Barnabas Piper, Author at B&H Academic

Now Available: Theology, Church, and Ministry

December 6, 2017 by Barnabas Piper Leave a Comment

Theology, Church, and Ministry: A Handbook for Theological Education

David Dockery, Editor

Description

Theology, Church, and Ministry: A Handbook for Theological Education enables readers to understand the key role that theological education plays in preparing God-called ministers for service in the church of the Lord Jesus Christ. This distinctive resource explains the purpose for theological education, including how it has developed, and how it contributes to the formation and preparation for ministry. Each chapter provides a broad survey of the field, while helping students, prospective students, board members, and church leaders understand why this area of study is important for theological education and the life of the church. All chapters include questions for further reflection and a list of books or key articles for additional study. In addition to the contributions from David Dockery and Timothy George, this distinctive work offers insights from some of the outstanding leaders and thinkers in the field of theological education today, including Timothy Tennent, Mark Bailey, Daniel Akin, Kevin Vanhoozer, Daniel Block, Robert Smith, Dana Harris, Graham Cole, Malcolm Yarnell, Greg Wills, Christopher Morgan, and Constantine Campbell, among others.

Endorsements

“Theology, Church, and Ministry: A Handbook for Theological Education is an invaluable resource for the academy, the church, and all who care about theological education. It’s both instructive and inspiring. I highly recommend it.”
—Jason K. Allen, president, Midwestern Baptist Theological Seminary

“In this impressive volume, David Dockery and a cadre of established scholars grapple with how to reintegrate the theological and ministerial disciplines that have been bifurcated over the past several centuries. I recommend it highly, not only for professors, but for pastors, seminary students, and theologically-minded Christians.”
—Bruce Riley Ashford, provost and professor of theology and culture, Southeastern Baptist Theological Seminary

“It reveals the value of theological reflection in its myriad ways of thinking about topics textually, theologically, historically, ethically, and transformatively, all with a view to edifying both the minister and the church. Simply well done.”
—Darrell L. Bock, senior research professor of New Testament studies and executive director of cultural engagement, Hendricks Center, Dallas Theological Seminary

“Theology, Church, and Ministry establishes and emphasizes the synergistic connection between seminary and church, between theological education and ministry. Readers of this book whether in the West or in the Two-Thirds World, will not only appreciate the holistic view of theological education presented, but will be compelled to devote themselves to its high calling.”
—Choon Sam Fong, dean of academic studies, Baptist Theological Seminary, Singapore

“It is carefully crafted to prepare theological educators to be more well informed and integrally involved so that evangelical theological education becomes more missional and applicable while firmly rooted in the biblical and historical teachings. I greatly appreciate David Dockery and the many other writers for not only sharing their wisdom and experiences, but also for pushing their boundaries to be more global and futuristic.”
—Jung-Sook Lee, president and professor of church history, Torch Trinity Graduate University, Seoul, South Korea

“At last, a book that strikes a compelling balance between the rigor of deep theological thought and the development of ministerial skill rooted in the fertile soil of biblical conviction. . . . Theology, Church, and Ministry: A Handbook for Theological Education is a must read for those of us who care about pleasing our Lord with our work and blessing his flock with our gifts.”
—Joseph Stowell, president, Cornerstone University/Grand Rapids Theological Seminary

“Theology, Church, and Ministry is a most timely book. In a rapidly changing world where new challenges to remain faithful to the call of Christ present themselves to the church on what seems like a weekly basis, this book proves invaluable. . . . This collection of essays is a rich and fruitful read for gospel ministers who are serious about their calling in times like these.”
—Preben Vang, professor of Christian Scriptures and director, Doctor of Ministry Program, George W. Truett Theological Seminary, Baylor University

Details

Hardback

464 Pages

$39.99

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3 Reasons Christian Academic Authors Need to Be on Social Media

October 2, 2017 by Barnabas Piper 1 Comment

If you’re reading this and are an author in what is traditionally considered the “academic” space, you may be tempted to think that your audience is limited only to others in academia. Perhaps one day this would have been true. But, with the way the internet has made content available to many different groups of people, your work is now accessible to be read more than ever by people in your community or in your local church.

Social media has given lay people the ability to connect with Christian leaders, including Christian academics around the world, and they are taking advantage of this opportunity. Many in the academic space once viewed social media as a trivial pursuit—a waste of time—and it must not be seen as such any longer. Here are three reasons Christian academic authors need to be on social media:

1. To serve others in academia.

Over the course of a year, you have the opportunity to connect with other academics at conferences like the Evangelical Theological Society and others, but keeping up with your colleagues around the world via email or by telephone can be difficult.

