THE KINGDOM OF GOD AND THE SBC
By
Wm. Dwight McKissic, Sr.
Regarding a proposed name change for the SBC
President Bryant Wright has appointed a self-funded blue ribbon advisory committee, authorized by the Executive Committee to provide counsel to him as he prayerfully weighs recommending to the SBC in her Annual Session upcoming in New Orleans, a proposed name change of our beloved convention.
I commend President Wright for his thoughtful, deliberate and considerate proposal. I wholeheartedly agree with the spirit, letter, advisory committee and methodology used by President Wright in launching this proposal.
There may be some validity to the complaint that there are no lay people on the advisory panel; and perhaps it would be wise if President Wright added two–three lay persons to this panel. If youth and young adults are not represented on this panel, consideration should be given to adding that demographic as well.
Unlike the GCR panel, this advisory committee has at least one African American on the panel as forethought, as opposed to an afterthought. This I believe is what the 21st Century SBC should reflect: The Kingdom of God (Rev. 5:7-9).
Whenever a name was changed in Scripture, it usually signified a change in character, conduct or focused concentration on the part of the person or entity whose name was changed. It was not simply a cosmetic change.
Jesus challenged and rebuked the Pharisees for representing a cosmetic change, but inwardly not committed to a character, conduct or focused concentrated Kingdom-minded change. Again, I believe the only biblical justification for the proposed name change of the SBC must be (as some have already indicated in naming possible reasons for the name change) would be a commitment to change in at least one or all three of these areas: Character, conduct and focused concentration.
If the SBC is to change her name, the name change ought to be indicative of a change in focused concentration from a regional and racial 19th and majority of the 20th Century focus, to a 21st Century and biblio-centric concentrated focus on the Kingdom of God. The 1st century church was a Kingdom of God focused church as opposed to a regional or racially focused church. Consequently, they filled all Jerusalem with their doctrine and turned the world upside down for Jesus. Their message was, as Dr. Russell Moore so appropriately points out in his book, The Kingdom of Christ—“There is another king” (Acts 17:7). And as R. Allen Street (Professor of Evangelism at Criswell College) so rightfully echoes our evangelism as instructed and modeled by Jesus ought to be a Kingdom-focused evangelism. The major theme of Jesus’ preaching was the Kingdom of God. Jesus’ first, last and intermediate preaching/teaching and evangelistic initiatives focused on the Kingdom of God (Acts 1:3).
Matthew and Mark summarized and capsulized the message and ministry of Jesus as, the gospel of the Kingdom of God (Mark 1:14-15, Matt. 4:23). Jesus said, “And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come.” (Matthew 24:14).
If the focused concentration of Jesus and his public ministry was not exclusively identified with or limited to a certain region or race, neither should the identity and focused concentration of the SBC be indicative of region or race. Therefore, I propose the name, KINGDOM BAPTIST CONVENTION. Who could argue with the Kingdom of God being our focused concentration and indicative of our universal assignment (Matthew 28:19-20)? Who could argue that the word “Baptist” following the word Kingdom is suggestive of the right priority and emphasis? Yet by including the word “Baptist,” it immediately identifies our heritage; and it also quickly distinguishes us by our non-negotiable doctrines, authority/inerrancy of scripture, salvation by grace through faith in Christ alone, eternal security of the believer, baptism by immersion, a regenerate membership, substitutionary atonement, a physical body resurrection of Jesus as well as a physical bodily return.
Historically, the word “Baptist” preserves our identity and continuation of the legacy established by great men, women and movements of yesteryears that I admire and appreciate such as: Thomas Muenster, Charles Spurgeon, Shubal Stearns, Martha Stearns, John Jasper, Adam Clayton Powell, Sr., E. C. Morris, Henry B. Morehouse (Morehouse College named in his honor), Martin Luther King Sr. and Jr., W.A. Criswell, Paige Patterson, Adrian Rogers, Jack Taylor, Beth Moore, Rick Warren, Gardner Taylor, Frank Page, J.H. Jackson, Nannie Helen Burroughs, Lottie Moon, Ken Hemphill, George Liele, Howard Thurman and yes, Fred Luter; the Anabaptists, Sandy Creek, Charlestonian, National Baptist, Southern Baptist, Fulness and Full Gospel Baptist. These were Kingdom believers of a Baptist persuasion. In spite of the distance that some Baptist place between themselves and the word “Baptist,” and the many stripes and flavors of Baptist that exist (as indicative by the above mentioned names), I believe the word “Baptist” still has major significance and is a worthy distinguishing factor doctrinally and historically. However, the word Baptist should always be secondary to the Kingdom of God, and my proposed name for the new SBC keeps this priority in focus.
The word “convention” is simply indicative of a multitude of churches who share Baptist doctrine and historical roots who convene together to advance kingdom business; thus, the name Kingdom Baptist Convention. I would hope the word “Baptist” is retained in this new convention name.
The conduct change that should accompany this name change it appears will happen somewhat simultaneously with the name change proposal. And that is the election of Pastor Fred Luter as president of the SBC. This is a positive and good move, solely on the basis of merit and character, without any consideration of color or political correctness. However, I trust and pray that the election of Fred Luter is an indication of a conduct change systemically with regard to racial matters. If the post-presidency-Fred Luter-SBC looks like the current SBC with regard to racial diversity represented on the Executive cabinet, then the election of Fred Luter will look like that Pharisaical cup (Matthew 23:25-27). The real litmus test of whether or not the SBC has undergone a sea change with regard to racial conduct will only be known when it is time to replace some of the current entity heads. However, the election of Fred Luter is a major symbolic step, but a substantive step remains to be seen to elect an African American as an entity head.
Until such time, the jury is still out as to whether the name change and Luter election is cosmetic or real. Again, if the post Luter SBC does not change, then there is no need to change the name. The current name represents the current practices quite well. The missions, evangelism and church planting emphasis of the SBC often overshadowed the name, and that’s why some of us were attracted to and remain SBC; but at times it is still painful, and we are occasionally reminded that the SBC is well, just that, the SBC.
I am excited and thrilled beyond measure with regard to the recent church planting emphasis of the NAMB. Dr. Ezell and the NAMB have my wholehearted support. I was really encouraged when I read what Dr. Kevin Ezell stated that the NAMB will not prevent church planters from having relationships with historical denominational linkage that believe and practice “degrees of charismaticism.” It is my prayer that this attitude would be conveyed by Dr. Ezell and NAMB to funding church planters who practice “degrees of charismaticism.” Dr. Danny Akin, President of The Southeastern Baptist Theological Seminary, perhaps made the most prophetic and Kingdom-minded statement regarding the controversial IMB policy concerning private prayer language which is also basically identical to NAMB policy: “’I think the IMB policy on private prayer languages is wrong,’ Akin said. ‘I’m with Jerry Rankin on that.’ Rankin is president of the IMB.” Ironically, for making a statement similar to what Dr. Akin made regarding the IMB policies, there was an attempt made to remove me as a trustee at SWBTS and my chapel sermon was censored, saying I criticized a sister SBC agency. This is also another example of a SBC double standard. WOW! I’m grateful to see positive movement in this direction.
Recently, the SBTC has in principle agreed to fund a proposed church plant/satellite sponsored by the church I pastor, knowing full well my beliefs and practices as it relates to praying in tongues in private. (I will initially be serving as church planter while simultaneously serving as pastor of CBC.) I have not agreed to accept the funds because I am just not sure of the future direction of our convention. I did not feel right receiving funds from the SBC for church planting in light of the fact I’m aware of church planters who have been denied funding because of the policies concerning praying in tongues at NAMB and the SBTC. Our church has donated over $100,000 to church planters whose beliefs and practices are identical to mine. Offering me funding represented a Kingdom mindset by the SBTC that ought to be extended to all church planters and missionaries. But nevertheless, I am beginning to see positive movement in the right direction. I want to apologize to the SBTC for stating on more than one occasion that they would not fund someone like me as a church plant today, but apparently I was wrong.
The appointment of Ken Weathersby as Presidential Ambassador for Ethic Church Relations in the SBC is also a right and timely move by Frank Page and Kevin Ezell. Before Ken Weathersby was promoted to this position he was demoted as VP at NAMB. This sent a shock wave through the African American Southern Baptist community. However, I must admit I was sorely disappointed when I read in the Baptist Press and saw pictures that NAMB had appointed four Whites as Vice President to develop church planting throughout the United States and overlooked four highly qualified mid-level African American NAMB personnel for one of these slots. This has caused much consternation with African American Southern Baptist churches. Why would we attempt to plant churches in Urban America with four men who ethnically don’t resemble the majority of people in Urban America (Acts 13:1-3)? The name change has to represent a departure from these types of practices.
I could cite several other instances of racial and character issues currently being practiced in the SBC that need to change. However, the point of the article is to celebrate the fact it appears we are moving toward change, and I celebrate this move!
Lord, let thy Kingdom come, let thy will be done on Earth and in and through the SBC, as it is in Heaven. Amen.
Wm. Dwight McKissic, Sr. 
March 15, 2012 at 7:46 am
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February 8, 2015 at 10:05 pm
Southern Baptists have on the whole been generally against the use of tongues in practically any form, with the possible exception of a miraculous gift of a foreign language. Of such cases, I have only heard of two, and only one of them from the person who had the experience, a person I could believe. I have been present where people have supposedly spoken in an unknown tongue. In one instance, the pastor gave the translation of the unknown tongue to the congregation which, in my opinion, amounted to some words which sounded like some Psalm, and the Psalmist said it better.
