Paul Kersey said:
Lou,
Thanks for the welcome and the information you provided. I have read your book and was blessed by it. I fall into the Charles Ryrie/Charles Stanley position, and I think Dr. Wilkin erred when he abandoned his original position on repentance. It seems that Professor Hodges is extremely influential over Wilkin and others in the extreme FG movement. His views seem to automatically become the default positions of the men you have described on your blog. This is unfortunate.
My primary concerns at the moment center around the generally poor understanding of repentance in its soteriological context in the Southern Baptist Convention and the rise of strict Calvinism (and the worship of John Piper) among young SBC pastors.
Keep providing the information on LS. I realize you are taking heat, but, to many of us, the material is quite helpful.
Paul:
Thanks for the kind remarks.
You are right about men like Wilkin defaulting what Hodges teaches. One friend told me that during a panel discussion Wilkin made a point, Hodges disagreed, and Wilkin said, “
I guess I’ll have to change my position.” My friend was there and heard it himself.
Plus, many do not realize that Hodges and Wilkin have polarized themselves with their strange twist on the Gospel. Many have left the GES over what is coming from Hodges and Wilkin.
The “
poor understanding of repentance” for salvation is one of the few major issues around which the LS debate revolves. MacArthur, for LS, complicates it…Hodges for Crossless theology dismisses it. Both are wrong and have departed from orthodoxy.
Men in my IFB circles have noted the resurgence of Calvinism. It is disconcerting to many. Some in my circles have move to a Calvinistic view of Scripture.
I have also noted the attention John Piper is receiving from many in evangelical circles. Reformed theology is the attraction and glue. Men are willing to over look numerous issues with Piper, such as:
His views on Spirit baptism, charismatic gifts, use of Rap artists/music in his church, his attraction with the Toronto Blessing, using the “Cussing pastor” (Mark Driscoll) at his conferences, his own use of vulgarity, and trying to institute a policy for inclusion of non-baptized people into the membership of his church are among the issues with Piper.
There seems to be a huge disconnect between Piper’s theology and practice.
My concern with him and MacArthur is that these men are a potential bridge for our younger men to New Evangelicalism.
Finally, I am glad that you found my book helpful.
LM