Social media platforms like Twitter and Facebook give you the opportunity to keep in touch with other academics in more efficient ways than have ever been available before. Beyond just keeping in touch, though, social media gives you a way to serve other academics in your space. Perhaps you write a blog regularly or you decide to post some of the syllabi from past classes online.

Social media can be a great way for academics like you to stay in touch and serve one another.

2. To serve others in your churches

Unless you happen to pull double duty as a professor and a pastor, your primary job on a daily basis is not to equip the saints in your local church for ministry. Scripture tells us that is primarily the job of the church leadership. But, many lay people today are engaging with more “academic” level content online today than they ever have in the past before the age of social media.

On social media, you have the opportunity to provide resources for the people in your churches who are increasingly interested in more academic-level biblical content.

3. To serve others in your communities.

Beyond simply serving other academics and those in your local church, being active on social media can be an effective way to serve those in your communities. Your neighbors and the people you see at the grocery store are consuming content on Facebook, Twitter, and other platforms all the time. Social media and the content being shared on social media platforms have an ever-increasing influence on the thoughts and beliefs of the general public.

You have the opportunity to contribute your voice and the truth of the gospel to this phenomenon. You can serve your neighbor by being active on social media in any number of ways.

All of this may be overwhelming to you. How do you even start? Lifeway Christian Resources is offering a new service called Lifeway Social that is launching this October. The purpose of Lifeway Social is to help Christian leaders like you use your gifts on social media in a way that serves others. If you are interested in social media coaching and training, check out LifeWaySocial.com for more info. You can also email any questions to social@lifeway.com.

A New Book on Race and the Southern Baptist Convention

June 23, 2017 by Barnabas Piper Leave a Comment

By Andrew Spencer

When people get nostalgic for their childhood, they are usually remembering a time when things seemed simpler. That does not mean life was actually less complex, typically just that they were shielded from some of the twists, confusions, and injustices in the world.

My life was simpler before I knew about the powerful impact racism has had in our nation. Even in my early years in the Southern Baptist Convention (SBC) I was unaware of the racism that is at the very root of our denomination’s founding. I did not recognize that the racial homogeneity of my church was not simply a function of different preferences in music, but often because my denomination had not done enough to remove the stain of racism.

I now attend a church that is dually affiliated with the SBC and the National Baptist Convention (NBC). The SBC is the largest Protestant denomination in the U.S. and is slowly becoming more racially diverse. The NBC is the largest predominantly African-American denomination in the U.S. My church has historically been predominantly African-American, but is becoming more diverse as we reflect more closely the demographics of our surrounding community. This is, in part, because my pastor has made significant efforts toward encouraging racial reconciliation.

Being involved in a truly multi-racial congregation has caused me to develop a new perspective on race relations and racism. Hearing some of our oldest members tell stories, I can no longer argue that the Civil Rights struggles were “a long time ago” and ignore the legacy of racism in our nation. Listening to conversations around me, I can never again claim I don’t know that systemic biases exist.

A few months ago, my pastor asked me to teach church history to the congregation on Wednesday evenings. In four sessions, I skimmed the surface of the major themes of our Christian past. I spent more time talking about African-American church history in part because of my context and in part because I needed to learn more about it. One of the most painful parts of teaching that lesson was tracing through this history of race relations within the SBC; clearly, we’ve made progress, but it is also apparent we have much more to do.

Removing the Stain of Racism from the Southern Baptist Convention is a volume that tells the story of the SBC’s past, provides a theological basis for moving beyond it, and makes practical recommendations for future progress. This is a necessary next step in a conversation that the SBC has been having, but which needs to continue in earnest.

This volume is an outstanding resource for Southern Baptists and others to learn about racial reconciliation. The volume opens with a collection of SBC resolutions about race, which show the convention has been talking about race—sometimes using the right language—but making insufficient progress toward healing longstanding division. In the first chapter, Albert Mohler recounts the historic origins of the Southern Baptist Convention, which were grounded in the misguided beliefs of slave owners that they could participate in race-based chattel slavery and still be effective missionaries for Christ.

Chapter two is an essay by Matthew Hall, which follows the ongoing participation of some Southern Baptists in racist rhetoric and sometimes political activity. As much as we might wish otherwise, there were many “good Baptists” who argued for Jim Crow laws. The third chapter, by Jarvis Williams, provides a biblical argument for racial reconciliation.

The next six chapters outline suggestions from theologians, pastors, and editors at our denominational publishing house for removing the stain of racism from the Southern Baptist Convention. The body of the book ends with a summary of the state of racial reconciliation within the SBC: we have made progress, but have a long way yet to go. Dwight McKissic and Danny Akin offer epilogues explaining further why the stain of racism remains in the SBC. In a postscript, Vaughn Walker commends readers to continue the work and offers encouragement that the stain of racism can be removed from the SBC.

