by Rev Thomas Littleton                                                                                12/14/2018

On November 27th 2018 the article  linked below was published  concerning the racial hypocrisy of two central Southern Baptist leaders both with career ties to the flagship Seminary SBTS.



Yesterday on December 13th SBTS – released their report on the racism  in the seminaries history both on their website and to secular media including the Wall Street Journal .

Here is the WSJ article


NPR has also picked up the story


Here is the SBTS link – Moler Letter and document .





Dr Mohler has ordered the report be complied and is featured fronting its release into the public “confessional” . The report does mention the horrific history in great detail of Joseph Emmerson Brown  a long time Georgia politician and judge during the Civil War and reconstruction era.  Brown is creditied with ahving “saved SBTS from finnacial collapse twice by his large financial gifts and as part of honoring him a Chair of Theology was named in honor of  Brown   What neither Mohler nor the report point out is Mohler 2005 ascended the Joseph E Brown Chair of Theology with great pomp and pride  including accolades from Russell Moore then Dean of Students now head of the Ethics and Religious Liberties Commission of the SBC . Mohler paid great honor to Brown and  his history and the chair in 2005 ceremony .


In November of 2018 the Baptist Press announced that Albert Mohler was elected Vice President of the Evangelical Theological Society. In that article, a brief bio of Mohler noted that “Mohler, now in his 25th year as president of Southern Seminary, has been at the forefront of public theological dialogue in evangelicalism. In addition to his responsibilities at Southern, Mohler also is the seminary’s Joseph Emerson Brown Professor of Christian Theology.”

“LOUISVILLE, Ky. (BP)–Southern Baptist Theological Seminary’s board of trustees has elected President R. Albert Mohler Jr. to the Joseph Emerson Brown Chair of Christian Theology.

“The chair has been held by other giants on the landscape of Southern Seminary’s history such as founding President James Pettigru Boyce and E.Y. Mullins, seminary president from 1899 to 1928. Mohler was elected the seminary’s ninth president in 1993.”

Fellow Southern Baptist Race Baiter, Russell Moore, now head of the Ethics and Religious Liberties Commission, had the greatest of praise for Mohler’s ascent to the esteemed position in 2005:

“It is an historic chair in systematic theology and we believe an historic president like Dr. Mohler deserves to be teaching from this chair,” said Russell D. Moore, Dean of the School of Theology and Senior Vice President for Academic Administration, after the Seminary Trustee action on April 26. “This will be a great and momentous act in Southern Seminary history.”

“The chair is named in honor of Joseph Emerson Brown, who served two terms as governor of Georgia during the Civil War and played a critical role in keeping Southern Seminary from closing on two separate occasions.

“The first came during Reconstruction in the 1870s. The seminary, then located in Greenville, S.C., emerged from the Civil War financially destitute and faced closure. Brown, a seminary trustee, donated $50,000 which kept seminary doors open and left the institution in sound fiscal health for many years.

“In the 1870s, $50,000 was worth what is now several million dollars in constant cash,” Mohler said. “It answered the question as to whether the seminary would survive. It actually allowed the seminary to go from a question of survival to the reality of thriving.”

Mohler was equally proud of the honor bestowed on him as he assumed the staunch advocate of slavery SBTS chair:

“This means more than I can say,” Mohler said of the trustee action.

“Especially with Dr. Boyce and Dr. Mullins holding that chair during their presidencies, it is an historical connection that speaks to my heart and to the sense of calling.

“It also is a reminder that the Lord has used significant individuals [such as Brown] to make this institution what it is. Some of these names are inscribed on buildings, some are memorialized in scholarship and professorships, and it is easy for us to forget what they meant and who they were.


Joseph E. Brown

The SBTS archives and special collections reveal the pivotal role played by Joseph Emerson Brown in the history of SBTS.  “After the Civil War, the seminary faced closure. “The seminary community faced other challenges. The faculty carried out constant fundraising efforts in the 1880s and traveled extensively to solicit donations. Notable successes included fifty thousand dollars from U.S. Senator Joseph E. Brown of Georgia and twenty-five thousand dollars from prominent Baptist oilman J. D. Rockefeller.”

“Joseph E. Brown made a fortune in the growth of the Railroad industry after his term as Governor of Georgia, during the lead up to and the duration of the Civil War. He was Georgia  Governor and served 2 terms after which he went on to be elected senator and serve on the supreme court of Georgia. According to his biography Brown was ‘A former Whig, and a firm believer in slavery and Southern states’ rights, he defied the Confederate government’s wartime policies…. He denounced Confederate President Jefferson Davis as an incipient tyrant, and challenged Confederate impressment of animals and goods to supply the troops, and slaves to work in military encampments and on the lines. Several other governors followed his lead.”

According to Douglas Blackmon’s Slavery by Another Name: The Re-Enslavement of Black Americans from the Civil War to World War II (2008), p. 347, Joseph E. Brown owned slave mines of the cruelest sort:

“The most powerful politician in Georgia from the 1860s until his death in 1894, Brown, still contemptuous of the Emancipation Proclamation, filled his mines with scores of black men forced into the shafts against their will. A legislative committee visiting the sites the same year [Brown sold] them said the prisoners were ‘in the very worst condition…actually being starved and not having sufficient clothing…treated with great cruelty.”



7. Joseph E. Brown, the seminary’s most important donor and chairman of its Board of Trustees 1880-1894, earned much of his fortune by the exploitation of mostly black convict-lease laborers. Joseph E. Brown’s coal mines and iron furnaces coerced the full extent of labor from Georgia convicts by employing the same brutal punishments and tortures formerly employed by slave drivers. The legal system entrapped thousands of black men, often on trumped up charges and without any due process protections, and earned money for sheriffs and state treasuries by selling their labor. It was worse than slavery. Investigations of Brown’s Dade Coal operation concluded that “if there is a hell on earth, it is the
Dade coal mines.” Brown reaped enormous profits from his coal and iron businesses. His 1880 gift of $50,000 was instrumental in saving the seminary from financial collapse. At his death, the seminary honored him for his service as a trustee and for the generous financial support he had provided.”


