Linda Murphrey, daughter of Jack Hyles — the former pastor of First Baptist Hammond, at one time the self-proclaimed largest church in the world — has written an open letter to the church at this time, knowing Schaap’s sentencing was scheduled for today. Schaap is her brother-in-law, and Linda grew up on the inside of the ministry, and in the very home of, the most powerful man in fundamentalism in the 1970s and 80s. Her letter includes an apology and an admission of the secret double life that Hyles lived, and Schaap perpetuated.
For anyone who knows something of the history of First Baptist of Hammond, and Jack Hyles, this letter is quite amazing to read. It is written with such grace and humility, fervor and love, and above all, honesty. I encourage you to read it and pray for the future of First Baptist of Hammond. The current leadership there has a vested interest to deny the truth of Linda’s letter. This wing of fundamentalism cannot admit that Hyles was phony. So much of their very ethos is tied to his persona — at least it would seem. But I pray that many who have been shaken by these events can find grace and help in her first-hand testimony. May her final words come true:
Hopefully this is a new beginning for the thousands of walking wounded. Hopefully the end of an era has arrived. And hopefully the baton has finally been destroyed.
As you move forward, may you find complete healing from all that has hurt you. May you find peace from the turmoil caused by the abuse of religion. May you abandon man-worship and forsake the venomous spirit of fundamentalism.
And may you completely undo the God of Jack Hyles, embark on a personal journey to discover who God really is and experience a joyful life living in complete freedom and truth. [link to Linda’s letter]
I was reading through a detailed article in Chicago Magazine (starts on pt. 78) on Jack Schaap’s fall and the history and legacy of First Baptist Church of Hammond, IN (HT: Sharper Iron Filings; more on Schaap here), and I came across an excellent description of what makes a church a cult. I added the numbers to the quote below to list out the four marks of a cult that were mentioned.
What makes a church a cult? I asked Rick Ross, whose nonprofit institute maintains an online archive of data on cults and controversial movements. (He says he is not familiar with the details of First Baptist.) Ross points to a landmark 1981 Harvard study on cult formation, which suggests that all cults, destructive or not, share three elements: [1] an absolute authoritarian leader who defines the group; [2] a “thought program” that includes “control of the environment, control of information, and people subordinating themselves and their feelings to the demands of the leader”; and [3] a lack of accountability for the head of the group. Another common characteristic of cults, Ross says, is that [4] they use shame and some sort of exploitation–financial, spiritual, or sexual–to exercise control. Members of a Bible-based group for example are made to believe that “it’s a sin of pride for you to think for yourself,” he says. “It’s your ego or a demon or Satan’s influence that causes you to doubt the edicts of the leadership.” [bold emphasis added]
Most people I know who have come out of a strict fundamentalist background refere to their former church as cultic. The points above seem to validate this concern. The group I was connected with would qualify as cultic according to this definition.
I shared this quote at Sharper Iron, where they are discussing this article as a whole. I wanted to share it here too, for my audience. What do you think? Are we off base to point to a fundamentalist church and say it is cultic?
Details:
• Author: Norman Jeune III
• Category: Church History
• Publisher: Zondervan (2012)
• Format: glossy cards
• Count: 288 individuals
• ISBN#: 9780310328582
• List Price: $26.99
• Rating: Recommended
Review: Next month, Zondervan is releasing an interesting twist on studying church history and theology: Theologian Trading Cards: A Fun Way to Learn Church History and Theology developed by Norman Jeune III. These cards are promising as a tool for educators and parents who seek to make the study of church history and theology fun.
Description
The cards have a glossy finish with colorful borders surrounding black and white photographs, or more frequently classic portraits or artists’ depictions of the various characters. The 288 individuals highlighted in this set span all of Christian church history from the early second century down to influential theologians and philosophers today. Just like a typical sports card, the back of each card gives biographical information and details the significance of the “player.” It isn’t stats that are given pride of place, however, instead the series highlights influential works, famous events and the martyrdom of the various “athletes.”
