How should the faith of American Christians affect their politics?
Bruce Riley Ashford, professor of theology and culture at Southeaster Baptist Theological Seminary, answers this question in a scholarly yet readable way in his new book, Letters to an American Christian (Nashville: B & H, 2018). He uses the technique of imaginary letters to a young new believer, named “Christian.” Imagining he is responding to Christian’s questions and experiences as a new believer and college student in a liberal secular university, he covers a vast array of topics from a Biblical worldview, including church and state, free speech, women’s rights, racism, Black Lives Matter, political correctness, big government, judicial activism, gun ownership, gay rights, transgenders, environmentalism, immigration, nationalism, war and peace, and fake news.
The author frequently includes catchy quotations, humor and personal references to his fictional friend that make the scholarly portions of the book come across more human. Yet he is clearly a scholar, drawing from a vast reading and rooted in Biblical references and concepts. In his chapter on immigration, I was surprised that he made no reference to the Old Testament injunction to protect the “sojourner” and “alien” among Israel, since they were once sojourners in Egypt. His political views are self-described as “center right” (p. 211), and this comes across consistently, as he defends most conservative views, but does it with compassion and moderation. He is strongly critical of secular and liberal political views. He also criticizes alt-right, ultra-conservative views, especially those that are mean-spirited.
Few people are likely to agree with every position Dr. Ashford takes on so many topics, but most Bible-believing Christians will find his book thought-provoking and helpful in forming their own positions.
(Disclaimer: I received a complimentary copy of the book from the publisher, but I was under no obligation to write a positive review.)
Copyright by Bob Rogers
Canaan be cursed. He will be the lowest of slaves to his brothers. – Genesis 9:25, CSB
One of the most despicable distortions of the Bible in all of history, was the use of Genesis 9:25 to justify enslaving the African people.
According to Genesis, shortly after Noah and his sons survived the flood, Noah got drunk and was lying naked in his tent. One of his sons, Ham, saw his father naked and told his two brothers. The two brothers took a cloak and walked backwards into the tent to cover their father while showing him respect by not looking at him. Genesis 9:24-27 says that when Noah awoke and learned what his youngest son had done, he cursed Ham’s descendants by cursing his son Canaan, saying he should be the slave of the descendants of the other sons.
This verse has been used to justify African slavery by those who claimed Canaan was the ancestor of Africans, and that Negroes were destined to be slaves of Caucasians. Since Genesis 10: 6 mentions that one of Ham’s sons was Cush, generally identified with Ethiopia, he has been falsely identified with Ham’s other son Canaan, as though both were African. However, the curse was on Canaan, not Cush, and Genesis 10:15-19 says that the descendants of Canaan included the Jebusites, Amorites and the settlers of Sodom and Gomorrah. All of these are well documented as being in Palestine, not Africa. The Amorites were so evil that Genesis 15:16 says, “the iniquity of the Amorites has not yet reached its full measure.” (This full measure eventually was punished when Joshua entered the land to destroy this people, who were known for such evils as child sacrifice.) As for Sodom and Gomorrah, Genesis 19 tells the story of the destruction of those cities due to their homosexual perversion.
Not only did the curse of Noah apply to Canaan and not Cush, but a prejudice against a descendant of Cush is specifically condemned in scripture. Numbers 12:1-16 tells how Moses own brother and sister, Aaron and Miriam, criticized Moses for marrying a Cushite woman, and the Lord became angry with Aaron and Miriam, cursing Miriam with leprosy for speaking against Moses and his Cushite wife. There are many other scriptures that condemn racism and teach that God does not show favoritism, showing how God accepts people from every race and nation who follow Him (Genesis 12:2-3; 1 Samuel 16:7; Psalm 96:3; Isaiah 2:2; 56:6-7, Jonah 4:11; Acts 10:34-35, Galatians 2:11-14, Colossians 3:11, James 2:1-4, Revelation 7:9).
Thus, not only is it a devilish distortion of scripture to say that Africans were cursed to be slaves, it is also a correct conclusion from scripture to say that those who practice racism against Africans (or any other people) are cursed!
On May 19, 2018, “Everybody who is somebody” was there for the royal wedding of Prince Harry to an American actress, Meghan Markle. British royalty, Hollywood stars, etc. were all there, and the world was watching. Perhaps even more people than usual were watching this royal wedding, because of all the discussion about the fact that the bride is biracial. Many people were pleased to see this, and sadly, some were not.
They were all in for a surprise, however, when the officiating minister, Bishop Michael Curry (who is African-American) began his wedding sermon. Instead of a staid, formal address that people would expect at a royal wedding, the American preacher gave a warm-hearted, passionate plea for the power of love, rooted in the gospel of Jesus Christ. Taking his text from Song of Solomon 8:6, which speaks of love as strong as death and powerful as fire, he talked about the power of love. He quoted Martin Luther King, Jr., talked about the power of the love of Jesus, pointing out that “Jesus didn’t get an honorary doctorate in dying,” and the power of the gospel is from love, not education. He spoke of the redemptive love that gave American slaves hope in the midst of their oppression. He quoted French priest and philosopher Pierre Teilhard de Chardin about the power of fire, reminding everyone that combustion engines empowered them all to get there, but the Bible says that love is more powerful than fire.
Bravo to Bishop Curry for being faithful to his calling to preach the gospel, and all the more so when given a world stage.