While this page gives an overview of Joseph Browns radical racism -even for his time ,his extreme cruelty and profiting on prison labor “worse than slavery ” is address in detail on starting at page 34

Read as far as your heart and  constitution will allow you and then recall Albert Mohler still sits on this Joseph E. Brown Chair of Theology – has accepted it with honor – making no mention of that fact in his letter or in the SBTS report .


In 1880 Joseph E. Brown saved the Southern Baptist Theological Seminary. He offered to give $50,000 without any conditions. Boyce made the gift conditional on the success of raising an additional $150,000. And he did succeed. Brown’s gift was so evidently an answer to the specific prayers of Boyce, the faculty, and the students, that none doubted that it was God’s extraordinary work of provision. Before Brown’s gift, he had already served on the seminary’s board of trustees from 1872 to 1877.

After his $50,000 contribution, he naturally was nominated and elected to the board of trustees again in 1880. He served on the board until his death in 1894, and was its chairman 1883-1894. Brown was, as the most extensive study of his life noted, the most influential man in Georgia from 1857 until the late 1880s.93 Brown grew up working his family’s farm in the mountainous terrain of northeast Georgia. He borrowed money to gain three years’ of formal education in South Carolina.

He taught school in Canton, Georgia, to repay the debt and began studying law. A benefactor noticed his hard work and intellectual gifts and paid his way to Yale Law School. Brown returned to establish a prosperous legal practice in Canton. He won election to the state legislature in 1849 and as a circuit judge in 1855. He was elected governor and served from 1857 to 1865. After the war, Brown served five years as
chief justice of Georgia’s Supreme Court and two terms as a United States Senator.
Brown’s views on the politics of slavery were apparently similar to those of Boyce and Benjamin C. Pressley. He had always opposed the 1850 compromises. He opposed prohibiting slavery from California and from other parts of the Union. On the day of the 1860 election and before the results were known, he asked the legislature to set a date for an election of delegates to a secession convention and he asked for an appropriation of one million dollars to begin military preparations. He believed that these
actions would help secure a negotiated resolution of the political conflict and thereby preserve both slavery and the union. The legislature granted both requests.94
When Lincoln’s victory was announced, Brown immediately published his arguments in favor of Georgia’s secession from the United States. Lincoln represented a political party, Brown wrote, whose 92 Edwin C. Dargan to John A. Broadus, 9 Feb. 1891, box 16, Broadus Papers, SBTS. 93 Joseph H. Parks, Joseph E. Brown of Georgia (Baton Rouge, LA: Louisiana State University Press, 1977), 578. 94 Derrell C. Roberts, Joseph E. Brown and the Politics of Reconstruction (Tuscaloosa, AL: University of Alabama
Press, 1973), 11-13. THESOUTHERN BAPTISTTHEOLOGICAL SEMINARY 34 principles were “deadly hostile to the institution of slavery and openly at war with the fundamental doctrines of the Constitution.” The Lincoln presidency would result in “the total abolition of slavery and the utter ruin of the South.”95
During Reconstruction, Brown, like Boyce in South Carolina, advocate  quick reconciliation with the North and submission to its terms of reunion. He even became a scalawag—he joined the Republican party and identified with its moderate members. He advocated submission to the terms dictated by the president or by Congress, which
meant accepting the legal equality of the freed slaves, but he did not believe that full equality could actually exist. He qualified his advocacy of accepting the Republican terms of reunion: “I did not say that the negroes are equals of the white race. God did not
make them so; and man can never change the status which the Creator assigned to them. . . . They will never be placed upon a basis of political equality with us.”96 Brown personally held that blacks should not have the right to hold political office—that was the birthright of whites—but as the chief justice of the Georgia Supreme Court, he ruled that according to the law, black legislators must be allowed to serve in their duly elected positions.97
In 1881 Brown expressed concern that white rule could be overthrown in a new campaign to unite black voters with white independent voters to defeat Democratic candidates in the South. “I thank you for your kind note just received,” Brown wrote James P. Boyce. “I am glad you take what seems to me to be the proper view of the situation here. If it were the small matter of a few offices and who should
fill them from now to 1st Dec. the Democrats would have less excuse and not so full a justification of their conduct but this matter is intended to go far beyond that. The contract with Malone looks to the reconstruction of Va. first and then of the whole South by taking the negro element and putting it with what is known as the independent element and forming a party of it stronger than the democratic or white party. There is going to be a very serious effort made to put it into execution all over the south
which would virtually put the white race back under the domination of the colored.”98
When Brown died in 1894, the faculty, students, and trustees adopted resolutions in honor of him. The faculty sent Franklin H. Kerfoot, Boyce’s successor in the chair of theology, as the seminary’s representative to the funeral, since Broadus, who was by then president, was too ill to attend. Kerfoot expressed the seminary’s gratitude for Brown’s close relationship to the seminary: 95 Brown’s public letter was dated 7 Dec. 1860 and was published in the leading newspapers and as a broadside. See Parks, Joseph E. Brown, 114-115. 96 Roberts, Joseph E. Brown, 33-59, 78-79; quote from the Augusta Chronicle and Sentinel, 11 June 1865, quoted in Roberts, 40. 97 Roberts, Joseph E. Brown, 66-68. 98 Joseph E. Brown to James P. Boyce, 8 Apr. 1881, box 16, Broadus Papers, SBTS.
Joseph E. Brown (1821–1894)
Governor Brown was a friend and helper of our Seminary. . . . He has been for years, and was at the time of his death, the honored president of our Board of Trustees. When his pressing duties and the condition of his health permitted he was with us at our annual meetings. He presided with dignity and grace, and courtesy to all, and by his earnest belief in an educated ministry, and his wise counsels, and his abiding interest in the Seminary, and his repeated gifts, he continued to contribute to its prosperity.99
Brown’s name has endured in memory for another reason—he earned much of his vast fortune by leasing convicts from the state of Georgia. His exploitation of black convict laborers made his Georgia and Tennessee coal and steel operations notorious as places of suffering and hopelessness. This legacy endured in southern folk songs.
Joe Brown, Joe Brown,
He’s a mean white man,
He’s a mean white man.
I know, honey, he put them shackles around,
Around my leg.100
In 1932 folklorist Lawrence Gellert transcribed the songs of a convict chain-gang near Augusta, Georgia.
One song recalled the experience of convicts who were leased by the state to Brown’s Dade Coal Company.
Says I’m bound to Joe Brown’s coal mine,
Says I’m bound to Joe Brown’s coal mine.
And it’s Lordy me and it’s Lordy mine,
Says I’m bound to Joe Brown’s coal mine.101
In his 1958 recording, “Beat It on down the Line,” Jesse Fuller, who grew up in Georgia in the early twentieth century, evoked the memory of Joe Brown to represent the bleak prospects of blacks who decided to return to the South: “Lord, I’m going back to my ‘used to be,’ down in Joe Brown’s coal mine.”102
Before the war, Brown was an upcountry attorney and planter who won election as a state senator representing Cherokee and Cobb counties, and as a circuit court judge. He won election as governor of Georgia in 1857 and led Georgia to secede from the United States. Throughout his life, he bought land when he saw a good value and sold it for profit whenever he needed capital for another good opportunity. He made a great deal of money buying and selling mineral rights in north Georgia in the 1850s.103 He was a slaveholder. His wife, Elizabeth Grisham Brown, brought several slaves into the marriage.10 She recorded in her diary that her husband bought at least eight slaves between 1853 and 1855, 99 Franklin H. Kerfoot, “Hon. Joseph Emerson Brown,” Seminary Magazine 8 (1894): 130-131. 100 Alex Lichtenstein, Twice the Work of Free Labor: The Political Economy of Convict Labor in the New South (New York: Verso Books, 1996), 105. 101 Gellert cited in Matthew J. Mancini, One Dies, Get Another: Convict Leasing in the American South, 1866-1928 (Columbia, SC: University of South Carolina Press, 1996), 81. 102 Jesse Fuller, “Beat It on down the Line,” The Lone Cat LP (Good Time Jazz Records, 1958). 103 Parks, Joseph E. Brown, 16-17. 104 Parks, Joseph E. Brown, 5.
THESOUTHERN BAPTISTTHEOLOGICAL SEMINARY 36 and that they often had large numbers of slaves at their place.105