The set of cards is divided into several “teams” or groupings of characters by theme, era or some other distinguishing factor. Some of these teams seem a bit of a stretch when you see who makes up that particular team, and others make you wonder why they were included in a set of “theologian” trading cards. But for the most part, the groupings are understandable. I’ll list them below:
Orthodoxy Dodgers (Heretics)
St. James Padres (Church Fathers, Apostolic Era)
Avingnon Crusaders (Medieval, excluding Mystics and Monks)
Constantinople Hesychasts (Orthodox Church)
Munich Monks (Hermits, Monks and Mystics)
Geneva Sovereigns (Later Reformed Church and Early Reformers)
Wittenberg Whistle-Blowers (Early Reformers and Later Lutheran Church)
Munster Radicals (Radical Reformation and Anabaptists)
Canterbury Monarchs (English Reformers, Anglicans and Puritans)
Los Angeles Knights (Fundamentalists and Evangelicals)
Berlin Aggiornamentos (Contemporary)
Jerusalem Resourcers (Contemporary)
St. Pius Cardinals (Roman Catholic, particularly post-Reformation)
Serampore Preachers (Missionaries)
Athens Metaphysicians (Philosophers)
Minor Criticism
Before I critique these cards, I should stress I saw a pre-published version of them. So some of the criticisms may not apply. I noticed a few inconsistencies, such as not marking Jan Hus or Balthasar Hubmaier as martyrs, yet noting on their cards that each was burned at the stake. And then John Knox is marked out as a martyer but he did not die a martyr’s death. Some of the descriptions too, of the figures included don’t contain some pertinent details, such as Athanasius’ letter which included the first list of the canonical 27 NT books, and no mention of the lasting hymns authored by Bernard of Clairvoux and Ambrose of Milan. The absence of Peter Waldo and Michael Sattler and the scarcity of female figures (one could imagine Lady Jane Grey’s inclusion in the Canterbury Monarchs “team,” for instance) also are notable. And when it comes to the inclusion of the Puritans or later Fundamentalist and Evangelical figures, many will notice the absence of such men as Richard Baxter, John Bunyan, Matthew Henry, J. Frank Norris, J.C. Ryle and Billy Sunday. And the most glaring absence of all, is that of Charles Spurgeon, the prince of preachers.
I hope some of these deficiencies were corrected before publication. I’m at a loss to know what the differentiation is between the Berlin Aggiornamentos and Jerusalem Resourcers which both seem to be a list of influential theologians. I’m sure the descriptions of those groups were beefed up prior to release. Also puzzling is the blank picture with a question mark that adorns the front of some of the cards. Perhaps this indicates there is no picture or artist’s depiction available for the individual.
Recommendation
I don’t want to downplay these cards too much with the above minor criticism. By and large they are informative, interesting and fun. The cards are attractive and will appeal to those of a Reformed or scholastic bent. I can envision them being used in homeschools and Christian schools in the junior high to high school level, or even younger than that. They will spur more research into the various figures, but I’m not so sure they’ll actually be traded. Since you get the set, there’s nothing to trade for. Unless teachers use them as rewards and then, the trading would ensue!
These cards would make a great gift for a young theologian-to-be, and I expect they’ll find their way beneath many a Christmas tree this year. If you’re looking for more ways to keep your children interested in the study of the Christian faith, this set will be a tool you won’t want to ignore.
Author Info: Norman Jeune III coordinates the provision of pastoral care to children and their families as the Lead Hospital Chaplain at Children’s Hospital in Orange, California. Norman holds a M.A. from Talbot School of Theology, Biloa University and is also the cofounder of the popular theological blog Christians in Context, ChristiansinContext.com.
The Reformation Commentary on Scripture is a beautiful set of books compiling exegetical thoughts and pastoral comments from the Reformation era. Most of the content of this new commentary set is largely inaccessible to the average pastor or teacher today. Indeed, many of the works quoted have not been translated into English, and some that were have long been forgotten.
Each work in this series, culls from the printed works of dozens of Reformation era figures to compile a variety of selections arranged in order by chapter and verse for the given biblical book. Each entry, is given a heading by the editors, and then an excerpt from an original source follows. The resulting collection of comments on Scripture from leading voices of the Reformation is as beautifully presented as it is a joy to read.
I want to start a series where I excerpt some choice selections from the gems contained in this commentary series. The first three volumes in this series have only recently been printed: Galatians & Ephesians (Vol. 10), Ezekiel & Daniel (Vol. 12) and Genesis 1-11 (Vol. 1). Today’s selection will be from the Genesis volume that just arrived in the last week at my doorstep.
The following excerpt is from David Chytraeus (1531-1600), one of the authors of the Formula of Concord (1577), and a Lutheran professor and theologian. He is giving some introductory comments on the book of Genesis in his own commentary on the entire book. I thought this selection brilliantly shows that these Reformers were not cold scholars or ivory exegetes, rather they were passionate for God and His Word, and this passion bleeds out through their writings.