Although published by the academic arm of B&H, this volume is accessible to the average reader. The writers and editors worked together to create a book that can inform a wide swath of members of SBC churches. More importantly, the contributors to this volume constructed a compelling testimony that (a) racism still exists in our society and our organizations, and (b) there is something we can do about it.

The uniting metaphor of this volume is “removing the stain.” In the preface, the editors explain what that means and their definition is important. To some advocates in racial politics, the stain of racism is like the blood stains on Lady Macbeth’s hands: invisible to living eyes, but indelible to the psyche. The only solution for some is for organizations once complicit in racism to self-destruct. This volume offers a greater hope, recognizing that just as people are redeemable through the gospel, so are organizations.

The metaphor is apt because it also reflects the significant and often time-consuming effort required to remove a stain. Many of us have invested a great deal of time in stain treatments and washing garments by hand to save something treasured from a permanently embedded stain. Rarely are significant stains eradicated in the first attempt, but must be scrubbed repeatedly as by degrees the offending pigment is removed. That is the sort of effort required to continue the work of racial reconciliation in the SBC.

The formal apology for the racist origins of the SBC, affirmed as a resolution in 1995 is important. Electing Fred Luter as the first African-American president of the SBC in 2012 is significant. The resolution opposing the flying of the Confederate battle flag in 2016 takes another step forward. These are important efforts in removing the stain of racism, but they are not enough.

Removing the Stain of Racism reminds readers, with voices from both African-Americans and whites, that though the SBC has made great progress, there is a lot of work to be done. The memory of the racism in the SBC will never be erased, but the stain of racism can be removed. The challenge for the white majority of the SBC is not to attempt to declare victory on our stain-removal efforts too soon. As many have experienced, once you throw the stained garment into the dryer, the stain is often made permanent. We still have scrubbing to do.

Racial reconciliation takes work. While we may remember a time in our denomination’s history when efforts toward removing the stain of racism were not at the forefront, those days only seemed simpler because we were unaware of the problem. Talking about race and racial reconciliation is hard, not least because of the extreme rhetoric on the right and the left of us. The gospel demands we work toward racial reconciliation—no matter how nostalgic we are for simpler days, the work before us cannot be ignored.

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Andrew Spencer (PhD, Southeastern Baptist Theological Seminary) is associate vice president for institutional research at Oklahoma Baptist University. He is Director of Education at Galilee Baptist Church in Shawnee, Oklahoma. He blogs regularly at www.EthicsAndCulture.com.

Interview with Andreas Kostenberger: Commentary on 1 and 2 Timothy, Titus

June 21, 2017 by Barnabas Piper Leave a Comment

What follows is an interview with Andreas J. Köstenberger about the recently released commentary on 1-2 Timothy and Titus from the Biblical Theology for Christian Proclamation series.

How can an understanding of, and experience engaging in, the discipline of biblical theology (BT) help a pastor edify and encourage those to whom he regularly preaches?

AJK: An appreciation of the value of BT will help the pastor get closer to the original meaning intended by the author. This originally intended meaning constitutes the actual meaning of the text and is alone authoritative. So, engaging in BT will help the pastor attain greater authority in preaching than merely asking how a given passage of Scripture is relevant for his audience today. Seeking to discern the meaning of a given passage inductively, historically, and descriptively, as BT is aiming to do, will also be a vital discipline in distancing the pastor from the questions people are asking today which may not necessarily be addressed in those terms in Scripture. Thus, rather than imposing an alien grid or set of questions onto the text, the pastor will more likely be entering the world of the text and be engaged by it, and in this way a two-way conversation will develop where not only we are asking questions of the text but the text itself can challenge cultural, traditional, and personal beliefs or practices that are not in keeping with Scripture.

What are some examples of biblical-theological themes to which Paul’s letters to Timothy and Titus (LTT) make a significant contribution?

AJK: One of the most important contributions of the LTT to BT is the depiction of the church as God’s household. In Paul’s earlier letters, the characterization of the church as the body of Christ is prominent, with Christ serving as the head and individual believers being members of his body with different gifts and contributions. In the LTT, Paul uses a different metaphor, that of a household, with the man as the head and the household consisting of different groups of people with varying needs and concerns. I believe an understanding of this metaphor for the church has the potential of revolutionizing people’s conception of the pastoral ministry, including pastors’ self-understanding of their role. Just as in the natural household, pastors and elders should understand themselves as heads of households who protect the members of the household (especially those who are vulnerable, such as widows and children) and provide for the needs of the various groups in the church. I believe an understanding of this metaphor is also vital in the complementarian-egalitarian debate because both Jewish and Greco-Roman households were patriarchal, which makes the egalitarian argument extremely unlikely that Paul held and advocated an egalitarian view of gender roles.