William Ward, one of Brown’s former slaves, recalled many years later that Brown held fifty to seventy-five slaves, most of whom he hired out to other farmers and businesses who paid him for their labor. Brown may have bought and sold slaves as
investments the same way he did land and mineral rights. Elizabeth Brown recorded in her diary that her slave “Celia gave me some insolent jaw for which her master whipped her.”106 She recorded that on another occasion he “whipped Emma [Celia’s daughter] for nothing to show me he was master.”107
Ward remembered Brown as “a kind person” who “never mistreated his slaves,” but who had them whipped for such infractions as fighting, stealing, and visiting other plantations without permission. Ward said that “one of the soundest thrashings he ever got was for stealing Mr. Brown’s whiskey.” Few of Brown’s slaves attempted escape, partly because of his mildness and partly because Brown kept “a pack of blood hounds.”108

Both the Republican and the Democratic governments in Georgia leased state prisoners to repair the railroads that Sherman’s troops destroyed and to construct new lines. In 1873 it became apparent that the legislature was going to expand convict leasing to other industries and Brown established the Dade Coal Company.109 In 1874 the state of Georgia granted a lease to Brown’s Dade Coal Company for 88 of the state’s 616 convicts. By the end of the year, the state had sent 152 convicts to Dade Coal, which paid the state less than $800 for their labor. Many, perhaps all, of Brown’s convicts were leased from the state of Georgia. It is possible however that his businesses leased others convicted of minor offenses in county and local jurisdictions, often on fabricated charges in sham legal proceedings—sheriffs rarely recorded the names of the victims of such proceedings and were not required to report them to state authorities.110
The Dade Coal Company formed the nucleus of Brown’s enterprises. With Dade Coal’s profits and capital investment raised by Boston financier Jacob Seaver, Brown established a conglomerate trust, the Georgia Mining, Manufacturing, and Investment Company, comprising six distinct corporations engaged in coal and iron mining, coke furnace operations, and pig iron production. For two decades these enterprises helped drive industrial and economic growth in Georgia. Convict-lease laborers extracted the
coal that fuelled Georgia’s expanding railroad network, powered Georgia’s industries, and fired Brown’s iron furnaces. By the time of Brown’s death in 1894, Dade Coal worked 550 convicts, by far the largest number of any lessee. And it was all enormously profitable for Brown, who personally netted $98,000 from Dade Coal Company in 1880 alone.111 Convict labor was intended for blacks. Southern state and county governments used the convict lease system to provide a reliable source of cheap labor especially for mining, manufacturing, railroad construction, and turpentine extraction. By 1876 nearly all of Georgia’s coal miners were convicts, and the vast majority were black. Of the 371 convicts working in the Dade coal mines in 1880, 340 were black, 92 percent. Southern legislatures drafted harsh penalties for new regulations against loitering,
105 Parks, Joseph E. Brown, 16. 106 Parks, Joseph E. Brown, 16, footnote. 107 Parks, Joseph E. Brown, 11, 16. 108 William Ward, Works Progress Administration Slave Narratives, Georgia, vol. 13, pt. 4, 128-33. 109

