FORT WORTH?Southwestern Baptist Theological Seminary trustees broke ground on a new 3,500-seat chapel, added the Chicago Statement on Biblical Inerrancy and the Danvers Statement on Biblical Manhood and Womanhood to the seminary’s policy manual, approved the appointment of a new dean of the College at Southwestern and renamed the school of educational ministries during their Oct. 21 fall meeting.
With 85 percent of the total cost of chapel construction pledged, the trustees unanimously authorized groundbreaking to begin, hosting leading contributors Harold and Dottie Riley of Houston at an afternoon ceremony. Harold Riley’s father, a Texas oil field foreman, studied at Southwestern after God called him into ministry.
“I’ve found that as we live our lives, they’re for other people,” Riley said. “… And that’s what all of this is about right here?leading other people to follow Christ. We wish all of you well in the development of this project, and we are pleased that we have the privilege of participating in this.”
The 106,000-square-foot facility will be constructed for $30.2 million and will provide significantly more space than the Truett Auditorium, which seats 1,000 people. Half of the cost will come from the Riley’s contribution and $3.7 million is drawn from an endowment for new construction that was begun in 1967. The Southern Baptists of Texas Convention contributed $300,000 toward the fund from surplus funds in earlier years.
Currently, the seminary is unable to seat all of its student body for a single chapel service or hold graduation on campus. The new chapel will be one of the largest indoor event facilities in Fort Worth, providing a premier auditorium to serve the campus family for its gatherings and celebrations as well as the city of Fort Worth and surrounding communities.
With steel and construction costs plummeting amid current economic times, local city projects have taken advantage of the opportunity to build for less. Southwestern anticipates a savings of at least $10 million.
CHICAGO & DANVERS STATEMENTS
In other actions, trustees approved the inclusion of the Chicago and Danvers statements to Southwestern’s policy manual.
“The statement of faith which everyone signs is, by definition, reasonably brief and doesn’t have a great deal of explanation,” Patterson said. “These two items continue to come up, with people asking what you mean by the Bible being literally true.”
“We do not require the signing of these two documents. They are merely there to give perspective,” Patterson said. “When we make contact initially with a potential faculty member, the first thing he does is pull up our website and [ask] who are these people, what am I going to have to adhere to, and what direction are they going? More than anything else it will establish the general posture of the school.”
Trustees passed a resolution supporting Patterson’s position with regard to the two statements, understanding them to be used as “a model with reference to biblical ecclesiology.” Recognizing that modern culture has migrated away from these ideals, they concluded that “the training of future churchmen and women is well served by including these statements in the development and implementation of processes that lead to this end.”
Of the 37 trustees present to vote, only one objected to the addition of the policies as guides in the hiring and evaluation processes at the seminary. “We’re bringing this as support of our president in the administration of Southwestern Seminary and not your individual churches,” noted Mike Boyd of Tennessee, in presenting the recommendation from the Executive Committee.
Patterson was involved in the formulation of both statements. In 1978, he served on the International Council on Biblical Inerrancy, which was a collection of highly respected conservative theologians who formulated the Chicago Statement. The Chicago Statement was signed by nearly 300 noted evangelical scholars, including Southern Baptists such as Patterson, Carl F.H. Henry and Harold Lindsell, and other evangelicals such as James Montgomery Boice, Norman L. Geisler, John Gerstner, Kenneth Kantzer, John Warwick Montgomery, Roger Nicole, J. I. Packer, Robert Preus, Earl Radmacher, Francis Schaeffer, R.C. Sproul, and John Wenham.
LUBBOCK?”God sent me to prison to set me free,” Sheila Walsh told those gathered Oct. 26 for the 11th annual SBTC Bible Conference Women’s Luncheon at the Lubbock Memorial Civic Center.
The thought of being institutionalized or even visiting such a place terrified Walsh. After all, her father died shortly after being admitted to a psychiatric ward. He was only 34 when he escaped from the facility and drowned in a nearby river. It wasn’t until many years and one nervous breakdown later that Walsh walked into such an institution. For her there was no where else to go.
Walsh said she has shared her testimony with millions of people in the hope that they will understand that God loves them “regardless of what you bring to the table.” Of her month in a psychiatric hospital Walsh said, “That was one of the greatest gifts God ever gave me.”
That journey began in a small town on the west coast of Scotland. In a country where less than 2 percent of the population attends church, Walsh said she was blessed to be born into a Christian family. Her parents loved the Lord and were faithful members of a Baptist Church. Her father even worked for the Billy Graham ministry.
“I adored my father,” Walsh told the audience.
But one night their father suffered a massive aneurism. Thinking they would lose him, their mother sent out prayer requests around the world and “God heard those prayers.”
