laurie Moody a former member of the church that was highlighted on the 20/20 episode, and one who knows the victim (Tina Anderson) and her family firsthand. Her testimony rings true to me, and also fills in some additional details which seem to answer some of the lingering questions.

On another note, Pastor Chuck Phelps continues to defend himself here, with no clear apology to Tina for the way things were handled. I add his link for those who may not have seen that side of the story yet.

I think this will be my last post on this issue, I just wanted to tie up the loose ends for those getting this news from my site. I do hope that something changes with Phelps’ response that merits a later post, but I’m not expecting anything, unfortunately.

“The New Testament 1526 Edition” translated by William Tyndale

In the realm of English Bible translation, one name stands supreme. William Tyndale is the man most responsible for the English Bibles we use today. The King James Version owes a great debt to William Tyndale, very often borrowing Tyndale’s expressions, phrasing and insight into how to use short, concise English words to convey the meaning of the original Greek New Testament. Some say upwards of 85 percent of the words in the King James Bible originate from Tyndale’s work. Later English Bibles owe an indirect debt to Tyndale through their continued dependence on the King James Version’s phrasing, often borrowed from Tyndale.

In England perhaps more than any other area in Europe, the Reformation was birthed from the presence of the vernacular Bible. John Wycliffe’s Bible, various translations from the Latin under his name, had a wide impact on England. But a mere ten years after Erasmus offered the first printed Greek New Testament, William Tyndale gave his English New Testament to the English people. While Tyndale himself was strangled and burned in 1536, only 4 years later his prayer for England was answered. Tyndale’s last words are reported to have been: “Lord, open the King of England’s eyes.” In 1538, Thomas Cromwell under the authority of the King called for a publicly available translation and by 1539 the first authorized English Bible, the Great Bible, was made available to Tyndale’s beloved England.

Of Tyndale’s original 1526 New Testament, only three copies survive today. One of those three is in beautiful condition and was purchased by the British Library for more than one million pounds in 1994. Hendrickson Publishers has a beautiful hardback edition with a full color fascimile reproduction of this 1526 Tyndale treasure. The original size of the Tyndale edition was a small octavo size made for the pocket and the Hendrickson reprint is 6.6 x 4.9 x 1.6 inches and matches that smaller feel. The copied pages are very clear, the colorful first letters of chapters and paragraph breaks come through as brilliant as the original with gold lettering and all. Several full color pictures of the various NT authors appear at the beginning of the various books in the New testament, and these miniature portraits are vivid and clear. What’s striking is how high the quality is of this 16th Century printing. The lack of verses is also interesting to a modern eye, as they didn’t exist until 1550.

The book includes a helpful introduction by David Daniell, author of William Tyndale: A Biography (Yale University Press, 2001). Daniell illustrates Tyndale’s masterful command of English and contrasts his work with the Wycliffe Bibles that we still possess today. After the ten page introduction, which helpfully offers a few pointers in making sense of the block, Black Letter print type and out-dated orthography, the fascimile reproduction is given. There are no long treatises explaining Scripture nor any marginal explanations. A small intro of a few lines exists on the only surviving title page of the 1526 edition. And a brief two page “To the Reader” colophon concludes the text.

Tyndale is reported to have once remarked to a “learned man”, “I defy the Pope and all his laws… if God spare my life ere many years, I will cause a boy that driveth the plough, shall know more of scripture than thou dost.” God saw fit to bless Tyndale’s desire and bring it to pass. Today we are incredibly blessed in large part due to his sacrifice. This edition of Tyndale’s work brings this wonderful history closer to home and allows one to examine the very first English New Testament translated from the original Greek language. I will close this review with the concluding paragraph from Tyndale’s “To the Reader,” but I am cheating and using someone else’s interpretation of Tyndale’s English. I took the following from this source.