For an account of convict leasing in Georgia, and Joseph E. Brown’s role in it, see Mancini, One Dies, Get Another, 81-98; and Lichtenstein, Twice the Work, 105-25. 110 See Douglas A. Blackmon, Slavery by Another Name: The Re-Enslavement of Black Americans from the Civil War to World War II (New York: Anchor Books, 2008); David M. Odinsky, Worse Than Slavery: Parchman Farm and the Ordeal of Jim Crow Justice (New York: Simon and Schuster, 1996); Mancini, One Dies, Get Another. 111 Mancini, One Dies, Get Another, 86.
THESOUTHERN BAPTISTTHEOLOGICAL SEMINARY 37 breaking a labor contract, and carrying a weapon, such as were suited to special enforcement to entrap blacks in the convict-lease system and as a means of social and economic control of blacks.112
White judges and juries tended to convict and punish black defendants on severe charges with harsh sentences, and to acquit white defendants or relax their punishments. Many black defendants were innocent or had committed minor infractions. White sheriffs and employers colluded to contrive charges against blacks who came to their attention because they were not sufficiently deferential to whites, or because an employer needed a new supply of convict laborers, or to reinforce the policy that blacks must do what whites tell them to do.113
The convict-lease system of penal labor was better suited to abuse than slavery itself. Lessees paid such small sums for each convict that they had very little economic stake in the health or survival of the convicts. As one lessee in North Carolina phrased it, “if one dies, get another.”114 Convict lessees generally overworked convicts, punished them with cruel severity for any failure to perform at high efficiency, held them in wretched conditions, and fed them poorly. These conditions and the inherent dangers of mining coal led to a high death rate—thirteen of Dade Coal’s convicts died in the first nine months. The Dade Coal Company mines required each convict to mine a specified number of tons each day. The number differed for each convict. Any convict who failed to make his quota would be whipped severely. Some “whipping bosses” whipped newly arrived convicts daily upon their arrival to “break them in.”115

Quotas were deliberately kept beyond the reach of reasonable labor, to extort from convicts the maximum effort possible. Those who made their daily quota too easily or regularly, would have their quota increased. Since convicts’ chief motivation was to make their quota to avoid being whipped, they did not have time to take safety precautions, and convicts died in convict mine accidents at twice the rate of free labor mines.

Brown claimed that the work was quite “moderate,” and that the convicts were well treated. He held that blacks would not work effectively or even take adequate care of themselves unless they were compelled to do so. The forced labor of the convict leases was therefore beneficial to black convicts.116 Grand juries and legislative committees investigated the conditions of the convict camps and mines periodically, and varied wildly in their evaluation of the conditions there.

The record is clear enough—the camps were places with poor sanitation, poor food, excessive labor, unsafe conditions, and brutal punishments for the least infractions. Georgia legislator W. H. Styles investigated the conditions at Brown’s mines in 1892 and concluded that “if there is a hell on earth, it is the Dade coal mines.”117 In 1886, 109 convicts refused to work at Brown’s coke furnaces to protest their wretched working conditions—the excessive labor required, the brutal punishments, and the poor food. They said that they “were ready to die, and would as soon be dead as to live in torture.”

The keeper of the convicts isolated the men and starved them until the strike collapsed a few days later.118 Brown was no outlier. His views of white superiority and his easy defense of the convict-lease penal system were fairly common. Henry H. Tucker, a member of Southern Seminary’s board of trustees 112 See esp. Blackmon, Slavery by Another Name, 1-83. 113 See esp. Blackmon, Slavery by Another Name, 117-54. 114 The quote is from a southern delegate to the 1883 National Prison Association meeting, cited by Hastings Hart in Mancini, One Dies, Get Another, 3. 115 Lichtenstein, Twice the Work, 134. See similarly, Mancini, One Dies, Get Another, 51, 75-76, 93-94. 116 See Lichtenstein, Twice the Work, 126-51. 117 Cited in Lichtenstein, Twice the Work, 142. 118 Mancini, One Dies, Get Another, 90.
1880-1889 who had served as president of Mercer University and chancellor of the University of Georgia, defended the practice of convict leasing in Georgia when the National Prison Association met in Atlanta in 1886. He claimed that Georgia’s convicts were well cared for because they were fully protected by laws that guaranteed humane treatment and access to good food, rest, clothing, and healthcare. The laws were sure to be honored, Tucker argued, because the men who paid the state treasury for the leases
were “sure to be men of character, . . . worthy of respect and confidence,” who would have an interest in the welfare of the convicts. Tucker concluded with the absurd claim that the system was not really even punishment for black convicts, since they were suited to this kind of labor and enjoyed better food and clothing in the camps than they did in freedom.119

The corruption, the cronyism, and the bald brutality of the convict-lease system made it sufficiently unpopular among voting whites in the South that Progressive political leaders came to oppose it. In Georgia, governor Hoke Smith won election on a Southern Progressive platform of statewide prohibition of alcohol, constitutional disfranchisement of black Georgians, and abolition of the convict-lease system, and accomplished all three in 1908. It is impossible to know how many of the seminary’s donors and trustees were involved in the convict-lease labor system, but given its extensive implementation throughout the South, it is reasonable to conclude that Joseph E. Brown was not the only one. Donors were donors because they engaged in a range of business operations of such scale that they could not have avoided all involvement in the common business and labor practices of the day.
Some donors no doubt profited from businesses predicated on slave industries in Latin America. Cuba abolished slavery in 1886. Brazil was the last nation in the Americas to abolish slavery two years later. Slave labor undergirded the economically efficient production of sugar and coffee. Both nations benefitted from the steep decline in sugar production in the United States as a result of emancipation. The Levering brothers in Baltimore were two of the seminary’s most important donors and played leading
roles as trustees. Much of their fortune derived from the coffee business. When coffee prices collapsed in 1889, one result was that the Leverings would probably be unable to contribute to the seminary’s critical building campaign that year.120 It is likely that their fortune derived in significant measure from slave labor in Brazil and Cuba”

End of Report on Joseph E Brown.

Dr Albert Mohler removing the stain of racism from the SBC and SBTS starts with yout.

Matthew 7 New King James Version

Do Not Judge

“Judge not, that you be not judged. For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you. And why do you look at the speck in your brother’s eye, but do not consider the plank in your own eye? Or how can you say to your brother, ‘Let me remove the speck from your eye’; and look, a plank is in your own eye? Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother’s eye.