Her father survived but lost his ability to speak and movement on his left side. Walsh said she would sit “on his good knee” and tell him about her day. It was not long, though, until the blood shifted in his brain, altering his personality. He became violent only toward Walsh. She assumed, because he could not speak, his hair pulling and spitting were his ways of expressing his disapproval of her.
One day as she was sitting on the floor playing with her dog, the dog began to growl?something he had never done. Walsh turned to look behind her only to find her father towering over her poised to strike her on the head with his cane. She instinctively grabbed the cane, causing her father to lose his balance and hit the floor hard. Her mother herded the children into a bedroom and called the doctor and the police.
Walsh listened as her father beat her mother. His strength during his tirades was enormous. He was put in a high-security psychiatric ward. At her mother’s request he was moved to a different ward with men his own age. He escaped one night and found his way to the river where he drowned.
Because tradition excluded children from funerals, Walsh lived with a sense of dread. She still believed she had done something wrong to make him so angry. And because tradition excluded children from funerals she had no real confirmation that he was dead and she worried that he would come back to finish his work.
That anxiety carried over into her faith.
Walsh made decisions based on what she believed would make God happy, not what she desired.
“Surely he’ll know how much I love him,” she said.
Her choices lead to a stint with Youth for Christ and then a recording contract that brought her to the United States. A one-shot TV appearance on “The 700 Club” with Pat Robertson?which she believed she flubbed miserably?landed her a job with the ministry and, eventually, her own segment on the program. She said the best way to hide troubles is to throw oneself into Christian ministry. Her five years of zealous work and tireless efforts were seen as a devotion to the cause.
LUBBOCK?Christian ministers played a prominent role in the American Revolution and the development of the fledgling country’s government, said Tim LaHaye during his address to the President’s Luncheon during the SBTC annual meeting. LaHaye said today pastors must once again engage in politics and culture in order to prevent the United States from going the way of socialistic, post-Christian countries.
LaHaye said a person’s philosophy defines who they are and the decisions will make. As the U.S. is embroiled in debates about issues that could have a significant impact on the social and economic structure of the country, LaHaye said it is time for pastors to spur their congregations on to have a voice in shaping the culture.
Speaking to nearly 500 people at the luncheon, LaHaye said, “It’s people like you and me that made a difference in this country.”
He said it was ministers like those of the Presbyterian Church, whose influence King George referred to as the Presbyterian War, who added fuel to the fire in the drive for independence from England. That influence extended to the creation of the American Republic and its founding documents.
It is that kind of sway today’s ministers must have on the culture in order to stem the tide of humanistic influences in America, LaHaye argued. Urging church members to be civic-minded by voting for principled leaders could have a considerable impact, and, he added, those principles include “voting for people who are opposed to murdering the unborn.”
LaHaye said people of principle include those like the pastors of California who disregarded charges of homophobia and hate-mongering to speak out in support of Proposition 8 defining marriage as between a man and a woman.
LaHaye said, “Being so silent you don’t say anything controversial is passé.” Standing firm on the Word of God is essential in fulfilling this mandate, he said. Do not be tempted to give in to novel ideas or reinterpretations of Scripture because “the wisdom of man is foolishness.”
“The ministers of America are the future of America,” LaHaye told the audience. He continued to say the primary call of believers is to share the gospel of salvation but he fears for the future of that privilege in America if humanist and socialist ideas gain sway.
LaHaye was one of seven people who signed the Moral Majority into existence in 1979. Of those seven, only LaHaye and Charles Stanley are still alive. He said it is time for a new resurgence of Christian influence in America.
“It’s time to pass the mantel on to someone else,” he concluded.
LUBBOCK?Southern Baptists are either on the verge of one of the greatest moves of God or on the “verge of the greatest bust in the modern world,” Odessa pastor Byron McWilliams, newly elected president of the Southern Baptists of Texas Convention, told messengers to the annual meeting in Lubbock on Oct. 27.
Preaching the convention sermon from Isaiah 64 and the prophet’s pleading with God to “rend the heavens open and come down” to show himself powerful, McWilliams said he is praying for the SBC’s Great Commission Resurgence Task Force daily as they seek to make the SBC’s cooperative missions mechanism more efficient and effective, but more important, he said, “we need a fresh encounter with the presence of God, that’s what we need.”
Amid a church culture of tepid preaching, unsure doctrine, humanistic approaches that glorify man, and dismally low baptism rates, Southern Baptists must cry out for God’s appearing as Isaiah did.
“This is a passionate prayer he is crying out to God,” McWilliams said. “This is not a prayer [that says] ‘thank you for this food.'”
A move of God requires the pleading “Oh, God!” type of prayer that people pray in times of gut-wrenching crises and the persistence that Jacob modeled in Genesis 32 in refusing to let go of the Lord until he blessed him, McWilliams said.
Such praying, he said, recognizes God’s holiness and calls out for God’s resurrection power.
“Folks, let me tell you, when God shows up at your church, there is power in your church,” there is a great advancement of God’s name and an acute understanding of man’s insignificance relative to God’s power and majesty. Nothing makes that clearer than God’s glory revealed in the grandeur of the universe, McWilliams said.
Further, such an awareness of God’s greatness reveals to man his sinfulness, and leads, consequently, to the conversion of souls.
A movement of God is also predicated on waiting for God to give direction and then “locking on to the horns of the altar?and I am not talking about an attempt to manipulate God.” God doesn’t work that way, McWilliams said.
Finally, until believers are convicted and repent of all known sin, “we will not receive a move of God,” McWilliams said.
Charles Darwin published his “Origin of Species” in 1859. There he presented the classic formulation of his theory of evolution. Lady Ashley, reacting to the theory at the time, remarked, “Let’s hope that it’s not true; but if it is true, let’s hope that it doesn’t become widely known.” Lady Ashley’s second hope has failed: Darwin’s theory is everywhere and has now become textbook orthodoxy. This year, universities around the globe are celebrating the 150th anniversary of Darwin’s “Origin of Species” as well as the 200th anniversary of his birth.
But what about Lady Ashley’s hope that Darwin’s theory is false? Darwin presented a bleak picture of ourselves: we are mere modified apes; we are the “winners” in a brutal competitive evolutionary process, most of whose players are “losers,” wiped off the evolutionary scene before they could leave a legacy; the traditional Christian view that we are made in God’s image is simply a story we tell to convince ourselves that we’re special.
Intelligent design supporters like me view Darwin’s theory as untrue and even as laughable: The theory purports to give a materialistic account of life’s development once life is already here, but it has a gaping hole at the start since matter gives no evidence of being able to organize itself from non-life into life. The fossil record, especially the sudden emergence of most animal body plans in the Cambrian explosion, sharply violates Darwinian expectations about the historical pattern of evolutionary change. The nano-engineering found in the DNA, RNA, and proteins of the cell far exceeds human engineering and remains completely unexplained in Darwinian terms.
Darwin lovers are quick to reject such complaints. After all, as novelist Barbara Kingsolver declares, Darwin’s idea of natural selection is “the greatest, simplest, most elegant logical construct ever to dawn across our curiosity about the workings of natural life. It is inarguable, and it explains everything.” Kingsolver is no fan of Christianity. Yet many Darwin lovers are Christian. Francis Collins, who directs the National Institutes of Health, is a Christian Darwinist. Leaving aside a healthy skepticism that regards every scientific theory as refutable in light of new evidence, Collins exempts Darwinian evolution from such skepticism: “evolution, as a mechanism, can be and must be true.”
Any theory that explains everything and that can and must be true is either the greatest thing since sliced bread or the greatest swindle ever foisted on gullible intellectuals. The intelligent design community takes the latter view, siding here with Malcolm Muggeridge, who wrote: “I myself am convinced that the theory of evolution, especially the extent to which it’s been applied, will be one of the great jokes in the history books in the future. Posterity will marvel that so very flimsy and dubious an hypothesis could be accepted with the incredible credulity that it has.”
Still, it’s easy to understand why so flimsily a supported theory garners such vast support. It provides the creation story for an atheistic worldview. If atheism is true, then something like Darwinian evolution must follow. Hence, any attack on Darwin becomes an attack on the atheistic secularism that pervades our culture.
Nonetheless, even though atheism implies Darwinism, the reverse is not true: Darwinism does not imply atheism. Indeed, Christian theists who embrace Darwin abound.
The wedding between Darwinism and Christianity, however, is an uneasy one. To be sure, plenty of marriages are uneasy, and uneasy marriages are often endured because divorce can entail more difficulties than endurance. Thus, when I got involved with the evolution controversy 20 years ago, I naively thought that any Christian, given sufficient evidence against Darwinism, would immediately jump ship. Darwinian evolution, according to Cornell historian of biology Will Provine, is “the greatest engine of atheism ever invented.” Why should Christians stick with such an engine when it’s no longer needed?
Little did I realize how infatuated many Christians are with Darwin. Having convinced themselves that design is an outdated religious dogma, they embraced Darwinism as a form of enlightenment. And having accommodated their faith to Darwin, they became loath to reexamine whether Darwinism is true at all. Unlike Lady Ashley, Christian Darwinists hope that Darwinism is true. But is it really? In this year of Darwinian bacchanalias, let us soberly reassess whether Darwin’s theory is indeed true. And if the evidence goes against it, as the intelligent design community is successfully demonstrating, then let’s be done with it. In that case, reconciling Christianity with Darwinism becomes a vain exercise, solving a problem that no longer exists.
?William A. Dembski is research professor in philosophy at Southwestern Baptist Theological Seminary and is the author of prominent books in the field of intelligent design, including his latest, “The Design of Life: Discovering Signs of Intelligence in Biological Systems,” written with biologist Jonathan Wells.