Devil in a Baptist Church

Devil in the Baptist Church: Bob Gray’s Unholy Trinity
By Tim Gilmore
JaxbyJax Literary Arts, 2016, 333 pp.

Four decades ago, the “Sword of the Lord” bi-weekly newspaper was the standard of the independent fundamental Baptist (IFB) movement and I was a loyal subscriber. Transcripts of Pastor Bob Gray’s sermons were regularly featured in the Sword along with a photo of Gray and his distinctive, black-rimmed glasses. Gray took over pastorship of Trinity Baptist Church in Jacksonville, Florida in 1954. Trinity eventually became the first mega-church in Florida and one of the largest churches in America with a membership of approximately 6000. The fiery Gray was considered one of the preeminent leaders of the IFB.

Above: A photo of “Pastor” Bob Gray, an image very familiar to the readers of the Sword of the Lord forty years ago.

But rumors began spreading of Gray’s sexual abuse of children at Trinity. In the early-1980s, Gray was secretly sent to the Narramore Christian Foundation in Arcadia, California for counseling. He returned back to Trinity and the abuse continued. In 1992, Gray was allowed to…or rather encouraged to resign the pastorate and take the role of Trinity’s missionary to faraway Germany. Thirteen years later, in 2005, Gray returned to the United States, but was arrested the following year on charges of sexual abuse of multiple children. Eighty-one-year-old Bob Gray died in jail in November 2007 while awaiting trial.

Former Trinity member, Tim Gilmore, wrote this self-published exposé. To say the book is amateurishly written and that Gilmore has an ax to grind against Christianity would be understatements, however the information is important. The IFB culture of pastoral authoritarianism and arrogance, and the total lack of any pastoral oversight afforded a creep like Gray to run roughshod for almost forty years. The church’s “leadership” was complicit in Gray’s crimes by attempting to silence the victims, whisking Gray away to Germany in order to diffuse the escalating controversy, and denying his culpability even at the side of his grave. Read the glowing tributes to Gray in his 2007 obituary here.

Christians tend to want to bury their heads in the sand when it comes to these types of “improprieties,” which helps to enable and to perpetuate the abuse. Church leaders sought to “deal” with scandal “internally,” rather than contact civil authorities, which they thought would bring ignominy to the cause of Christ. The leadership at Trinity coddled the predator and threw his young victims under the bus.

While today’s Sword of the Lord regularly features sermons from IFB pastors of yesteryear, it understandably does not publish sermons from Bob Gray. There is no honest transparency at the Sword of the Lord in regards to preachers who were once put on pedestals, but fell (Jack Hyles, Jack Schaap, Truman Dollar, Gray). They just disappear with no comment.

Former pastor talked openly with police about sex charges
https://www.news4jax.com/news/2007/11/21/former-pastor-talked-openly-with-police-about-sex-charges/

Throwback Thursday: IFB Memories #1: Picking through egg rolls?

Welcome to this week’s “Throwback Thursday” installment. Today, we’re going to revisit a post that was originally published back on April 28, 2016 and has been revised.

I’ve mentioned several times that shortly after my wife and I accepted Jesus Christ as our Savior back in 1983, we joined an independent fundamental Baptist (IFB) church in our area. I can best describe it as a church that emulated Jerry Falwell and his Thomas Road Baptist Church in Lynchburg, Virginia; VERY heavy into politics and patriotism and also VERY heavy into waging culture battles. We grew in the Lord “somewhat” while we were there, but there were also A LOT of legalistic attitudes at that church, which eventually wore us down to the point that we stopped attending in 1991. I even walked away from the Lord for the next twenty-three years because I had become so exasperated with “churchianity.”