Rev Thomas Littleton                                                                                                          12/5/2018


It should come as no surprise that today Globalist dreams run headlong into the fulfillment of Psalm 2 on the front lines of secular politics and culture. The Psalmist tells us speaking by the Spirit of God this will be the case for a rebellious world

Why do the nations rage,
And the people plot a vain thing?
The kings of the earth set themselves,
And the rulers take counsel together,
Against the Lord and against His Anointed,saying,
“Let us break Their bonds in pieces
And cast away Their cords from us.”


The real shock for some will come from seeing the promotion of “Global Goals “ of  The World (They) Want in and by the Evangelical church  leadership . This includes in the areas and, in many cases horrific and failed efforts to address global health, global poverty, global human rights -especially in the area of harnessing philanthropy to address these issues with the questionable wisdom of the elitist who driven them.


No one has played a more vital role setting the evangelical church on this trajectory that a Texas millionaire named Bob Buford. His Leadership Network selection, training and resourcing of carefully selected innovative pastors has worked for over three decades on the down low helping build the mega church movement – emergent church movement and fuel the church planting craze. Some of LNs key leaders in in the church include Tim Keller and Rick Warren both of whom are helping further the global focus with organizations like Keller’s Redeemer City to City and Warren’s PEACE Plan.

Half-Time is Buford’s brainchild to package the Great Society visions of its architect John Gardner ( who served in the LBJ administration launching the largest progressive expansion of government and the welfare state in history at the time) . The idea is taken from Gardner’s concept of Repotting oneself at mid-life and finding purpose not in gaining but in giving back. i.e. philanthropic social responsibility for individuals who have achieved success. The goal is to consider the greater good and disperse ones wealth for the benefit of society and the “Common Good” . This mantra is now everywhere in the church thanks to people like Buford (who was a great admirer of Soviet leader Lenin as “one of the two greatest thinkers of the last century) and to pastors like Keller and Warren who have helped sell his ideology to the church.


In the Peter Karoff book “The World We Want “ New Dimensions in Philanthropy and Social Change “ Karoff talks about the work of Buford and Halftime in the chapter “Generosity and Sacred Search: Motivation  .On page 215 Karoff says “I listened to Bob Buford and I am not alone. Half a million people bought his book Half-Time. Bob defies the stereotype of the evangelical Christian when he preaches about the centrality of community and citizenship .The strategy of singling out the latent energy in American Christianity comes straight out of his success as a cable television entrepreneur. (Buford says ) ”It’s because we have the biggest market share  . Among American Christians 85 percent identify themselves as Christian. It just makes sense to go where the Market is.”

So Karoff tells us of the work of Buford and Half- Time (page 215 ) and its motivation being to target the latent energy, i. e. the wealth of Christians for the “World  We ( the Globalists ) Want “. He then says the most revealing statement of all when Buford invited the Jewish Karoff to come to attend his evening “Vespers service “ at a high end financial planning meetings where Buford was plying his trade among well endowed Christians. “Peter” he (Buford ) tapped me after my speech “if I could deliver you legions of very wealthy Christians primed to become big time philanthropist, Would you consider converting ? Why don’t you come to my service ?”

Karoff tells us Buford- the guy who has discipled and resourced many of evangelicals biggest name leaders and promoted them through media he controlled like Christianity Today – has openly admitted his work has been to “prime Wealthy believers” to fund the globalist dreams of Those who boast in the “World We Want “. This would appear to plainly assert that  the greater goal of Rick Warren whose work even included a”Pastor of Generosity” on his Saddleback staff and Keller who is now the lead prophet proclaiming the “Gospel of Generosity “ or the “Theology of Generosity” are in fact seducing the church into funding global goals in the name of “redeeming culture” and gospel mission. Perhaps those big name evangelicals like Keller and Warren and others like them ( there are hundreds from the Lead Net stable ) can come forward and clarify their means and motivations- before we GIVE.




About the Author

Peter Karoff founded the Philanthropic Initiative (TPI) to help donors increase the impact of their philanthropy and at the same time make ‘giving’ more meaningful in their own lives. President of TPI from 1989 to 2002, he is a senior fellow at the College of Citizenship and Public Service at Tufts University. Jane Maddox is an editor and writer at TPI who has worked with public agencies, companies, and nonprofits in communicating their missions, programs, and ideas.

“These were the questions my eclectic group of heroes were asked to consider: What is your vision of a better world? What are the obstacles that need to be overcome to realize it? What parts of the vision are realistic, and what ideas, strategies, and plans, can make it so? How much fun it would be to hear your answers to these tricky questions. It would be a great conversation, and without a doubt there would be material for another chapter or two in another book, perhaps one you will someday write or are even writing right now. The end results are stories from an extraordinary group of practical visionaries. Some are dreamers, others realists, entrepreneurs, activists, spiritualists, secularists, ethicists, critics, cynics, and reluctant seers.


At the other end of the spectrum is a world where silos are broken down – where all the sectors, Civil Society, government, and the market economy, work together to harness and integrate their resources.

Of special interest is how to integrate the unlimited capacity of the market economy. What Steve Case, co-founder of AOL calls creating a “new paradigm that bridges business and the social sector.”ix Bill Gates’ speech on Creative Capitalism three weeks ago in Davos builds on that theme.

They will, for all intents and purposes, fulfill many of the functions of regional associations of grantmakers – and community foundations, but few would become one or join one. In fact, many would not even know such entities existed. They may reside in organizations like financial institutions, YPO, Chambers of Commerce, Rotary Clubs, churches and temples or come roaring out of the Blog-blue. These hybrids of for-profit and nonprofit endeavors will increasingly look and feel like social movements”


Image result for james davison hunter

Tim Keller and Rick Warren have worked closely with some groups influenced by the Institute for Advanced Studies in Culture “. The work has included many from the evangelical circles including the leader of the Lausanne Movement Doug Birdsall and the heads of several Christian universities along with the sociology departments of Yale and Princeton on developing a “Theory of Social Change “ . This movement also includes the Global Generosity focus.