The LTT make another vital contribution to BT with their unique blend of eschatology and ecclesiology. Rather than viewing the last days as still future which will occur at the very end of time, the LTT reflect the understanding that we already live in the last days. Specifically, the fact that we already live in the last days is shown by the presence of false teachers who operate in the church, or seek to infiltrate it, and who are used by Satan to lead people astray. This, incidentally, speaks decisively against the theory that the LTT are an exemplar of bourgeois Christianity (bürgerliches Christentum) at a time when a delay of the second coming of Christ led to increasing institutionalization and a fading of the eschatological hope (a highly influential theory popularized by Martin Dibelius and others). To the contrary, the LTT indicate that Paul in fact looked at the church’s condition from an eschatological vantage point and saw the end times as casting a long shadow forward in the form of Satan-sent and -inspired false teachers who must be firmly resisted by vigilant pastors and teachers in the church.

In the LTT, what are some ways in which Paul grounds his apostolic mission in the Old Testament?

AJK: When you think about the mission of the early church, you think about books like Acts or perhaps some of Paul’s other letters such as Romans (not to mention the Great Commission at the end of Matthew). But the LTT, perhaps surprisingly, make a vital contribution to the NT’s mission theology. Howard Marshall, in his NT theology, has characterized the LTT as “the documents of a mission,” and I would certainly concur. Not only this, Paul significantly grounds his missional teaching in the LTT in the Hebrew Scriptures. In 2 Tim 4:17, written at the very end of his life, Paul describes as the desired outcome of his ministry “so that through me the message might be fully proclaimed and all the Gentiles might hear it.” Poignantly, the phrase “all the Gentiles” or “all the nations” harks back to the Abrahamic promises which culminate in the Great Commission (Gen 18:18; 22:18; 26:4; Matt 28:19). Also, when in 1 Tim 2:8 Paul urges men “in every place” to pray, he alludes to Mal 1:11, which envisions a time when God’s “name is glorified among the nations, and in every place incense is brought to my name.” In this way, the churches Paul plants become a sign that God’s promise of salvation for all nations is being fulfilled. So, as far as Paul is concerned, his apostolic mission was not a brand-new initiative; it had deep roots in the OT, though it was only now after Jesus had provided salvation that the gospel could go out to all the nations.

How do the LTT contribute to our understanding of how local churches ought to function?

AJK: I’ve already mentioned a couple significant ways in which the LTT can uniquely inform our understanding of the nature of the church (i.e., our ecclesiology), such as the metaphor of God’s household or the way in which eschatology ought to inform our understanding of the present location of the church. In addition, we see in the LTT some very detailed requirements for church leaders, both elders and deacons. This includes qualifications related to their marriage and leadership of their family, and possibly also qualifications for women serving as deacons (though not elders). If you want to gauge the contribution of a book or set of books by what we would be missing if these books were not included in the canon, you can see the vital contribution these letters make to our understanding of proper qualifications for church leaders. Overall, I think it’s striking how much attention Paul gave to matters of leadership. He knew that appointing proper leaders and vetting them carefully is essential for the health and flourishing of the church. Beyond this, I discuss numerous additional contributions the LTT make to our understanding of how local churches ought to function in the commentary, including matters of order and authority, various responsibilities related to different groups in the church, the vital importance of preaching and teaching the Word, and others.

Considering the teaching of the LTT, what should a pastor know about his role as a preacher and about the ministry of preaching?

AJK: The LTT are permeated by a focus on teaching and preaching the Word. A good teacher must preach and teach the gospel of Jesus Christ and healthy doctrine, that is, the apostolic message. This includes the public reading of Scripture and encouraging and exhorting God’s people based on Scripture. It also means appointing leaders who are capable, faithful teachers (1 Tim 3:2; Titus 1:9). One of my favorite verses is Paul’s command to Timothy, “Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you” (1 Tim 4:16). I believe Paul here strikes the perfect balance when he exhorts Timothy to pay close attention both to himself and to his teaching. In doing so, he will not only guard his own life and spiritual wellbeing but also be a blessing to others. Preachers today need to understand how vital it is for them to cultivate and exhibit the character and exemplary life that they urge others to pursue. In this way, godliness and mission go hand in hand.

What is your current project? Are you working on any new publishing venture?

AJK: Thanks for asking! My current research project is a book on the Holy Spirit for a new series with B&H Academic in collaboration with Gregg Allison. My task is to present a biblical theology of the Holy Spirit throughout Scripture, and then in the second half of the book Gregg will present a systematic theological treatment of the Spirit. Working on this project has already been a great blessing to me, and I have learned a lot about both how to do Biblical Theology in practice and specifically about the person and ministry of the Holy Spirit.