We have a lot of memories of that church, both good and bad, but some of the members did some outlandish things. I was driving home from work yesterday and recalled the following illustrative episode:

One day my wife and I went out to dinner with another couple from the church, Greg and Gail. We chose to eat at The Shanghai, a nearby Chinese restaurant, and just like at many Chinese restaurants, we were all served egg rolls as an appetizer. Both Greg and Gail immediately proceeded to cut open their egg rolls and pick out the tiny strands of pork that were embedded in the shredded cabbage with their forks. I asked them what they were doing and they answered the Bible forbids believers to eat pork. Hoo boy! I told them the Old Testament dietary laws were done away with by the New Testament covenant (see Mark 7:17-23 and Acts 10:9-15), but they were having none of it and continued to pick out the pork, but said for us to go ahead if we were fine with eating it. Yes, I know we’re told in Scripture not to offend those who still struggle with OT dietary laws (Romans 14:1-23), but those two were not Jewish and it was not 57 AD!!! Time to read the entire Bible, folks! Well, as you might suspect, I ate the entire contents of my egg rolls and savored every pork shred. I would not be a party to such un-Scriptural persnicketiness by also picking through my egg rolls. There were other, similar legalities that the people in that church engaged in. The general attitude fostered that kind of nitpicky scrupulosity and judgmentalism. These were my brothers and sisters in the Lord and I probably shouldn’t point out their foibles, but I use the experience as an example of how we should be on guard against scrupulous legalism.

Thank you, Jesus, for fulfilling the entire law and saving me by grace through faith in You alone. Help me to know Your entire Word. And thank you for pork chops and barbecue ribs – in moderation of course!

Revisiting the Sword of the Lord

I’ve published several posts over the years that referred to “The Sword of the Lord.” The bi-weekly newspaper was once an important resource for a large faction of the independent fundamental Baptist (IFB) movement here in the United States. The Sword of the Lord was first published on September 28, 1934 by evangelist John R. Rice, who edited the paper until his death on December 29, 1980.

The first Gospel-preaching church my wife attended after we were saved in 1983 was an independent fundamental Baptist (IFB) church that offered complimentary copies of the Sword on its information table. I subsequently subscribed to the Sword and enjoyed the sermons, editorials, columns, and news bites. The Sword heavily promoted Christian nationalism, a VERY popular viewpoint within the IFB movement and conservative evangelicalism, then and now.

We gradually became exasperated with the teaching at our IFB church and finally left in 1991. The legalistic harangues from the pulpit were beyond burdensome. I had also let my subscription to the Sword run out several years previously for the same reason.

This past summer, I wrote several posts about the IFB that rekindled my “arms length” interest in the movement (although I could never again attend an IFB church). I even resubscribed to the Sword of the Lord. I enjoy most of the contents, although I consume editor Shelton Smith’s columns and news bites propagating Christian nationalism with a very large grain of salt. The principle of “chewing on the meat and spitting out the bones” applies each time I read the Sword.

On page 10 of the October 2, 2020 issue of the Sword I noticed the annual circulation statement that’s found in all periodicals. The statement said there were currently 41,774 subscribers to the paper. Hmm. Interesting.

The biography, “John R. Rice: Man Sent from God” (1981), featured a table on pp. 130-131 showing the circulation of the Sword peaking in 1974 with 288,184 subscribers. There’s now only 42K subscribers? Wow! That’s quite a decline. That’s an indicator not only of the growing unpopularity of print media, but also an indicator of the decline of the IFB.

As I was writing this post, I asked myself if I would rather attend an IFB church where the Gospel is clear, but members must contend with the legalistic harangues and shamings from the pulpit or attend a hipster, seeker-sensitive mega-church, like the one we attended from 2015 to 2019, where the Gospel is shrouded by the laser light shows and amplifiers? Ach. That’s an impossible choice, like asking yourself which poison you would prefer.

Jesus and John Wayne?

Jesus and John Wayne: How White Evangelicals Corrupted a Faith and Fractured a Nation
By Kristin Kobes Du Mez
Liveright Publishing, 2020, 356 pp.

Readers of this blog know I’m not a supporter of the still-popular “America the Christian Nation” paradigm. The conflation of faith and fervent nationalism by American Christians has led to a multitude of wrong turns, errors, and abuses ever since the Pilgrims landed at Plymouth in 1620.

The unusual title of this book caught my attention, so I borrowed a copy from the library. The author documents the preliminary origins and rise of militant Falwellian Christian nationalism in the 1970s, which has continued in various permutations into the Trump presidency. Where does Hollywood actor, John Wayne,* fit in? The author posits that post-WWII-era Christians substituted Wayne, or rather the über-masculine and nationalistic ethos that the actor symbolized, for Jesus Christ and the genuine Gospel. The main propagators of Christian nationalism receive plenty of mention, including Pat Buchanan, James Dobson, Jerry Falwell Sr., Jerry Falwell Jr., Bill Gothard, Billy Graham, Franklin Graham, Robert Jeffress, D. James Kennedy, Al Mohler, Oliver North, Tony Perkins, Doug Phillips, Pat Robertson, Rousas Rushdoony, Phyllis Schlafly, and Doug Wilson, among others.