In previous writings we have looked at the description of Hunters organization which is partnering throughout these circles as the key thought leader and coordinator -especially and specifically focused on the evangelical church. Until recently the website for IASC included its inspiration comes from the origins of Cultural Marxism , The Frankfurt School .


“Our institutional inspiration comes from the close-knit intellectual fellowships of the past (such as the Frankfurt School and the Vienna Circle); our philosophical inspiration comes from a thoughtful re-appropriation of the theologies and classical philosophies which characteristically champion the dignity of the person, the pursuit of the just life, and the flourishing of the human community.”


Very recently, however, the “about IASC” page has been changed to make no mention of the Frankfurt School




The influential work of IASC is included as a resource in the “World We Want “  project “Catechism of Philanthropy “. His book discussed below echoes the message for world societal change and the use of the social sciences to bring this change about within the church.

“The World We Want xii See Randall Collins’ “Global Theory of Intellectual Change” and James Hunter’s work “To Change the World xiii See the 1974 essay by Stephen Jay Gould: “This View of life:Size and Shape. Nat Hist 1974:83:20-26 xiv Reference to the concept of Appreciative Inquiry that asks unconditional questions with the aim of discovery of what gives life to a living system.



The call to make the world a better place is inherent in the Christian belief and practice. But why have efforts to change the world by Christians so often failed or gone tragically awry? And how might Christians in the 21st century live in ways that have integrity with their traditions and are more truly transformative? In To Change the WorldJames Davison Hunter offers persuasive–and provocative–answers to these questions.

Hunter begins with a penetrating appraisal of the most popular models of world-changing among Christians today, highlighting the ways they are inherently flawed and therefore incapable of generating the change to which they aspire. Because change implies power, all Christians eventually embrace strategies of political engagement. Hunter offers a trenchant critique of the political theologies of the Christian Right and Left and the Neo-Anabaptists, taking on many respected leaders, from Charles W. Colson to Jim Wallis and Stanley Hauerwas. Hunter argues that all too often these political theologies worsen the very problems they are designed to solve. What is really needed is a different paradigm of Christian engagement with the world, one that Hunter calls “faithful presence”–an ideal of Christian practice that is not only individual but institutional; a model that plays out not only in all relationships but in our work and all spheres of social life. He offers real life examples, large and small, of what can be accomplished through the practice of “faithful presence.” Such practices will be more fruitful, Hunter argues, more exemplary, and more deeply transfiguring than any more overtly ambitious attempts can ever be.

Q: Why did you write To Change the World?

Hunter: I wrote this book because I saw a disjunction between how Christians talk about changing the world, how they try to change the world, and how worlds –that is culture–actually change. These disparities needed to be clarified.

Q: How does this build on your previous work?

Hunter: One way it builds on my earlier work is that it provides a bigger picture of the nature of cultural conflict, why Christians seem to be neck deep in it, and why the approaches that they take in cultural conflict are so counterproductive. This is a response to some of the earlier work that I have done on the nature of culture wars and alternatives to them.

Q: Who do you hope reads this book?

Hunter: The audience I had in mind was the diverse communities that make up American Christians and their institutional leaders–those who think about the world we live in today and how best to engage it. Those who think about these matters will find here a useful guide.

Q: What three things do you want readers to take away from reading this book?

Hunter: The primary ways of thinking about the world and how it changes in our society are mainly incorrect. There is an answer to the question of how to change the world, but how it actually changes is different from how most people think.

Most people believe that politics is a large part of the answer to the problems that we face in the world, and so a second insight would be the limitations of politics. Political strategies are not only counter-productive to the ends that faith communities have in mind, but are antithetical to the ends that they seek to achieve.

A third thing that I would like for readers to take away is that there are alternative ways of thinking about the world we live in, and engaging it, that are constructive and draw upon resources within the Christian tradition. In the end, these strategies are not first and foremost about changing the world, but living toward the flourishing of others.

Hunter’s book and work is part of Karoff and the World Changers “Catechism For a Great Foundation

 “https://www.theworldwewant.org/   Click to download on this page.                                                    Peter Addresses The Gates Foundation

Catechism for a Great Foundation:

On February 14, 2008, Peter Karoff gave a presentation for staff of the Bill & Melinda Gates Foundation entitled “Catechism for a Great Foundation,” drawing on themes from his book, The World We Want: New Dimensions in Philanthropy and Social Change.  In the presentation, Peter discussed the increasing intersection between the social and private sectors as a promising philanthropic model.  He also addressed some of the challenges facing a great foundation, as well as its remarkable potential to transform philanthropy and effect societal change.


The language of the Catechism is totally about the social sector and private sector partnerships to “transform philanthropy and effect societal change “. With the furtherance of Government sign on both national and international levels – the Three Legged Stool is complete.


The Philanthropic Initiative or TPI is Karoffs organization which has overseen Billions in global philanthropy over the years. TPI ,since at least 2008  has been working with the Bill and Melinda Gates Foundation as outlined in the Catechism.

“The World We Want book is about three big things. The first is a vision for better world. The second is doing the work. And the third is what this means – for you, for me, and for the people we love. The book itself is an extension of the TPI experience, and my own 35-year journey into the heart, soul and process of philanthropy, that by the way began at a memorable evening in the early 60’s when the president of the Boston NAAC was so upset at my hubris, he literally threw a chair at me!

Put simply, philanthropy – whether the issue it presumes to address is homelessness, global health, or poverty – can not do it alone, and in fact that realization has been the guiding principle behind any successful public policy work. While philanthropy’s limited financial resources are a challenge, even more it is the sheer complexity of solving social issues – complex problems can never solved by any one, single, actor. And that is one message the Gates Foundation has understood from inception

These were the questions my eclectic group of heroes were asked to consider: What is your vision of a better world? What are the obstacles that need to be overcome to realize it? What parts of the vision are realistic, and what ideas, strategies, and plans, can make it so?

