Something deeply disturbing recently appeared at EthicsDaily.com, the Web site for the Baptist Center for Ethics. Tony Cartledge, Associate Professor of Old Testament at Campbell University Divinity School and former editor of the Biblical Recorder, recently contributed an article that makes the astounding claim that both Lottie Moon and Crawford H. Toy should be considered “Baptist heroes.”
The article is breathtaking in its argument — that a man who abandoned the Christian faith was “no less devoted to Christ” than Southern Baptists’ most famous missionary.
In “Lottie Moon and Crawford Toy: Two Baptist Heroes,” Cartledge begins by noting the recent news that Southwestern Baptist Theological Seminary in Fort Worth has secured a large collection of memorabilia from the house of Lottie Moon in P’ingtu City, China. Included in the 35,000 pounds of material are remnants of what is believed to be Lottie Moon’s rented home.
Cartledge took issue with comments made by Southwestern Seminary President Paige Patterson, who noted that Lottie Moon was a defender of biblical orthodoxy. Patterson also cited Miss Moon’s breaking of her engagement with Crawford H. Toy over the issue of biblical authority. Indeed, there is ample evidence to suggest that Lottie Moon broke her engagement with Crawford Toy precisely over this question.
Nevertheless, Cartledge writes, “while there is evidence for a broken engagement, I’ve seen nothing to substantiate the motives Patterson attributes to Moon.” That statement seems especially odd given the fact that Cartledge cites an essay by the late Dan Gentry Kent of Southwestern Seminary — an essay that substantiates those motives.
The most troubling section of Cartledge’s article has little to do with Lottie Moon, however. After stating his admiration for Lottie Moon’s “willingness to suffer deprivation because of her devotion to Christ and to missions,” Cartledge then states, “Increasingly, I have also come to admire Crawford Toy, who was no less devoted to Christ, and was willing to suffer rejection by Southern Baptists rather than surrender to the narrow-minded demand that he forgo scholarship and limit his teaching to popularly accepted notions.”
The admiration of liberal Baptists for Crawford Howell Toy should be a matter of both amazement and genuine concern. It is also a telling indication of how many of those identified as “moderates” in the Southern Baptist Convention controversy actually view the Bible. To celebrate Toy is to celebrate his beliefs about the Bible. Those beliefs were not heroic.
Crawford Toy was a man of unquestioned brilliance. As a young man, he came to the attention of John A. Broadus during the time Broadus was pastor of the Charlottesville Baptist Church in Virginia. As a student in the Southern Baptist Theological Seminary’s first class, Toy established his reputation for scholarship. He joined the faculty of Southern Seminary in 1869 as Professor of Old Testament Interpretation and Oriental Languages. Prior to his election at Southern Seminary, Toy had studied at the University of Berlin for the years 1866-1868. As later became clear, Toy drank deeply from the wells of theological liberalism and Biblical criticism during his years in Germany.
In his inaugural address as a professor at Southern Seminary, Toy argued that the Bible has both a human and a divine element. As his theological pilgrimage revealed, Toy would use this hermeneutical distinction in order to argue that the Bible contains nothing but truth in its divine element, even as its human element shows all the marks of human fallibility. The human element contains both errors and myths, but the Bible’s “religious thought is independent of this outward form.”
Concerns about Toy’s teaching led to his eventual resignation from Southern Seminary — a resignation pressed upon him by the institution’s founding leaders and accepted by the vast majority of its trustees. Prior to his resignation, Toy had been warned by Broadus that his trajectory was headed toward serious theological error. Broadus also expressed his concern that Toy might eventually become a Unitarian. Eventually, Broadus’s worst fears were realized.
After his resignation from Southern Seminary, Crawford Toy accepted a professorship at Harvard University, where he taught for many years and established a reputation for scholarship. By all accounts, Toy was an esteemed member of the faculty. Nevertheless, Toy’s theological trajectory did indeed take him not only out of the Southern Baptist fellowship, but out of the Christian faith altogether. During his time at Harvard, Toy eventually became a Unitarian — a faith that denies the deity of Christ and the doctrine of the Trinity. He also accepted an evolutionary understanding of religion which accepted religion as a purely natural phenomenon.
In other words, Toy became what Christians throughout all the centuries of church history and in all the major traditions of the Christian Church would rightly identify as a heretic. He abandoned faith in the deity of Christ and abandoned the Christian faith. Yet, moderates in the SBC controversy often celebrated Crawford Toy as a hero and as a theological martyr for academic scholarship. Tony Cartledge continues this tradition by expressing his admiration for Crawford Toy, going so far as to claim that he “was no less devoted to Christ” than Lottie Moon. “There’s more than one way to be a hero,” Cartledge concluded.
I can only hope that Tony Cartledge either does not understand or does not mean what he writes in this article. To declare Crawford Toy and Lottie Moon to be equally devoted to Christ defies both common sense and theological sanity.
As Old Testament scholar Paul House, now of the Beeson Divinity School, has argued, the roots of Toy’s later heresies were found in the presuppositions of his hermeneutic as he set forth his thought in his inaugural address at Southern Seminary. House does not question Toy’s personal integrity, noting his honesty in presenting his own beliefs. Toy himself recognized that his beliefs changed even during the years he taught at Southern Seminary. The key issue is that Toy’s understanding of the Bible left him completely vulnerable to every heresy and doctrinal aberration. Broadus rightly warned Toy of this danger at the time of his resignation.