The author, Kristin Kobes Du Mez, a professor of history at Calvin University** (Grand Rapids, MI) and a self-described “Christian feminist,” is at the opposite end of the spectrum of the Christian nationalists she critiques. Throughout the entire book, the reader must endure her shrill rants against “white patriarchalism.” I’m definitely not a supporter of Christian nationalism or inflated machismo, but Kobes Du Mez also frequently takes aim at doctrines that are basic to Biblical Christianity. According to her view, evangelical Christian nationalists are also misguided because they preach against homosexuality, desire to evangelize Muslims, and believe the Bible is the inspired and inerrant Word of God.

I would have awarded this book only 1-star due to its theological heterodoxy, however I bumped it up to two stars because I did appreciate the author’s critical examination of the history of Falwellian Christian nationalism. Evangelical scholars are not apt to tackle this subject material either because (A) they’re sympathetic to Christian nationalism themselves or (B) they don’t want to alienate the bulk of American Christians who still hold to that paradigm in some form or fashion. However, the author’s own ax grinding on behalf Christian feminism and theological liberalism draws its own abundant criticisms.

I’ll be focusing on a very recent example of misguided Christian nationalism in the upcoming Weekend Roundup.

*John Wayne was a nominal Presbyterian before “converting” to Roman Catholicism two days before his death.

**Christian parents send their teens off to some “Christian” colleges such as Calvin University mistakenly assuming the faculty believes and teaches Biblical orthodoxy.

An awkward title, but an informative book about evangelical compromise

New Neutralism II: Exposing the Gray of Compromise
By John E. Ashbrook
Here I Stand Books, Second Printing, 2002, 110 pp.

I’ve recently reviewed a couple of excellent books about the sad history of evangelicalism’s slow and steady journey towards compromise and accommodation with Roman Catholicism and other errors. See my review of “Promise Unfulfilled: The Failed Strategy of Modern Evangelicalism” by Rolland D. McCune here and my review of “We Gather Together: The Religious Right and the Problem of Interfaith Politics” by Neil J. Young here.

Fundamentalist pastor, John E. Ashbrook (d. 2011), expanded upon the themes of the 1958 booklet, “The New Neutralism,” written by his pastor father, William Ashbrook, to produce this short book, which was first published in 1992. By “neutralism,” the author is referring to compromise with error and religious unbelief. As with “Promise Unfulfilled,” Ashbrook examines the rise of “New Evangelicalism” and its wayward journey. New Evangelicalism was the brainchild of Harold Ockenga, Carl Henry, and Billy Graham. They determinedly broke from fundamentalist separatism in the late 1940s and plotted a course that would be more accommodating in relationship to modernists and Catholics. The initial idea was that “dialogue” would win more souls than confrontation, but, as might be predicted, accommodation with error gradually turned into acquiescence to error.

Ashbrook names many names and doesn’t pull his punches. His tone is angry, strident, and sometimes even sarcastic as befits a fundamentalist pastor with an ax to grind, but it’s hard to argue with much of what he’s written here. One need only turn on TBN to see the heterodox bitter fruit of Ockenga, Henry, and Graham’s “New Evangelicalism” vision.

Chapters:

1. Why the New Neutralism?
2. Separatism, Acceptance, and the Social Gospel
3. The NAE, the WEF, and Camels
4. Fuller Seminary – Exhibit A
5. Billy Graham – The Mouthpiece of New Evangelicalism
6. Billy Graham’s Catholic Connection
7. Mr. Revolutionary (Bill Bright) and Campus Crusade
8. Intellectuals in Residence
9. The Popularizers
10. Explos and Extravaganzas
11. Jerry Falwell and the Gnu Evangelicalism
12. The Institutions
13. A View From the Top of the Hill

Jack Hyles: The Fundamental Man

Jack Frasure Hyles: The Fundamental Man
By Cindy Hyles Schaap
Hyles Publications, 1998, 528 pp.

Having started out at an independent fundamental Baptist (IFB) church as a new Christian back in the early-1980s, I have a continuing interest in the movement and its history.

Pastor Jack Hyles (1926-2001) was one of the biggest names in the IFB back when I was a new believer, with his First Baptist Church of Hammond, Indiana (23 miles from Chicago) being one of the largest churches in the nation at the time (15,000 weekly attendance). Hyles became a widely sought-after speaker and IFB pastors across the nation studied and emulated his methods. Hyles was the face of the IFB in the 1980s and 90s.

Cindy Hyles Schaap (photo left) wrote this adulatory tribute to her father three years before his death with Hyles’ full cooperation. God’s Word certainly exhorts us to honor our pastors, but this very handsomely-bound, 538-page, coffee-table book exemplifies the kind of leadership idolatry that’s prevalent within the IFB. Jack Hyles gets 95% of the glory in this book and Jesus Christ gets the scraps. I can imagine the apostle Paul’s reaction if someone tried to memorialize him in a similar fashion.

This lengthy biography presents an incredible amount of the detail from Hyles’ life, from his birth in Italy, Texas, to pastoring several small churches, to his break with the Southern Baptist Convention and his affiliation with John R. Rice and the IFB camp, to moving to Hammond and growing the largest church in America. As one might expect from a biography written by his daughter, this book is unabashedly hagiographical. Hyles most assuredly accomplished much good for the Lord as pastor of FBCH for 42 years, but there were also serious problems:

• Hyles perpetuated and further popularized a preaching and pastoral style that was marked by arrogance, authoritarianism, intimidation, and bullying. Hyles was an absolute dictator at FBCH. There were very cultish aspects to Hyles’ pastorate at FBCH.
• Hyles’ crusade to have the largest church in America turned conversions and baptisms into a numbers contest. Disingenuity and numbers-padding abounded.
• Hyles promoted the popular and misguided notion of America as a Christian nation. His self-professed focus toward the end of his life was to “save America.”
• Hyles’ arrogance and authoritarianism engendered an attitude of recklessness and entitlement. Scandal caught up with Jack Hyles in 1989, which Cindy Schaap refers to only briefly and without detail. She also circumspectly alludes to the scandal that brought down her brother, David Hyles, who had held a leadership position at FBCH. Cindy Schaap’s husband, Jack Schaap, succeeded Jack Hyles as pastor of FBCH in 2001 and emulated his predecessor’s arrogance and authoritarianism, but he was brought down by scandal in 2012, after which Cindy divorced him.

I enjoyed portions of this book despite its “rose colored glasses” perspective. I especially enjoyed the accounts of Hyles’ associations with John R. Rice, G.B. Vick, Lester Roloff, Bob Jones, Sr., and other prominent figures in the history of the IFB movement. Hyles’ history is a history of the IFB.

See my review of a book that took a much more critical view of Hyles here. One of Hyles’ other daughters, Linda Hyles Murphrey, presented a totally different view of Jack Hyles in this video.

I would recommend this idealized biography only for its revelations with regards to IFB history.

Fundamental-ish

Fun-da-men-tal-ish
By Dr. Jeff Farnham
Sword of the Lord Publishers, 2019, 139 pp.

I saw this short book advertised in “The Sword of the Lord” recently and thought it might be interesting to read independent fundamental Baptist (IFB) pastor, Dr.* Jeff Farnham’s (formerly of LaGrange Baptist Church, LaGrange, Indiana) views on IFB churches that he contends have compromised their status from being fundamentalist to “fundamental-ish,” i.e., still teaching the fundamentals of the faith, but compromising on important secondaries.

In his opening section, Farnham rebuts the appeal to “Christian liberty” as an excuse to compromise fundamentalist principles. He argues that wise and mature fundamentalists must continue to uphold their convictions even more strongly so as not to be stumbling blocks to the weaker, less mature brethren.

Farnham then gets into the meat of the book; the specific areas where he believes compromising fundamentalists have become fundamental-ish:

Worship Music – Farnham is distressed that some compromising IFB pastors are incorporating Contemporary Christian Music (CCM) and drums into their worship music. Farnham notes that CCM music employs “a syncopated thumping that accents the off-beat and diminishes the downbeat and creates agitation.” He judges all such music to be “spiritually oppressing and sensually provocative” (p.61). Farnham notes that IFB pastors in the past commonly referred to such music as “jungle music,” and while he acknowledges that many would find that term to be “racially insensitive,” he believes it is accurate.