The end results are stories from an extraordinary group of practical visionaries. Some are dreamers, others realists, entrepreneurs, activists, spiritualists, secularists, ethicists, critics, cynics, and reluctant seers

At the other end of the spectrum is a world where silos are broken down – where all the sectors, Civil Society, government, and the market economy, work together to harness and integrate their resources. Perhaps the biggest take-away from the book is the growing impact of what is called the Open Source phenomenon which resonates so totally with the concept of an ‘open society.’

Of special interest is how to integrate the unlimited capacity of the market economy. What Steve Case, co-founder of AOL calls creating a “new paradigm that bridges business and the social sector. ” Bill Gates’ speech on Creative Capitalism three weeks ago in Davos builds on that theme.”


Since at least 2007 Southern Baptist Rick Warren has been working with the Bill and Melinda Gates Foundation on programs like the World Health Organizations Global Health Initiative, Now we see indications of the Gates Foundation and influence spreading among evangelical ministries though organizations like The Gathering https://thegathering.com/  which is a clearing house for Christian Philanthropy and which connects donors who give over $200,000 per year to ministries in need of funds.

The 2018 meetings of the Gathering reveal the growing ties between The Bill and Melinda Gates Foundation and Christian Philanthropy and ministries, This is despite huge difference in moral issues like Abortion and human sterilization which are far from Christian conviction of mission. The Gates Foundation and other global partners focus intensely on their shared concerns of population growth and limiting it as the “address global issues”

Fred Smith ,long time president of the Gathering has also served as co-founder and for many years as a board member for Bob Buford’s Leadership Network driving the Evangelical church toward “The World We Want “.


“Fred Smith is a graduate of Denver University and Harvard Divinity School. Fred spent several years as teacher and administrator at Charlotte Christian School in North Carolina and The Stony Brook School in New York before moving to Tyler and joining Bob Buford in founding Leadership Network, where he served as President for 12 years.

Additionally, Fred is the Founder and President of The Gathering, connecting an international community of givers focused on the support of Christian Ministries.”




The Gathering

October 23 ·

Great morning with @johnkeithsage at the @gatesfoundation. #gathseattle

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The Gatherings 2018 event included Southern Baptist ERLC President and lead progressive  mouthpiece Russell Moore    https://thegathering.com/event/speakers/



Russell Moore is president of the Ethics & Religious Liberty Commission of the Southern Baptist Convention, the moral and public policy agency of the nation’s largest Protestant denomination.


Later on Facebook The Gathering Fred Smith voiced high praise of Russell Moore

The Gathering

September 21 ·

“He is iraenic and a peacemaker because he is at peace himself.” Fred Smith Dr. Russell Moore #gathkeybiscayne




We find in the Word of God in plain view- the glorious truth that the “Globalist” Christians thinking that their partnership with the world and global goals are the work of the gospel or have any lasting value is pure modern myth. How fool hearted for evangelical ministers to think these efforts to ally with a system hostile to God can constitute the establishment of His Kingdom  or that working for the betterment of a world under Divine judgement is in keeping with the commandment not to love the world and for those who use its systems ,we warned  not to be caught up in them.(1 Cor 7:31)

Psalm 33

4 For the word of the Lord is right,
And all His work is done in truth.
He loves righteousness and justice;
The earth is full of the goodness of the Lord.

By the word of the Lord the heavens were made,
And all the host of them by the breath of His mouth.
He gathers the waters of the sea together [b]as a heap;
He lays up the deep in storehouses.

Let all the earth fear the Lord;
Let all the inhabitants of the world stand in awe of Him.
For He spoke, and it was done;
He commanded, and it stood fast.

10 The Lord brings the counsel of the nations to nothing;
He makes the plans of the peoples of no effect.
11 The counsel of the Lord stands forever,
The plans of His heart to all generations.
12 Blessed is the nation whose God is the Lord,
The people He has chosen as His own inheritance.

13 The Lord looks from heaven;
He sees all the sons of men.
14 From the place of His dwelling He looks
On all the inhabitants of the earth;
15 He fashions their hearts individually;
He considers all their works.

16 No king is saved by the multitude of an army;
A mighty man is not delivered by great strength.
17 A horse is a vain hope for safety;
Neither shall it deliver any by its great strength.



Psalm 2 continues and  offers us in no uncertain terms the outlook of God and mankind’s rebellious efforts to save himself or his world – and directly points out who and how His Kingdom is established .

He who sits in the heavens shall laugh;
The Lord shall hold them in derision.
Then He shall speak to them in His wrath,
And distress them in His deep displeasure:
“Yet I have set My King
On My holy hill of Zion.”

The best we hope for our herd of global pastors and Evangelicals is that the failure of their plans and seduction of the church will dawn on them before the house of cards they are helping to build collapses on their heads. Let us pray to that end.

Have Mercy O Lord  and awaken the sleeping giant of the real global church .

Worldview Weekend Interview. Shedding Light on the False Gospel Movement in the Church.

On December 2nd Brannon Howse and I discussed the Authoritarian movement among evangelical churches starting at minute 13 on the first link and then move into detailed discussion of the globalist, social justice , Marxist infiltration into  our seminaries ,  denominations and church planting/ missions organizations









Pictured above is Albert Mohler at the SBC Dallas 2018 panel discussion on “Removing the Stain of Racism from the SBC.”

Mohler’s glaring racial hypocrisy will be shown in the article below.

