Thursday, April 30, 2009

Our Current Status

Dear Reader,

Our Church has undergone considerable reorganization and downsizing over the last couple of years.  Our Pastors and other key leaders in the Church have all independently and at various times decided to move to other churches.  We love them and respect their decisions and wish them Godspeed in their new church homes.  Our new church is forming as God directs.  Our belief system hasn't changed.  We continue to be Reformed Baptists.  We continue to search for the Pastor that God has choosen to lead us.  New leaders are stepping forward within the church to shoulder the load as our Lord directs. 

Therefore, this web page is out-of-date in some respects.  We will get it updated as time and resources are available.  However, our calender of events is up-to-date.  Please do not hesitate to come and join us if God directs you to do so.  If you have a valid need to contact someone in the church, please use the email address given.  No one is available to answer the phone at the present time.


Leadership Team


Ken Smith

Bob Wilfong

Ralph Wood

Tuesday, September 23, 2008

Deeds of Mercy and the Christian Witness

Several years ago a ministry leader approached me and my church to help his ministry meet some social need in another country.  The conversation was rather short as I asked about the Gospel witness we would have in that country.  This man simply wanted to engage in a deed of mercy with no real hope of a true Gospel message.    

There is nothing wrong with deeds of mercy for we have commands in the Bible to reach out to our neighbor as illustrated in the "Good Samaritan" story.  What becomes a problem is when Christians either disown completely deeds of mercy or they engage in deeds of mercy to the exclusion of the Gospel.

D.A. Carson's recent editorial in the journal "Themelios", begins to address the role and purpose of deeds of mercy and the Gospel ministry.  His insight and two possible reconciliations at the end of the article will hopefully begin a dialog on this topic by Evangelicals worldwide.  

Carson says, "Granted that we ought to be engaged in acts of mercy, what safeguards can be set in place so as to minimize the risk that the deeds of mercy will finally swamp the proclamation of the gospel and the passionate desire to see men and women reconciled to God by faith in Christ Jesus and his atoning death and resurrection?"

This is an important question and Carson gives two reasoned approaches and thoughts in attempting to answer this questions.  Whether or not he answered the question is yet to be seen, but that he is asking the question is important and a question each ministry should endeavor to ask.  I encourage you to read the article to begin to think through the solutions on this "problem".

When I was asked to enter with another ministry for a deed of mercy, my fear was that the organization and the ministry had both "swamped" the Gospel message in good deeds.  In other words, they were about to engage in all mercy and no ministry of the Word.  While there may be times this is a necessity (in closed countries), this should not be the norm.

Atheism and Witnessing

Over at the National Review Online, Michael Novak pens an interesting article about sympathizing with atheists as being the focus of much ridicule, being a minority among a "Christianized" society.  The base of the article states that some of our witnessing seems to make atheists feel inferior and even belittled.  Novak notes:

"These sturdy atheists taught me some things I had been insufficiently aware of. One said he hated being told by Christians, sometimes standing uninvited at his own door, that his atheism was inadequate, even inferior. Another found the smugness and condescension of believers "insufferable," and told me I should not have used that word of atheists until I had experienced the "insufferable" Christian version myself."

As Christians we need to we aware of the need to witness while also not belittling other people.  Novak notes the command believers have to "go witness" and balancing this with love and rational dialog.

Rather, discussing with atheists their worldview with our own should be done on a rational and gentlemanly basis.  Novak mentions some of the philosophical challenges to the atheistic worldview that some may note is similar to the argument that some in the reformed circles have been using in their challenge to atheism.

Some become extremely sensitive to offending atheists that they fail to witness.  In my mind, there are two ways for you to fail in witnessing.  The first is to not witness at all.  The second is to witness unlovingly. 

Novak is correct in his assessment that some Christians do belittle those who disagree with them.  Here are some thoughts in avoiding such belittling.

1.  Acknowledge that some people who disagree with you are intelligent men/women you respect.  I, for instance, love David Hume and believe him to be one of the greatest philosophical minds produced in the last 300 years.  I, though, disagree with Hume on substantial issues.  

2.  Never call someone names or make someone feel inferior.  The Gospel is controversial enough that it does not need our "help". 

3.  Show love more than just intellectual discourse.  Reach out to people and develop a relationship even if they never come to know the Lord.  Jesus was in the relationship business and we should model this as well.

4.  Be patient.  Surveys I have read say that it takes people at least 5 times to hear the Gospel before they come to know the Lord.  Now, while I doubt this statistic I do not doubt that salvation does not come on one or two discussions about God.

Novak's column ends with this statement:

"In previous generations, Americans have tacitly agreed that pluralism is best protected by remaining silent about profound differences in conviction. Today, pluralism needs a new set of protections: civil, reasoned conversation about much that divides us, so that fears of one another might be diminished, and enduring respect for one another come to flower."

Novak's statement that the best things for society is to have a civil, reasoned conversation about what divides us.  We should not be afraid to witness but we should be afraid of becoming uncivil and unreasoned in our conversation.

Sunday, July 27, 2008

What is a Reformed Baptist? Pt. 3

Reformed Baptists (RB) have had her detractors from the very beginning.  Whether people did not like the idea of us being “Baptist” or us being “Reformed”, we have always had to defend our belief.  This is actually good for the movement as it grants us an opportunity to handle misconceptions and clarify confusing points.  That is why it is important that we RBs keep clarifying what we believe and to keep in mind these basic truths.