Attire – Farnham judges that compromising IFB churches are allowing and encouraging people to wear inappropriate clothing. Amidst some other, superfluous examples, the PRIMARY issue for Farnham boils down to whether women should be able to wear pants. Farnham doesn’t believe so, citing Deuteronomy 22:5. He attempts to rebut all opposing rationale.

Education, Entertainment, Employment – Farnham contends that fundamental-ish compromisers allow their children to be educated at godless public schools and that they prioritize worldly entertainment and employment (working on Sundays) over God, church, and an obedient Christian lifestyle.

Church Names – Farnham bemoans the fact that some IFB churches have removed “Baptist” and/or “Church” from their names, opting instead for such compromised, culture-pleasing titles as “The Potter’s House” or “Messiah Fellowship.”

As Christians, we all have beliefs and opinions regarding these secondary issues. The IFB movement no doubt represents the most conservative of viewpoints. I attended an IFB church from 1983 to 1991 and the focus and constant brow-beating over the “dos and don’ts” is a bitter memory. The IFB is no doubt in steep decline compared to those days and this book testifies to the increasing squabbling and infighting as the movement struggles to survive and an ever-growing number of IFB pastors fail to “hold the line.” Some readers of this review may be surprised that pants and short hair on women are still issues. Yup, they are in the IFB. Farnham doesn’t mention it in this book, but another disturbing characteristic of IFB churches is their idolatrous propagation of American Christian nationalism. Whether IFB pastors like it or not, the term, “fundamentalist,” is resoundingly understood as a pejorative by the general public these days. The movement’s prideful loyalty to that other-era term is a stumbling block to the Gospel it professes to desire to sow.

Farnham has a few good points. As Christians we can rationalize and become too chummy with the world. But the IFB’s extremism and “majoring on the minors” breeds a “bunker mentality” that pits the Christian against the world rather than fostering an emissarial approach to the world.

Recommended only for those curious about the current state of the IFB movement.

*IFB pastors stereotypically love to append their honorary doctorate titles to their names.

The Rise and Decline of Neo-Evangelicalism

Promise Unfulfilled: The Failed Strategy of Modern Evangelicalism
By Rolland D. McCune
Ambassador International,  2004, 398 pp.

At the onset of the 20th-century, the old, mainline Protestant denominations were drifting into Bible-denying, theological liberalism. In reaction to the growing apostasy, Bible-believing theologians and pastors produced “The Fundamentals: A Testimony To The Truth,” a series of ninety essays, published between 1910 and 1915, that affirmed the five fundamentals of the Christian faith that were being attacked by theological liberals and modernists, those being:

• The inerrancy of the Bible.
• The literal nature of the biblical accounts, especially regarding Jesus Christ’s miracles and the creation account in Genesis.
• The virgin birth of Christ.
• The bodily resurrection and physical return of Christ.
• The substitutionary atonement of Christ on the cross.

Understood to be included along with the five fundamentals was the Biblical mandate of ecclesiastical separation from churches and denominations that denied the basics of the Christian faith. Theologically-orthodox Christians* rallied around “The Fundamentals” and the movement gained momentum and advanced the genuine Gospel message throughout the United States and the world.

However, in the late-1940s, some fundamentalist theologians and pastors began to bridle against the separation principle. Their thinking was that fundamentalism had become fanatically insular and partisan and that they needed to be more accommodating with the unbelieving world. The founders of this self-dubbed Neo (or New) Evangelicalism, Carl Henry and Harold Ockenga, enlisted evangelist, Billy Graham,** as the public face of the movement and also established Fuller Theological Seminary in Pasadena, California as its intellectual/academic base. Edward John Carnell oversaw the early years of Fuller. In contrast to fundamentalists, who had openly disparaged academia and intellectualism, the Neo-Evangelicals craved academic respectability.