As to the speaking of an unknown tongue to God, I know of people who have done this. The speak of the joy they feel, but what is the purpose? What does the sayings mean. How does one distinguish this from demonic ecstatic utterances (I have one book from southeast Asia which mentions the issue, but it does not explain.it. Since we must give an account of every word, we utter, it would seem advisable to speak words in the language or languages that we definitely know. I can testify that one can have joyful experiences apart from any ecstatic utterances. Forever fixed in my mind is one particular half hour in the Fall of 1972 in which I experienced the presence of the Lord in His invisibility. It was a time of the greatest joy. The nearest thing to it was my actualy conversion from Atheism to the Lord Jesus Christ, something accomplished by the Lord appearing to me Himself when I did not believe in Him at all. I suppose it was a vision. He was standing perhaps 10-15 feet in front of me with a hand raised like He was knocking at a door. He was looking straight at me, and my response was to get away from there, from that spiritually literal fulfillment of Rev.3:20. However, in a fulfillment of Acts 16:14 He opened the door of my heart for me so that I called on Him, asking Him to forgive me of my sins.
After that I heard of many examples of speaking in tongues, read and studied works on the subject. One of the things that was most depressing was the pride, the arrogance of those who were so sure that they had had a special experience of God. Maybe they did, but the effect, as far as I can determine from a study of Scripture, is supposed to be opposite to such a spirit. I do not speak for all experiences, only for those with which I am acquainted.
As to the History of Southern Baptists, I can say that, having pastored in the Sandy Creek Baptist Association and having done research on the subject, reading even the works of Pascal and others, I have found not a single instance of any report of anyone speaking in tongues. I can say that the matter is exceedingly doubtful due to the fact that Shubal Stearns and Daniel Marshall were converted under the Ev. George Whitefield, and Whitefield along with John and Charles Wesley, regardless of their differences over Arminianism, would not allow any speakers in tongues due to a group called the Zwichian (sp) prophets (I think that is the name of the group, but it has been more than 40 years since I read about the matter)..Falling, fainting, etc., was something that happened under the powerful preaching. Dr. Thomas Kidd reports one case that was evidently, supposedly, supernatural. Eve. George Whitefield pointed at an African American who had just entered the assemply where he was preaching and quoted his text while pointing at the man. The African American went flying backwards and passed out. Whitefield appointed the pastor of the First Baptist Church of Charleston, South Carolina to work with the man. He lead the man to Christ after a few days, and the latter became a preacher and a missionary and even made a trip to Africa (he was a free Black who had moved to Charleston with his family from up North, to work at some form of employment.
Tongue speaking seems to have gotten its start with the Azusa meeting in California back in the beginning of the 20th century. An approach was made to Evan Roberts in Wales about the two Awakenings becoming affiliated or joined or something to that effect, but Roberts felt that the result would be deleterious and ceased his own efforts. Interestingly enough, I would read later that one group claimed that they had made more progress among the denominations with the charismatic movement than they had by any other means. I do not say this to be controversial, but to point out why many Southern Baptists have a problem with the movement. And I haven’t added the things which I have seen with reference to tongues or the examples of deception of which I have heard from knowledgeable people.
As a Southern Baptist and, I trust, a Baptist historian, though I have no written volumes, just some articles here and there (I did research in the field for six years, served as Chairman of the Historical Committee of the Sandy Creek Baptist Association from 1977-81 and as Chairman of the Historical Committee of the Baptist State Convention, 1985-86, wrote a play that was filmed for the Jersey Baptist Church on the subject, “The Mirror of Our Past,” and delivered an address on the subject, The Genius of Orthodoxy: Eldresses.”
I write this, not to criticize you, Dr. McKissic, but simply to point out why Southern Baptists have problems in recognizing tongues as a legitimate expression of the Christian Faith today, whatever it might have been in the days of the New Testament. I will point out that in discussing the matter with a friend who had been raised an Orthodox Jew and had become a Christian and a Southern Baptist minister, that we could find little or not justification for the practice from our knowledge of the Greek. We might be wrong, but there are denominations where the practice is fully accepted. That people who practice it are truly saved, I would think so. After all, God did not appoint me a Judge. I can work with such people in other circumstances. Our son even taught Sunday School in a Catholic Church during a visit to Kenya, Africa in 1997, and I have preached in a charismatic church at least once during my ministry and have visited others. I trust that I have been courteous and considerate in what I have said as nothing was intended for anything other than a polite and Christian discussion of differences, mostly from experiential, denominational, and historical perspectives. As a descendant of Southern Baptists and as a successor to them, I try to hold with what I understand and know of the views expressed in my ordination – even though I did not agree with all of them set forth that day on May 20, 1962. Southern Baptists do have a habit of providing leeway. After all, persuasion is the Baptist method.
Sincerely yours