Florida Baptist Witness Questionnaire
Southern Baptist Convention Officer Candidates
Second Vice President
|
|
Bill Britt
|
Eric Redmond
|
1. Why
did you agree to allow yourself to be nominated?
|
I allowed myself
to be nominated to help keep the focus on evangelism. I have been a
Southern Baptist evangelist for nearly twenty-three years. I do not
know of any group of people that are on the front lines any more than the
evangelist. Evangelists are in the local churches serving with pastors
every week. It is my conviction that the evangelists can be of great assistance
to our convention when each year statistics reveal that baptisms are at an
all time low.
|
A handful of
men in the National African American Fellowship of the SBC (NAAF) who have
longstanding ties to the SBC and the Conservative Resurgence impressed upon
me the importance of having, as a national representative for the NAAF and
the greater SBC, a pastor who strongly supports CP, who holds to the BF&M
2000, and who agrees with the spirit of the Resurgence. In their collective
wisdom, they also expressed very strongly that such a nomination would be
consistent with the inclusive attitude of the Convention expressed overtly
since 1995, and that it could display to outsiders that “conservatives” is
not a term identifying only one ethnic segment of the SBC but rather all
ethnic populations of the SBC. Carrying on these ideals and having the
Convention represented by those in agreement with the current direction of
the SBC are very important to me. After much prayer, I sensed it was the
Lord’s will since I was told to “come up here,” (cf. Prov. 25:6-7).
|
|
|
|
2. What’s
right with the Southern Baptist Convention and how will your election
contribute to what’s right?
|
The Southern
Baptist Convention has been used of the Lord to reach millions with the
Gospel of Jesus Christ. We have been known as people of the book,
evangelism, and missions. There is a cooperative effort among our
churches to carry out the Great Commission that is unsurpassed. I would
like to simply be a voice and a catalyst to help continue this effort and to
help intensify the effort.
|
I think that
Southern Baptists are placing a needed emphasis on regenerate church
membership, and a call for more people to pray toward going to places where
Christ’s name has yet to be proclaimed. As I have opportunity, I hope to
encourage a generation of younger SBC pastors and ethnic pastors to strive
for regenerate membership with patience and grace. I would hope that I, if
appointed by the Lord to this office, could in some way encourage many
younger African Americans to give their lives to take the Gospel to unreached
peoples all over the world.
|
|
|
|
3. What’s
wrong with the Southern Baptist Convention and how will your election
contribute to correcting what’s wrong?
|
We have become
distracted from our main task and it is my desire to help refocus our
attention to evangelism through the local churches. Even though we have
various agencies we are a convention of local New Testament churches.
The heart cry is the need for a spiritual awakening that will result in hot
hearted evangelism, old fashioned prayer meetings, bold biblical preaching,
repentance, and personal holiness.
|
We are not so
much “wrong” as we are lacking zeal—zeal in our churches for corporate
prayer. The story of all the Book of Acts – chapters 1-28 – is of God’s grace
toward the believers that they might pray together and so experience the
power of the Holy Spirit – the power of the resurrection of Christ – to do
what seems impossible to do. If there will be an “Acts 29”-kingdom movement
among us, we must correct corporate prayerlessness among our churches. We are
attempting to correct this problem at Hillcrest. If elected to office, I
would hope to be used in a movement to recapture consistent, increasing,
corporate prayer participation wrought by the Spirit of God.
|
|
|
|
4. Do you
support or disagree with the recently revised doctrinal guidelines for
prospective missionaries of the International Mission Board regarding baptism
and tongues and private prayer language?
|
Not to avoid
the question, but each year the SBC elects trustees that are personally
involved in the particular issues of that agency. I trust that through
prayer and biblical conviction that the trustees of the IMB have
made the correct decisions at this time.
|
Believer’s
baptism by immersion is a hallmark of Baptist belief derived from the New
Testament teaching on baptism. For the SBC to waver on this would be to
question our very identity as Baptists. Concerning the phenomena of “ecstatic
speech” that is being termed “tongues” and/or “private prayer language,” a
boundary marker is needed. I feel that great discernment was exercised by the
IMB, for their actions demonstrate that they are concerned about the future
fidelity of the Convention, heading off the erosion of Baptist identity and
witness as charismatic beliefs spread around the world. In both matters I
agree with the wisdom of the IMB trustees.
|
|
|
|
5. Some
have argued in the last year that the IMB doctrinal guidelines, among other
things, are examples of narrowing the parameters of doctrinal cooperation and
that such narrowing should stop in Southern Baptist life. What is your view
of that claim?
|
It is my
conviction that we should continue to adhere to and stand upon the
convictions that have seen this convention be used to reach the world with
the Gospel.
|
In the example
of the IMB doctrinal guidelines, “narrowing” is being used pejoratively by
some people. I would rather say that we are clarifying the sense of our
expressed and cherished beliefs. As a result, those who have enjoyed
cooperation under a “don’t ask, don’t tell” policy are crying “foul!” But if
our witness in the last days rests on watching our lives and doctrine closely
(cf. I Tim. 4:1-16), then we would be remiss before the Lord to ignore challenges
to what we believe is the truth and who it is we think we are as ambassadors
of the Gospel. “Big-tent” Christianity may be acceptable within a postmodern
framework, but it is not acceptable to those who are called to contend for
the faith.
|
|
|
|
6. Do you
believe that prayer tongues is a spiritual gift given by the Holy Spirit to
Christians? If you believe it is a spiritual gift, do you practice that gift?
What are your views about other doctrinal positions commonly associated with
charismatic theology?
|
I do not have a
prayer language. If it is a private issue then my question is why is it
getting so much public attention?
|
I see no basis
for “prayer tongues” as the correct interpretation of I Corinthians 14.
Lexically speaking, the tongues speaking in I Corinthians 14 cannot be
distinguished from that of Acts 2 in which believers are given ability by the
Holy Spirit to speak in languages previously unknown to the speakers, such
that people of many nations hear of the wondrous works of God. I believe the
gift was normative and necessary in the Early Church in order to corroborate
the eyewitness testimony of Christ’s resurrection as the message of the
Gospel initially spread from Jerusalem to the nations.
If the “other
doctrinal positions commonly associated” denotes the necessity of a “second
blessing” by the Holy Spirit, the continuation of the gift of prophecy,
and/or the gift of healing, then I would be in disagreement with each of
these beliefs.
|
|
|
|
7. Should the
Baptist Faith and Message be amended to address charismatic theological
issues and, if so, in what way should it be amended?
|
No, it should
not be amended.
|
As
demonstrated in the actions of the IMB, amendments to the BF&M 2000 are
not necessary. The BF&M 2000 is a foundational document expressing what
we believe is true about what the Scriptures teach, such as belief that the Scriptures
reveal the Trinity rather than an Arian concept of God. Each church, SBC
entity, and individual within the SBC must continue to search the Scriptures
and seek guidance from Godly leaders in order to apply our statement of faith
to various issues. This is the nature of such a document. If we amend the
document too often, the document will have no meaning.
|
|
|
|
8. When
considering SBC officer candidates, how should Southern Baptists consider the
Cooperative Program giving of the candidate’s home church?
|
While I am in
support of the Cooperative Program it should never be the litmus test
for those nominated to serve in our convention. This was stated when
the CP was introduced into SBC life.
|
Giving to CP
expresses a church’s agreement with and passion toward the work of the SBC.
When pastors of SBC churches are nominated for an office, their passion
toward the work of the SBC, or at least their ability to lead their churches
to share their passion for the work of the SBC, is on display for all to see.
An individual pastor may have a long road to walk in order to lead his church
to share his passion. When such a passion is evident in CP giving, a pastor
should then be considered to be one who is able to represent the heart of the
engine of the SBC. However, in the case of candidates who are not pastors,
such a passion might exist, but it is difficult for others to measure.
|
|
|
|
9. What is
your view of the Conservative Resurgence of the Southern Baptist Convention?
Do you see your election as an extension of the Conservative Resurgence?
|
I am in full
support and very thankful for the conservative resurgence of our
convention. I have been preaching the Word of God for thirty years and
have always believed in the inerrancy of Scripture.
I would consider it an honor being identified with those who
have fought for the faith.
|
The
Conservative Resurgence, more than anything else, means that Southern
Baptists believe the Word of God to be true and authoritative. The witness of
the Gospel depends upon belief that God has spoken about Christ‘s person and
works without error in the Scriptures. It would seem to me that the
Conservative Resurgence is evidence of God’s mercy upon us as a convention.
As one who holds to the Word of God as true and authoritative, who preaches
the same, and who preaches the message of the Gospel from this same Word, if
the Lord is pleased to place me in office, I will continue to support the
Conservative Resurgence by his grace.
|
|
|
|
10. How
should Southern Baptists relate to the culture with regard to matters of
biblical morality?
|
We are to be
light and salt. That means we must be like Jesus. He was a friend
to sinners. To be salt and light includes being separate and living a
holy life but also that we go to where sinners are without compromising our
testimony. The commission of the Lord is to share the Gospel as we go
where ever that may be.
|
Southern
Baptist churches should relate to the culture by preaching the Gospel and
centering our ministries around the Gospel. We must preach the Gospel boldly,
courageously, zealously, and indefatigably, for the Gospel changes the hearts
and minds of people, which are where morality is birthed.
We also must
minister in line with the Gospel. The Gospel saves us from legalistic
separatism, for we are to be submissive to authorities, ready for every good
work, speak evil of no one, and show perfect courtesy toward all people as
recipients of salvation (cf. Tit. 3:1-7). But the Gospel also saves us from
being licentiously assimilated by the culture, for we are not to be conformed
to the evil practices of culture—practices from which we have been redeemed.
Instead, we are to live holy as the Lord is holy (cf. I Pet. 1:14-16). By
being obedient to the Gospel and its cultural ramifications, we demonstrate
ourselves to be ideal citizens of the State while also being citizens of the
kingdom of heaven. The moral demands expressed by our preaching of the Gospel
will be backed by our example of such morality. If the culture then responds
with hatred, the Gospel demands that we lovingly endure persecution as a
continuing witness of the morality we proclaim.
As a
convention, in our country of religious freedom, we are privileged to be able
to challenge the rulers of the State to practice righteous laws reflective of
the righteousness of God. We can use this privilege in our culture. But
proclaiming the Gospel to all must remain our priority.
|
|
|
|
11. What is
your view of the resolution on alcohol adopted by the Southern Baptist
Convention last year in Greensboro?
|
I am in absolute
agreement with the alcohol resolution.
|
I have mixed
feelings about the resolution on alcohol. I understand the seriousness of
alcohol addiction in contemporary societies. So I agree with the intention of
the resolution. However, I also believe that Scripture condemns the excessive
use of alcohol, not its use altogether, and it cautions leaders against
alcohol consumption. So the resolution seemed to go beyond the bounds of
Scripture.
|
|
|
|
12. Should
Southern Baptists participate in the “New Baptist Covenant Celebration” led
by former U.S. president Jimmy Carter and sponsored by the North American
Baptist Fellowship, an entity of the Baptist World Alliance?
|
No, we should
not.
|
Southern
Baptists would do well to stay clear of the NBCC. We do not want to make
partnerships with those who are diluting the message of the Gospel.
|
|
|
|
13. What
else would you like to say to Southern Baptists?
|
The only hope
for this nation and our convention is revival. This will take all of us
humbling ourselves, putting our agendas aside, and seeking the face of a holy
God! It is my desire to serve our convention president, officers,
and the convention as a whole to do whatever it takes to reach a lost and
dying world with the Gospel of Jesus Christ!
|
I am thankful
to be part of the SBC. I would be pleased to be used by God to help us to
continue to prioritize the Gospel. Yet, I will have the Lord’s joy if he
orders my steps in a path other than this nomination. The decision is the
Lord’s (cf. Prov. 16:33). I only hope to be found faithful to whatever he
calls me to do.
|
|
Bill Britt of
Gallatin, Tenn., is president of Compel Outreach International and immediate
past president of the Conference of Southern Baptist Evangelists.
|
Eric Redmond
is pastor of Hillcrest Baptist Church in Temple Hills, Md.
|