Here is the full text of the wedding sermon: https://www.cnn.com/2018/05/19/europe/michael-curry-royal-wedding-sermon-full-text-intl/index.html
Then God said, “Let Us make man in Our image, according to Our likeness. They will rule the fish of the sea, the birds of the sky, the livestock, all the earth, and the creatures that crawl on the earth.” — Genesis 1:26, HCSB
Essay Copyright 2015 by Bob Rogers
The Bible says that human beings are made in the image of God. Scholars debate the theological significance of this– that humans resemble God as spiritual beings, rule with God as stewards of His creation, and have a relationship with God by faith. But let’s come down to earth and think about the practical significance of this:
If we are made in the image of God, then abortion is wrong, and murder is wrong, euthanasia is wrong and war is wrong unless it can be shown to be justified by saving more lives than it takes, because these things kill a soul that is made to be with Jesus.
If we are made in the image of God, then racism is wrong, sexism is wrong, pornography is wrong, kidnapping is wrong, and slavery is wrong, because it devalues somebody who is made in the likeness of the king of kings.
If we are made in the image of God, then it is wrong to abuse a child, or abuse a wife or husband, or abuse an elderly person; and it is wrong to neglect and mistreat people because they are poor or mentally unstable or mentally handicapped, physically disabled, or unable to care for themselves due to illness. For each human life is a spiritual life, capable of spending eternity with Christ, so how we treat them down here on earth will be remembered forever up there in heaven.
I recently attended the Southern Baptist Convention in New Orleans, where we elected our first African-American SBC president: Dr. Fred Luter, pastor of Franklin Ave. Baptist Church in New Orleans. Dr. Luter is an outstanding pastor, preacher and Southern Baptist leader. He took a congregation of 65 people and built it to thousands of members, only to see the membership decimated by Hurricane Katrina. He returned to rebuild the membership to over 4,500 in weekly attendance today. His church is a leading supporter of Southern Baptist missions. I am very excited that we have elected Dr. Luter, and I hope you will join me in praying for God to bless his leadership of our convention.
The convention also voted on changing the name of our denomination. By a 54-46% vote, messengers approved the proposal to keep the legal name Southern Baptist Convention, while at the same time encouraging anybody who wants to use a different name to call themselves “Great Commission Baptists.” I voted against this. The name “Southern Baptist” has come to stand for who we are. Changing actions is more important than changing our name. I felt that it was an unnecessary proposal, since churches do not have to use the name “Southern Baptist” in their local church name anyway to be affiliated with us, and even though the other name is just an alternative option, I feel that it will be confusing for us to be using two different names to refer to our denomination.
The convention passed nine resolutions and declined to bring forward some proposed resolutions. Resolution #3 was a hotly debated resolution affirming the use of a “sinner’s prayer” to express repentance and faith. Some people, such as David Platt, have criticized the use of a “sinner’s prayer” to give people a false hope that they are saved simply by saying a prayer, even when they have not repented of sin. The resolution affirmed that the Bible often speaks of crying out to God in faith, and that there is nothing wrong with asking people to repeat a “sinner’s prayer” of faith, as long as it is not used as manipulation or an incantation that does not include a full explanation of the gospel and expression of repentance. Makes sense, right? However, two amendments were proposed to this resolution, both of which failed. One amendment tried to completely delete the term “a sinner’s prayer.” This amendment was defeated. The other amendment tried to add specific language saying that salvation is available to all who hear and all may respond. This amendment was also defeated, since the resolution already said the gospel is offered to anyone who repents and trusts in Christ. Then the overall resolution was adopted. Apparently, the two amendments that were offered came from opposite camps in the debate over Calvinism. Some Calvinists have criticized the use of a “sinner’s prayer,” since they feel it is manipulative, and cannot bring salvation to a person unless that person is first chosen and called to faith by God. The other amendment, which stressed the availability of the gospel to all to hear and respond, seemed to be a direct attack on the Calvinist doctrine of limited atonement (the belief that Christ only died for the elect), since it was stressing a general appeal to all to believe. It is very interesting that both amendments were defeated; despite the controversy, the convention and most convention speakers seemed to desire to steer a middle course that is inclusive to both Calvinists and non-Calvinists.
Resolution #5 spoke out against the Obama administration’s violations and potential violations of religious liberty on several issues, such as the health care mandate for that violates the consciences of the Catholic church and other religious groups that do not wish to pay for contraceptives and abortion-causing drugs, and the threat to the ministry of military chaplains who do not believe in homosexuality, now that homosexuality is being approved by the military.
One resolution was of particular interest because it was not brought up for a vote. Dwight McKissic, an African-American pastor in Texas, had proposed a resolution against the racist statements in Mormon source documents. He was concerned that Mormons have been evangelizing people of color, without those people knowing that passages in the Book of Mormon such as 2 Nephi 5:21, Alma 3:6, 14 say that people with dark skin are cursed by God. An African-American member of the Resolutions Committee (I failed to get his name), said that the SBC has not been in the habit of speaking against specific religions, and implied that we didn’t want to set that precedent. He also said that since the Mormon church now allows people of color to be elders, we want to make sure we get our facts right before speaking on this issue. McKissic insisted that he still wanted the resolution to be brought up for a vote, because he said the Mormon church has never repented of these passages in their books, and the racist implications remain in Mormon “scripture.” However, the convention defeated Rev. McKissic’s motion to bring up his resolution.
Overall, it was a lively convention, attended by a little less than 8,000 registered messengers, full of inspirational reports from our International Mission Board and North American Misssion Board, great preaching and music. And of course, since it was a Baptist business meeting, there were as many different opinions as there were people in the room.