Created to Share All of God’s Goodness
David Chytraeus: God created human beings for this reason, so that there might be a creature to be seen in this world with whom he could share himself–his goodness, wisdom, righteousness and happiness for all eternity–and by whom he might in turn be acknowledged and celebrated. Indeed, God does not impart himself or his blessings except to those who acknowledge him and who knowingly delight in his wisdom and goodness. God therefore wishes to be known by us human beings: and in order that he might be known, not only did he disperse rays of his light and wisdom into human minds, but he also disclosed himself to our first parents right away, speaking with a clear voice, and revealed the hidden promise of his Son, the mediator. Later, he also committed to writing the trustworthy teaching handed on through the prophets, Christ, and the apostles, which he wishes to be read by us, heard, pondered, set forth and explained to others. By our reading and reflecting on these writings, he kindles in our minds the true and eternal light, righteousness and life. (pg. 3)
J. Frank Norris may be the most influential fundamentalist leader that almost no one has heard about. In his day, he was a shoe-in to lead the fundamentalist movement after the passing of the great William Jennings Bryan of Scopes Trial fame. Norris was the fiery, fundamentalist pastor of Fort Worth’s largest church. He boasted the largest Sunday School in the world and had his own newspaper and radio station. His flamboyant preaching style and knack for publicity stunts and marketing, were being emulated by countless fundamentalist pastors around the country.
It was the 1920s and the fundamentalist movement was nearly at its peak. J. Frank Norris was already one of the most influential leaders in Evangelical Christianity as a whole. But then something happened in July, 1926, which would change everything. Norris shot an unarmed man in his church office, and that story rocked the country.
The events leading up to this incident, and the incredible murder trial which followed, are the focus of a new book by David R. Stokes, published by Steerforth Press and distributed by Random House. Stokes tells the J. Frank Norris story of his upbringing in a small Texas town, his education and early ministry. He tells the story of Norris’ time as pastor of First Baptist Church of Fort Worth, and his separation from the Southern Baptist denomination.
Stokes tells more than just Norris’ story, he tells the story of early Fort Worth and its leading citizens: mayor H.C. Meacham, newspaper mogul Amon G. Carter, and the unfortunate Dexter Chipps, who perished in Norris’ office that summer day in 1926. He describes the waning influence of the Ku Klux Klan, whose local leader was an influential member in Norris’ church. Stokes also surveys Texas Politics of the 1920s and the big influence J. Frank Norris held through his radio station and newspaper. The story of fundamentalism and the Scopes Trial is also explored, as he sets the table for the fast-paced and moving account of the murder trial of J. Frank Norris.
Stokes tells this story in the words of the newspapers, and personal remembrances of the day. One can tell he spent countless hours pouring over microfiche and personal correspondence in preparation for this book. The tale reads like a legal thriller, yet everything is true to life. Sometimes, it seems, life is stranger than fiction.
Ultimately acquitted, Norris lost the battle of public opinion. And his influence in Christianity and fundamentalism, began to decline. Norris’ years after the murder trial are only briefly recounted, as the book focuses more on the murder trial itself.
I found Stokes’ treatment of this charged story to be evenhanded and fair. Stokes, a minister himself, shows no favoritism for Norris’ side of the story, nor does he partake in fundamentalist-bashing, although this story would certainly afford the perfect opportunity to cast stones. He doesn’t step up and comment on what he thinks really happened or opine on how horrid Norris’ pastoral example was. Instead he captures the spirit of the man J. Frank Norris, and presents us with the facts as revealed in the trial.
What exactly happened in Norris’ office that day in 1926? We may never know. But the story of J. Frank Norris’ murder trial has had far-reaching impact. His acquittal allowed him to continue to influence the next generation of fundamentalist leaders, and yet the trial certainly tarnished the image of fundamentalist Christianity.
As one who was raised a fundamentalist of Norris’ ilk, who has been in churches founded by Temple Baptist Church of Detroit, which Norris pastored for a time (while at the same time still pastoring in Fort Worth), the tale of Norris is cautionary. His ideals were very man-centered and the emphasis in his ministry was on self-promotion and effort. Norris achieved the notoriety he desired, and even influenced many to follow Jesus Christ. But one has to wonder if the methods he used, while perhaps not murderous, have nevertheless afflicted fundamentalism with a deadly case of man-centered mania. Men like Jack Hyles and even Bob Jones, Sr. took pages from Norris’ book as they lead their ministries in an egotistical fashion prizing loyalty from their followers, and advancing the cause through self-promotion and human-centered means.
Norris offers an example of how not to lead a church. And for fundamentalists today who are in a season of reformation and renewal, this book will prove to be a text-book example of where fundamentalism went wrong. I hope this book achieves a wide circulation, as the sad story it tells may serve to spur on further reformation and reflection by evangelical and fundamentalist Christians everywhere.
I was reading through a 