(As this article is being released my home town Birmingham Alabama is suffering the national spot light as a mall shooting during the holiday shopping season is being turned into a stage for Black Lives Matter and the National media circus. https://www.nytimes.com/2018/11/24/us/alabama-mall-shooting.html   The dread of watching a repeat performance of the horrific racial TGC and ERLC event in Memphis being repeated among our residence of all races- creeds and ethnic origin is too much to remain silent over. Birmingham, Alabama needs the Gospel- Al Mohler and Russell Moore – NOT   a racial movement in our churches driven by hypocritical Baptist professors of Theology and progressive politics. Please- NO MORE)


Rev Thomas Littleton                                                                                                                   11/27/2018

Race and Racism in our culture are hotbed issues in the political arena and in the daily news. It is reported that some $85 million and counting have gone into Black Lives Matter to fuel that organization’s racial narrative alone. There is always power and advantage to be gained by those who promote racial division, who are determined to distort issues and manipulate people along racial divides.  In the church, sad to say, there are many with the same motive and willingness to use these same tools of the trade. Instead of slavery, some Evangelical leaders want to promote an endless “reconciliation” as a means of enslaving of the Church to their racial narrative and forcing them to maintain ownership of it.

This writer grew up in the deep South and in the 1960s. By the mid-70s things were changing and, by the 80s, racial discrimination was greatly reduced. Many people on both sides of a once racially divided city and region have seen great progress in moving beyond race and racial divides especially in the church. In 2018 we have a generation that do live in a largely post racial generation and who look at the politized narratives of today and wonder what is behind them. In the Church we can and should be far removed from racial identity politics. It is not sinful to be white or black or Hispanic or Asian or to value our respective cultures and ethnic diversity. My own family is comprised of 5 ethnic groups and 6 nationalities. It is not so easy to conflict such genetic diversity and this is true of more Americans than not. There really are such distinctions that have no trace of racism whatsoever. In the Church we celebrate a higher identity –

Ephesians 2:14-16 Christ our Peace

14 For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, 15 having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, 16 and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity.

This writer was also part of a church body in the ethnically diverse and often racially charged New York City for over a decade. In that body of believers over 100 nationalities worshipped the King of Kings side by side under one roof in five services each week and then went forth as yoke fellows to minister in our diverse neighborhoods daily with virtually no focus on race or the many ethnic differences represented. Race was a non-issue because of Christ and the great common ground our mutual faith provided. It is possible for true Christians to live and worship and serve together in such an atmosphere. The great common bond is the shared joy and life of redemption by which means our sins have been forgiven and we no longer identify by them. What remains a mystery is how the constant drum beat of selective remembrance of the racial histories of others can serve the Southern Baptist leaders who are hounding the church about reconciliation.


In November of 2018 the Baptist Press announced that Albert Mohler was elected Vice President of the Evangelical Theological Society. In that article, a brief bio of Mohler noted that “Mohler, now in his 25th year as president of Southern Seminary, has been at the forefront of public theological dialogue in evangelicalism. In addition to his responsibilities at Southern, Mohler also is the seminary’s Joseph Emerson Brown Professor of Christian Theology.”

The SBTS archives and special collections reveal the pivotal role played by Joseph Emerson Brown in the history of SBTS.  After the Civil War, the seminary faced closure. “The seminary community faced other challenges. The faculty carried out constant fundraising efforts in the 1880s and traveled extensively to solicit donations. Notable successes included fifty thousand dollars from U.S. Senator Joseph E. Brown of Georgia and twenty-five thousand dollars from prominent Baptist oilman J. D. Rockefeller.”

While Mohler is being admired for his more than 3 decades of involvement at ETS and 25 years as President of SBTS, a careful look at the Joseph Emerson Brown Chair he has proudly occupied for 13 years reveals a very disturbing fact:

Joseph E. Brown

“Joseph E. Brown made a fortune in the growth of the Railroad industry after his term as Governor of Georgia, during the lead up to and the duration of the Civil War. He was Georgia  Governor and served 2 terms after which he went on to be elected senator and serve on the supreme court of Georgia. According to his biography Brown was ‘A former Whig, and a firm believer in slavery and Southern states’ rights, he defied the Confederate government’s wartime policies…. He denounced Confederate President Jefferson Davis as an incipient tyrant, and challenged Confederate impressment of animals and goods to supply the troops, and slaves to work in military encampments and on the lines. Several other governors followed his lead.”

According to Douglas Blackmon’s Slavery by Another Name: The Re-Enslavement of Black Americans from the Civil War to World War II (2008), p. 347, Joseph E. Brown owned slave mines of the cruelest sort:

“The most powerful politician in Georgia from the 1860s until his death in 1894, Brown, still contemptuous of the Emancipation Proclamation, filled his mines with scores of black men forced into the shafts against their will. A legislative committee visiting the sites the same year [Brown sold] them said the prisoners were ‘in the very worst condition…actually being starved and not having sufficient clothing…treated with great cruelty.’”

Albert Mohler has held the position of Joseph E Brown Professor at Southern Baptist Theological Seminary since 2005.

Southern trustees elect Mohler to storied chair of theology

“LOUISVILLE, Ky. (BP)–Southern Baptist Theological Seminary’s board of trustees has elected President R. Albert Mohler Jr. to the Joseph Emerson Brown Chair of Christian Theology.

“The chair has been held by other giants on the landscape of Southern Seminary’s history such as founding President James Pettigru Boyce and E.Y. Mullins, seminary president from 1899 to 1928. Mohler was elected the seminary’s ninth president in 1993.”

Fellow Southern Baptist Race Baiter, Russell Moore, now head of the Ethics and Religious Liberties Commission, had the greatest of praise for Mohler’s ascent to the esteemed position in 2005:

“It is an historic chair in systematic theology and we believe an historic president like Dr. Mohler deserves to be teaching from this chair,” said Russell D. Moore, Dean of the School of Theology and Senior Vice President for Academic Administration, after the Seminary Trustee action on April 26. “This will be a great and momentous act in Southern Seminary history.”

“The chair is named in honor of Joseph Emerson Brown, who served two terms as governor of Georgia during the Civil War and played a critical role in keeping Southern Seminary from closing on two separate occasions.

“The first came during Reconstruction in the 1870s. The seminary, then located in Greenville, S.C., emerged from the Civil War financially destitute and faced closure. