Dr. James White answers this question: What is the relationship between apologetics and local church membership? Dr. White’s strong doctrine of the local church comes through loud and clear.
CBTS Faculty fully subscribe to the 1689 Confession of Faith, hold an advanced
degree in their field of instruction, and possess significant pastoral experience.
I like many, many things Tullian Tchividjian has to say. I don’t realy know if I like his last name because I’m not sure how to pronounce it. I really like this post by him, though. Though he targets the YRR, I think this is good for all of us to take heed to. You can read it in full here.
Dr. Richard Barcellos is associate professor of New Testament Studies. He received a B.S. from California State University, Fresno, an M.Div. from The Master’s Seminary, and a Th.M. and Ph.D. from Whitefield Theological Seminary. Dr. Barcellos is pastor of Grace Reformed Baptist Church, Palmdale, CA. He is author of Trinity & Creation, The Covenant of Works, and Getting the Garden Right. He has contributed articles to various journals and is a member of ETS.
Courses taught for CBTS: New Testament Introduction, Biblical Hermeneutics, Biblical Theology I, Biblical Theology II.
In my interaction with the more moderate leaders and expressions of the family-integrated movement over the last year and a half I have been pleased and surprised to discover some things about them that I appreciate, but did not know. I have been assured by Scott that he and many of his brethren deeply and devoutly hold the 1689 Baptist Confession. Indeed, one of the reason I suppose that some of the folks associated with this movement responded with such hurt and indignation is that they had read with appreciation, agreement, and a sense of being helped my own A Modern Exposition of the 1689 Baptist Confession. I have on my desk a CD put out by the NCFIC entitled, Sound Doctrine for Churches and Families (read by Bill Brown): The Second London Baptist Confession of 1689. In the introduction to this CD by Scott Brown I am honored to have my exposition quoted.
I have also discovered with encouragement that the same folks believe strongly in the local church as taught in our confession. They also strongly disagree with and deplore the tendency of some folks associated with their movement to leave local churches in favor of in-home fellowships which have no claim to be biblically organized local churches.
I have also talked to men in this movement who recognize that some who hold views similar to their own have caused a great deal of disruption in Reformed Baptist churches that they have tried to attend. While these men might hold the opinion that some of this disruption was not the fault of such families, they would also, I think, acknowledge that some of such disruptions was the fault of the over-reactions and eccentricities of such devotees of family-integrated views. They find it sad and a little ironic that their encouragement to such folks to get out of their family fellowships and into real Reformed churches has had such a result.
Personally, I have been helped by such interactions with various representatives of the family-integrated church movement. It would be wrong to dive into the discussion I hope to pursue in the following blogs without expressing my appreciation for these very positive perspectives on the part of the more moderate wing of this movement.
Dr. Sam Waldron is the Academic Dean of CBTS and professor of Systematic Theology. He is also one of the pastors of Grace Reformed Baptist Church in Owensboro, KY. Dr. Waldron received a B.A. from Cornerstone University, an M.Div. from Trinity Ministerial Academy, a Th.M. from Grand Rapids Theological Seminary, and a Ph.D. from Southern Baptist Theological Seminary. From 1977 to 2001 he was a pastor of the Reformed Baptist Church of Grand Rapids, MI. Dr. Waldron is the author of numerous books including A Modern Exposition of the 1689 Baptist Confession of Faith, The End Times Made Simple, Baptist Roots in America, To Be Continued?, and MacArthur’s Millennial Manifesto: A Friendly Response.
Covenant of Grace: The Programmatic Function of Genesis 3:15
Coxe sees the covenant of grace introduced via the promise of the gospel first revealed in Genesis 3:15. The 2nd LCF (1677), 7:3 says, “This Covenant [the covenant of grace in context; cf. 7:2] is revealed in the Gospel; first of all to Adam in the promise of Salvation by the seed of the woman…”[1] In his Discourse of the Covenants, Coxe says:
11. It was from this design of love and mercy that when the Lord God came to fallen man in the garden in the cool of the day, and found him filled with horror and shame in the consciousness of his own guilt, he did not execute the rigor of the law on him. Instead he held a treaty with him which issued in a discovery of grace. By this a door of hope was opened to him in the laying of a new foundation for his acceptance with God and walking well pleasing before him.
1. For in the sentence passed on the serpent (which principally involved the Devil whose instrument he had been in tempting man, and who probably was made to abide in his possession of the serpent until he had received this doom, Genesis 3:15) there was couched a blessed promise of redemption and salvation to man. This was to be worked out by the Son of God made of a woman, and so her seed, and man was to receive the promised salvation by faith and to hope in it. In this implied promise was laid the first foundation of the church after the fall of man which was to be raised up out of the ruins of the Devil’s kingdom by the destruction of his work by Jesus Christ (1 John 3:8).[2]
Later Coxe adds:
From the first dawning of the blessed light of God’s grace to poor sinners faintly displayed in the promise intimated in Genesis 3:15, the redeemed of the Lord were brought into a new relation to God, in and by Christ the promised seed, through faith in him as revealed in that promise.[3]
This understanding of Genesis 3:15 gives Coxe’s work a Christocentric flavor from the beginning. In the first paragraph, he says:
The great interest of man’s present peace and eternal happiness is most closely concerned in religion. And all true religion since the fall of man must be taught by divine revelation which God by diverse parts and after a diverse manner[4] has given out to his church. He caused this light gradually to increase until the whole mystery of his grace was perfectly revealed in and by Jesus Christ in whom are hid all the treasures of wisdom and knowledge. God, whose works were all known by him from the beginning, has in all ages disposed and ordered the revelation of his will to men, his transactions with them, and all the works of his holy providence toward them, with reference to the fullness of time and the gathering of all things to a head in Christ Jesus. So in all our search after the mind of God in the Holy Scriptures we are to manage our inquiries with reference to Christ. Therefore the best interpreter of the Old Testament is the Holy Spirit speaking to us in the new. There we have the clearest light of the knowledge of the glory of God shining on us in the face of Jesus Christ, by unveiling those counsels of love and grace that were hidden from former ages and generations.[5]
Not only is this statement programmatic for a Christocentric understanding of Scripture, it also reflects the fact that Coxe viewed special revelation as progressive. The 2nd LCF, 7:2 says, “This covenant is revealed in the Gospel; first of all to Adam in the promise of Salvation by the seed of the woman, and afterwards by farther steps, until the full discovery thereof was completed in the new Testament.” Coxe saw Christ as the hermeneutical center and focal-point of the whole Bible (i.e, scopus Scripturae [the scope or target of Scripture]).
[2] Coxe and Owen, Covenant Theology, 55.
[3] Coxe and Owen, Covenant Theology, 59.
[4] Here he is dependent upon Beza. Cf. Coxe and Owen, Covenant Theology, 33, n. 1.
[5] Coxe and Owen, Covenant Theology, 33.
Dr. Richard Barcellos is associate professor of New Testament Studies. He received a B.S. from California State University, Fresno, an M.Div. from The Master’s Seminary, and a Th.M. and Ph.D. from Whitefield Theological Seminary. Dr. Barcellos is pastor of Grace Reformed Baptist Church, Palmdale, CA. He is author of Trinity & Creation, The Covenant of Works, and Getting the Garden Right. He has contributed articles to various journals and is a member of ETS.
Courses taught for CBTS: New Testament Introduction, Biblical Hermeneutics, Biblical Theology I, Biblical Theology II.
This from a dear friend of mine:
What does it mean to “live the gospel”? One cannot live the good news of Christ’s life, death, and resurrection for sinners – it is a message, it is a declaration, it is good news. One can live in light of it, one can let their conduct be worthy of it, etc., but I suspect many give credence to the unbiblical statement: “preach the gospel and if necessary, use words.” That is an attack, albeit a subtle one, on the special revelation of God most high. No one will ever learn the gospel by watching the holiest of men – they must hear the truth of the gospel.
Dr. Richard Barcellos is associate professor of New Testament Studies. He received a B.S. from California State University, Fresno, an M.Div. from The Master’s Seminary, and a Th.M. and Ph.D. from Whitefield Theological Seminary. Dr. Barcellos is pastor of Grace Reformed Baptist Church, Palmdale, CA. He is author of Trinity & Creation, The Covenant of Works, and Getting the Garden Right. He has contributed articles to various journals and is a member of ETS.
Courses taught for CBTS: New Testament Introduction, Biblical Hermeneutics, Biblical Theology I, Biblical Theology II.