Neo-Evangelicals and fundamentalists were initially uneasy allies, but Graham famously broke with fundamentalism completely when he cooperated with Bible-denying, liberal clergymen in the organization of his four-month-long, 1957 New York City crusade. Graham defended himself saying, “I intend to go anywhere, sponsored by anybody, to preach the gospel of Christ.” However, fraternity and dialogue with apostasy is a two-way street and Neo-Evangelicalism gradually strayed from foundational Biblical principles and found itself enmeshed in debates over Scriptural inerrancy and the other basic tenets of Christian orthodoxy. Former restraints were gone, leading to the following:

• Billy Graham blazed ecumenical trails with Roman Catholicism. Ernest Pickering accurately wrote in 1994, “Much of the current theological confusion with regard to the Roman Catholic Church can be laid at the feet of one man; Billy Graham.”
• Pentecostal/charismatic beliefs and practices rapidly spread throughout evangelicalism. Pentecostalism got its start in 1901 at Bethel Bible School in Topeka, Kansas.
• The divine inspiration and inerrancy of the Bible have been increasingly contested. These days, Bible-believing students at apostate Fuller Theological Seminary must constantly parry attacks against their faith by the faculty.
• Secular marketing methods have replaced traditional church.
• Most evangelical Protestant churches have cut ties with the church history, avoiding any mention of the Reformation or the Five Solas.

Baptist fundamentalist scholar, Rolland McCune (1934-2019), does an excellent job of tracing the rise and decline of Neo-Evangelicalism. The first half of the book is devoted to the history of the movement, which I found most interesting. The second half focuses on the theological disintegration of Neo-Evangelicalism, which was challenging reading for this layperson, but not impossible. I’d been hoping to find an American counterpart to Iain Murray’s excellent “Evangelicalism Divided” (see my review here), and this book comes close.

*The Fundamentalist movement was comprised largely of Arminian-leaning conservative Baptists and Wesleyans. Mainline Presbyterianism had also begun drifting into liberalism in the 1910s and 1920s, just like the Arminian mainline denominations. In response, J. Gresham Machen and others founded the breakaway Orthodox Presbyterian Church and Westminster Theological Seminary in Philadelphia. Firebrand pastor, Carl McIntire, was also a leader of the fundamentalist movement within Reformed churches. It’s interesting that both Baptist and Presbyterian fundamentalists revered the previous interdenominational leadership of D.L. Moody (1837-1899). As Neo-Evangelicalism has generally devolved into varying degrees of heterodoxy, the Baptist fundamentalism represented by McCune has declined steeply in numbers and influence.

**Billy Graham began his evangelistic career as a Baptist fundamentalist under the mentorship of John R. Rice and William Bell Riley.

Postscript: My wife and I attended an independent fundamental Baptist church from 1983 until 1991 after we were first saved. I enjoyed several aspects of the experience, but the pastor exemplified some of the stereotypical negative characteristics of IFB preachers including arrogance, pridefulness, leadership via coercion, majoring on the minors, conflating faith and nationalism, and an emphasis on guilt rather than on God’s grace. McCune understandably does not mention any of the problems within Baptist fundamentalism.

p.s. If you don’t think “evangelicalism” is in major trouble these days, just sit down on your couch and watch a day’s worth of TBN.

Chapters:

Part 1: Historical Antecedents

• The Rise of Theological Liberalism
• The Great Controversy

Part 2: The Formation of the New Evangelicalism

• Four Crucial Issues
• Other Contributions

Part 3: Ecumenism

• Ecumenical Evangelism
• Ecumenical Church Councils
• Ecumenical Accolades and Ecumenical Journalism
• The Charismatic Movement
• Roman Catholicism

Part 4: Ecclesiastical Separation

• The Rationale of Evangelical Non-Separatism
• The Biblical Idea of Ecclesiastical Separation

Part 5: The Bible and Authority

• Biblical Revelation
• Biblical Inspiration and Inerrancy
• Further Issues, Events, and Publications Related to Inerrancy
• The Aftermath of “The Battle For the Bible”

Part 6: Apologetics

• The Development of New Evangelical Apologetics
• An Analysis of New Evangelical Apologetics

Part 7: Social Involvement

• New Evangelical Social Activism
• The Biblical Idea of Social Action

Part 8: Doctrinal Storms

• The Status of the Unevangelized
• The Destiny of the Finally Impenitent
• The Open View of God

Part 9: Conclusion

• Evaluation and Prospects
• Addendum 1: Review: The Younger Evangelicals: Facing the Challenges of the New World
• Addendum 2: Major Events in the New Evangelical Movement: 1942-2003

Jack Schaap is largely missing in “The Jack Schaap Story”

Profaned Pulpit: The Jack Schaap Story
By Jerry P. Kaifetz, Ph.D.
CreateSpace Independent Publishing Platform, 2012, 192 pp.

Argh! How many times do I need to buy a self-published book before I wise up?

Recently, I’ve been delving into some of the history of the independent fundamental Baptist (IFB) movement and have posted some critical articles on former IFB leaders, John R. Rice (see here) and Jack Hyles (see here).

I stumbled upon the Kindle edition of this book about another IFB celebrity pastor, Jack Schaap (pronounced “skop,” rhymes with “pop”), a few years ago and finally got around to reading it.

Jack Schaap was a student at Hyles-Anderson College and after graduation became a teacher there of sermon homiletics. Schaap caught the eye of Cindy Hyles, Jack Hyles’ daughter, and the two married, an important career move for Schaap. Jack Hyles was both pastor of First Baptist Church of Hammond, Indiana (FBCH) and founder and chancellor of Hyles-Anderson. After Hyles died in 2001, Schaap succeeded him as pastor of FBCH, which boasted of a weekly attendance of 15,000 and a membership of 50,000, making it the largest IFB church in the country.

Schaap took homiletics into new territory, even by IFB standards, with his screaming and bullying from the pulpit. The arrogance was palpable. Members of FBCH cowered in fear of their pastor. How stunned they all must have been when the 55-year-old Schaap was arrested in 2012 for transporting a 16-year-old girl he was “counseling” across state lines for the purpose of having sexual relations. In March 2013, Schaap was sentenced to 12 years in federal prison. In hindsight, Schaap had time and time again interwoven God-dishonoring, perverted sexual themes into his sermons (see here) and into his books (see here), but nobody spoke up. The FBCH deacon board had been cowed into submission by autocratic Jack Hyles decades prior and were nothing more than ceremonial “yes men” and bobble heads.

FBCH continues on under the pastoral leadership of John Wilkerson. Were lessons learned after the Hyles and Schaap scandals? I imagine many members and attendees of FBCH dropped away. What became of them? Did they look for a solid church or did they allow pastoral malfeasance and scandal to draw them away from the Lord and shipwreck their faith? Been there, done that.

Author Kaifetz was a student at Hyles-Anderson in the early and mid-1980s and had associations with both Jack Hyles and Jack Schaap. When evidence of Hyles’ extramarital affair began surfacing in the late-1980s, Kaifetz initially defended the pastor (he began the “100% for Hyles” counter-scandal campaign), but he left FBCH in 1989 when the proof had become undeniable.

Kaifetz boasts that after learning about Schaap’s arrest in 2012, he sat down at his PC and banged out this book in only five days. I’m surprised it took him that long. Structurally, it’s one of the worst books I’ve ever read. Kaifetz does share a few memories of his personal encounters with Hyles and Schaap, but most of the information that’s presented can be gleaned off of the internet. This book is deceptively mis-titled. There’s actually very little information about Jack Schaap. Mostly, it’s just Kaifetz’s meandering criticisms of the IFB in general. IFB pastors are arrogant. Yup. There’s very little humbleness in IFB preaching. Yup, I get it. Save yourself the money, time, and effort and avoid “Profaned Pulpit.”

The bottom line of this post is to pray for your pastor and encourage him in his ministry.

Oxymoron: The Christian Hall of Fame: Inductees 82-108

Today, we complete our series on the inaptly-named “Christian Hall of Fame” located at Canton Baptist Temple in Canton, Ohio as we review the final set of inductees, #s 82 through 108. See the links far below for the first four posts in the series.

The names below are hyperlinked to their respective Wiki articles (in cases where a Wiki article was not available, a substitute is presented).

Lee Rutland Scarborough (1870-1945) – US – Southern Baptist pastor, evangelist, and professor at the Southwestern Baptist Theological Seminary.

C.I. Scofield (1843-1921) – US – Congregationalist pastor, theologian, and writer whose best-selling annotated Bible popularized Dispensationalism among fundamentalist Christians.

W. Graham Scroggie (1877-1958) – UK – Baptist pastor and author.

Thomas Todhunter Shields (1873-1955) – Canada – Baptist minister and a leader of the Fundamentalist movement in Canada.

Robert Shuler (1880-1965) – US – Methodist pastor and radio broadcaster, known as “Fighting Bob” for his outspoken political views.

Menno Simons (1496-1561) – Netherlands/Germany – Anabaptist leader. Followers became known as Mennonites.

A.B. Simpson (1843-1919) – Canada – Preacher, theologian, author, and founder of the Christian and Missionary Alliance.

Rodney “Gipsy” Smith (1860-1947) – UK – Evangelist, began under the auspices of the Salvation Army.

Charles Spurgeon (1834-1892) – UK – Particular Baptist pastor whose writings are still highly popular among conservative evangelicals. Often cited as the most influential preacher of the 19th century.

C.T. Studd (1860-1931) – UK – Missionary to China, India, and Africa.

Billy Sunday (1862-1935) – US – Presbyterian/non-denominational evangelist. As per the Wiki article, Sunday avoided criticizing the Roman Catholic Church and even met with cardinal Gibbons during his 1916 Baltimore campaign. Cards filled out by the “trail hitters”/converts who came forward at his campaigns were delivered to their respective churches for follow-up, including the apostate Catholic and Unitarian churches.

Thomas De Witt Talmage (1832-1902) – US – Reformed/Presbyterian pastor and writer said to have been the most prominent evangelical Protestant religious leader in the United States during the mid- to late-19th century,

James Hudson Taylor (1832-1905) – UK – Missionary to China and founder of the China Inland Mission.

Tertullian (155-220) – Carthage, Tunisia – Theologian. Although including ancient church fathers such as Tertullian on lists such as this is tempting for evangelicals, it belies the fact that these men were already drifting into sacramentalism.

R.A. Torrey (1856-1928) – US – Congregationalist evangelist, pastor, educator, and writer. Led both Moody Bible Institute and Moody Church for periods. Co-editor of the influential pamphlet series, The Fundamentals.

Mel Trotter (1870-1940) – US – Presbyterian rescue mission superintendent and evangelist.

George W. Truett (1867-1944) – US – Prominent Southern Baptist Convention pastor.

William Tyndale (1494-1536) – UK – Scholar who became a leading figure in the Protestant Reformation in England.

George Beauchamp Vick (1901-1975) – US – Pastor and founder of the Baptist Bible Fellowship International and Baptist Bible College in Springfield, Missouri.

Charles Frederick Weigle (1871-1966) – US – Baptist evangelist and noted hymn writer.

John Wesley (1703-1791) – UK – English cleric, theologian and evangelist who was a leader of a revival movement within the Church of England known as Methodism.

George Whitefield (1714-1770) – UK-American Colonies – Anglican cleric and evangelist who was one of the founders of Methodism and a leader in the First Great Awakening.

Roger Williams (1603-1683) – UK-American Colonies – Puritan minister, theologian, and author who founded Providence Plantations, which became the Colony of Rhode Island. He was a staunch advocate for religious freedom and separation of church and state. Founder of the first Baptist church in the American colonies.

Walter L. Wilson (1881-1969) – US – Pastor, writer, and expert on Old Testament types.

John Wycliffe (1330-1384) – UK – Philosopher, theologian, biblical translator, reformer, and a seminary professor at the University of Oxford. He became an influential dissident within the Roman Catholic church during the 14th century and an important predecessor to Protestantism.

Roger Youderian (1924-1956) – US – Missionary to Ecuador and martyr.

Huldrych Zwingli (1484-1531) – Zürich, Switzerland – Pastor, theologian, and one of the seminal leaders of the Protestant Reformation.

That completes the list of the inductees to the regrettably-named, Christian Hall of Fame. I hope you enjoyed this series. There was an unmistakable 20th-century, American, independent-fundamental-Baptist bias involved in the selections. Can you think of any glaring omissions?

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This entire series can be accessed via the links below:

Oxymoron: The Christian Hall of Fame: An Introduction

Oxymoron: The Christian Hall of Fame: Inductees 1-27

Oxymoron: The Christian Hall of Fame: Inductees 28-54

Oxymoron: The Christian Hall of Fame: Inductees 55-81

Oxymoron: The Christian Hall of Fame: Inductees 82-108