We believe, as Reformed Baptists, in something called “Sola Gratia”.  This latin phrase simply means, “Grace Alone”.  In other words, we believe that salvation is given to us by grace, not because we “earned” salvation, did the “right things”, are “good people” or accomplished some other work.  The Cambridge Declaration says this:


“Unwarranted confidence in human ability is a product of fallen human nature. This false confidence now fills the evangelical world; from the self-esteem gospel, to the health and wealth gospel, from those who have transformed the gospel into a product to be sold and sinners into consumers who want to buy, to others who treat Christian faith as being true simply because it works. This silences the doctrine of justification regardless of the official commitments of our churches.


God's grace in Christ is not merely necessary but is the sole efficient cause of salvation. We confess that human beings are born spiritually dead and are incapable even of cooperating with regenerating grace.”

The Cambridge declaration is correct.  Ultimately, our belief rests in the idea that we are sinners in need of salvation.  We are lost  and our only hope is that the Lord Jesus Christ would reach out and save us by His grace.


In Ephesians 2:8, we read Paul’s famous statement, “For by grace you have been saved through faith.  And this is not your own doing; it is the gift of God, not a result of works so that no one may boast” (ESV).


Paul anticipates some of the problems the church will face in the coming days concerning our “works” and noted the detriment of adding works to salvation, being emphatic that our salvation was not from works.   Twice, Paul notes that our salvation was not based upon anything we do, “this is not your own doing” and, “not a result of works”.  He is emphatic that our salvation is of Grace, the gift of God. 


The question then comes about, how did the Lord save us?  I believe Ephesians clearly answers this question when it says,


“And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— “ (Ephesians 2:1-4 ESV).


The Bible says that we were “dead” in sins and trespasses.  Some believe we were merely sick, in need of a little assistance, but that is not what the Bible says.  We were more than sick but we were “dead”.  Grace and mercy is what made us alive.  As the text says, “even when we were dead in our trespasses, [God] made us alive together with Christ--by grace you have been saved.”  In other words, what brought us from being dead to life is God’s grace.  


Let me ask a simple question, how much work could a dead person do to make himself alive again?  Imagine, for a moment, the dead person’s body is laying on a table at room temperature and a physician comes into the room in an attempt to revive him.  All of a sudden, the doctor’s work stops and the corpse heart begins to beat, his eyes are opened, and his mouth begins to talk.  Then he moves and finally he walks around.  What was once a corpse is now alive.  Did the opening of the eyes or the walking around the room save this person?  No, these were merely reactions to being made alive.  The physician’s work of grace and mercy is what made this man alive.  The dead person put no work in his own resurrection but was the beneficiary of the Doctor’s work of grace and mercy.


The Doctor is like our Lord God.  God performs the entire work of grace upon you, the dead person.  You are the recipient of this great act of mercy and you only respond to God’s gracious action upon your life.  


Many are probably asking where faith comes into this entire discussion.  That will be the topic of our next discussion.  Yet, this does show that our salvation is totally dependent upon God’s grace. 

Exodus Overview Sermon

This is an overview sermon preached on July 27, 2008 at Emmanuel Baptist Church.

Sermon Text: Exodus Overview

Preacher: Derick Dickens

You can listen to the MP3 here.

Philippians 2:12-18

This is an overview sermon preached on July 27, 2008 at Emmanuel Baptist Church.

Sermon Text: Philippians 2:12-18

Preacher: Derick Dickens

You can listen to the MP3
 here.


Friday, July 25, 2008

What is a Reformed Baptist? Pt. 2

Last time, we listed some misunderstandings about what a Reformed Baptist (RB) is not.  Today, I want to continue our series by beginning with defining who we are as RBs.  


The famous preacher, Charles H. Spurgeon, remarked how RBs were more often those who had a high view of the Bible.  I believe this to be ultimately true.  Historically, we have listed our belief as “Sola Scriptura” or translated “Scripture Alone”.  Yet, that is the bare minimum phrase of what we believe.  Our belief in Scripture is extremely high.  Here is a summary of our belief in Scripture.


  1. 1. We believe in the innerancy of Scripture.  The Bible is reliable and does not contain error.  While the Bible records errors of men, the Bible is without error.  Many refer to theChicago Statement of Biblical Inerrancy as a good statement of our belief in this area, though the London Baptist Confession handles this issue very well.

  2. 2.We believe in the sufficiency of Scripture.  The Bible does not need to be added to in order to accomplish it’s good work.  All we need for Godliness and conduct is sufficiently placed in the Bible and could be understood reasonably by all.  Therefore, many Christians hold to what we call the “Regulative Principles of the Church”, what we do in church life and especially worship must “come from the Bible”, not something we add to the Bible.  Because the Bible is sufficient, we do not need extra revelation or other books to add to the Bible.  As well, man’s ideas are inferior to the Bible.  While wisdom is definitely sought from great men who wrote about the Bible, ultimately, though, the Bible is our sufficient source

  3. 3.We believe in the perspicuity of Scripture.  The word “perspicuity” means “clear”.  While not everything is clear, all that we need to live a life pleasing to God and to know about salvation is clear (II Timothy 3:16-17).  

  4. 4.Finally, we believe in something called the analogy of faith.  Essentially, this means that we do not believe that the Bible contradicts itself but that Scripture should interpret Scripture.   


When we talk about Sola Scripture, we do mean that the Scripture alone is useful for salvation and all of life.  Our high view of the Bible means we take passages serious, not trying to dismiss them because they disagree with some of our ideas.