We should grieve the example of Crawford Howell Toy and learn from it, even as we are inspired by the courageous and Gospel-centered witness of Lottie Moon. The story of Crawford Howell Toy contains a cautionary message for every Christian teacher, seminary, church, and denomination. The elevation of Crawford Toy to the status of a hero alongside one of Christianity’s most famous Gospel missionaries is both tragic and scandalous. Heresy is not heroic.
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For more on Crawford Howell Toy and the history of Southern Seminary, see Gregory A. Wills, Southern Baptist Theological Seminary, 1859-2009 (New York: Oxford University Press, 2009).
Tonight I spent a really encouraging few hours with a group of younger pastors — men who are being greatly used of God to reach their own generation and far beyond. That experience made me really thankful, and also led me to think about why Southern Baptists should be especially thankful for the rising generation of young pastors.
1. They are deeply committed to the Gospel and to the authority of Scripture. They are men driven by conviction and the ability to “connect the dots” theologically. They understand the threat of theological liberalism and want nothing of it. They love the Gospel and have a firm grip on it. They are animated by a biblical theology that brings them joy and grounds them in truth.
2. They love the church. They have resisted the temptation to give up on the church or to be satisfied with a parachurch form of ministry. They love people, love the church, and see the Body of Christ in terms of God’s redemptive purpose. They like the gritty work of the ministry and are not afraid. They understand the joy of authentic Christian community and they give their lives to it. They are recovering a biblical ecclesiology in its fullness. They affirm and practice church discipline. They see the glory of God in an inter-generational congregation of believers growing into faithfulness together.
3. They are gifted preachers and teachers. They rightly divide the Word of Truth and they make no apology for preaching the Bible. They are dedicated to expository preaching and they actually know what that means. They may not use pulpits, but they do have something important to say when they get before a congregation.
4. They are eager evangelists. They are driven by an urgency to see lost people come to know Jesus and become both believers and disciples. They are innovative in methodology and boldly proclaim the Gospel of Jesus Christ. They affirm that Jesus is indeed the Way, the Truth, and the Life, and they know that there is no other Gospel that saves.
5. They are complementarians who affirm the biblical roles for men and women in both the church and the home. They love God’s gift of marriage and the blessing of children, and they make clear that Christian discipleship requires faithfulness in marriage, family, parenthood, sexuality, and they embrace the Bible’s teaching concerning the roles of men and women. They motivate younger men to embrace God’s plan for their lives and lead. They talk openly about their joy in their wives and children. They change diapers.
6. They are men of vision. They apply intelligence and discernment to the building up of the church and the cause of the Gospel. They see and seize opportunities. They are planting and building churches that glorify God by reaching the world, preaching the Gospel, and changing lives. They are innovators and churchmen. They love a challenge. They would be embarrassed to aim low.
7. They are men of global reach and Great Commission passion. They long to see the nations exult in Christ. They know nothing of a world with fixed borders and nationalistic aims. They eagerly send, go, and give. They refuse to let their congregations fixate on themselves. They look at unreached people groups and hear the call.
8. They are men of joy. To be with them is to sense their joy and their lack of cynicism. They are not interested in complaining about the church. They are planters and fixers. They scratch their heads as they look at many denominational structures and habits, but they have not given up.
Most denominations now look to the younger generation and wonder if there will be any pastors, or if the younger pastors will love the Gospel, preach the Word, and commit themselves to the church and the Great Commission. Southern Baptists are now blessed to look at the rising generation of pastors and see so much that should bring satisfaction, hope, and joy. The younger you go in the Southern Baptist Convention, the more conviction you discover. There is reason for great hope.
I go to bed tonight having been encouraged by my time with these young pastors. I get to see this rising generation every day on the campus of Southern Seminary. I also know that none of this would be happening here if a generation of SBC pastors and leaders had not fought the good fight and recovered this denomination for the cause of truth, the authority of the Bible, and the furtherance of the Gospel.
All this will send a man to a thankful sleep.
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Rudolf Bultmann, one of the most influential figures in twentieth-century theology, was known for his program of “demythologization.” A committed theological liberal, Bultmann was convinced that modernity meant the end of supernaturalism. As he explained, modern people who use electric razors and electric lights (both fairly new in his day) do not believe in a literal Heaven and Hell, he advised. He called for modern interpreters of the New Testament separate a continuing existential message from the “mythological” supernatural elements.
Bultmann called this method of stripping the supernatural from the New Testament “demythologization.” Dispel the myths, Bultmann commanded.
Well, theologically speaking, there is hardly a figure more oppposed to Rudolf Bultmann than Danny Akin, President of Southestern Baptist Theological Seminary in Wake Forest, North Carolina. Dr. Akin is a staunch defender of the inerrancy of Scripture and a defender of the faith. When it comes to the supernatural claims of Scripture, Dr. Akin stands firm. Yet, in his own way, he knows a myth when he sees one.
In a series of short articles, Dr. Akin has recently responded to various myths about the Great Commission Resurgence. He gave leadership to framing many of these issues, and his article series is well worth the reading. Danny the Demythologizer sets the record straight.