Them that are learned Christianly, I beseech: forasmuch as I am sure, and my conscience beareth me record, that of a pure intent, singly and faithfully I have interpreted it, as far forth as God gave me the gift of knowledge and understanding that the rudeness of the work now at the first time offend them not, but that they consider how that I had no man to counterfeit, neither was helped {holp} with English of any that had interpreted the same or such like things in the Scripture beforetime. Moreover, even very necessity and cumbrance (God is record) above strength which I will not rehearse, lest we should seem to boast ourselves, caused that many things are lacking which necessarily are required. Count it as a thing not having his full shape, but as it were born before his time, even as a thing begun rather than finished. In time to come (if God have appointed us thereunto) we will give it his full shape, and put out if ought be added superfluously, and add to if ought be overseen thorow negligence, and will enforce to bring to compendiousness that which is now translated at the length, and to give light where it is required, and to seek in certain places more proper English, and with a table to expound the words which are not commonly used and shew how the Scripture useth many words which are wother wise understood of the common people, and to help with a declaration where one tongue taketh not another; and will endeavor ourselves, as it were, to seeth [[meaning, boil or cook]] it better, and to make it more apt for the weak stomachs; desiring them that are learned and able, to remember their duty, and to help thereunto, and to bestow unto the edifying of Christ’s body (which is the congregation of them that believe) those gifts which they have received of God for the same purpose. The grace that cometh of Christ be with them that love him.

Disclaimer: This book was provided by Hendrickson Publishers for review. I was under no obligation to offer a favorable review.

You can pick up a copy of this book at Amazon.com or through Hendrickson, direct.

“Appointed to Preach: Assessing a Call to Ministry” by David W. Hegg

“A strong case can be made that we presently have too many men in pastoral ministry; too many who have taken the mantle of leadership upon themselves without having been selected and formed by God for that purpose.” (pg. 23)

“Isn’t it about time that we expected more from those who would stand before us as God’s ministers?” (pg. 51)

When is the last time you read anything like the two statements above? Following the lead of such great men as Charles Spurgeon and Richard Baxter, David W. Hegg displays a holy zeal to protect the office of the pastor. In his book Appointed to Preach: Assessing a Call to Ministry (a recent re-release from Christian Focus Publications), Hegg raises the bar for pastoral ministry and recovers the lost art of a thorough ordination process.

An experienced pastor who serves on the regional ordination council of his denomination, Hegg has seen the good and the bad when it comes to ordinations. Too often, the process becomes an empty formality or an opportunity for cranky old men to ridicule a youngster in public. Avoiding either extreme, Hegg envisions ordination as a careful and slow process whereby unworthy candidates for ministry are weeded out and faithful men of God approved and affirmed to their calling.

The book addresses the role of ordination, the character qualities the Bible expects of a pastor, and the path for a man seeking ordination. Wise advice is given both to aspiring ministers and those who would seat the ordination council. A blueprint is also furnished that can be adapted to fit the particulars of a variety of conservative denominations. A helpful appendix of recommended reading rounds out this handy volume.

At a mere 154 pages, the book can be read in one sitting. Yet Hegg’s practical wisdom and insightful comments deserve more extended reflection. Useful as a handbook for all involved in the ordination process, it also offers a wake-up call to the church at large. How we view the pastoral task matters both for how we practice ordination and how well our churches are pastored. We need faithful men behind our sacred desks. May many men and churches be blessed through the counsel David W. Hegg shares in this book. I recommend this book highly.

Disclaimer: This book was provided by Christian Focus Publications for review. I was under no obligation to offer a favorable review.

Learn more about this book at the Christian Focus BookNotes blog. You can purchase a copy from Westminster Bookstore, Amazon.com, or direct from Christian Focus Publications.

Doug Wilson on Pessimistic Assumptions & the Piper/Warren Controversy

Following up on my post from this weekend, I stumbled across this jewel of a video clip with Doug Wilson discussing the Rick Warren / John Piper controversy. He makes some insightful comments about how pessimism plays a role in the conservative church today when we assess situations such as Piper and Warren getting together to talk. We assume that something bad is going to happen, rather than looking for a positive outcome. I think Wilson is on to something here, even if I don’t totally buy into his eschatology. Listen to the clip below and let me know what you think.

Rick Warren and Desiring God 2010 (Part III) from Canon Wired on Vimeo.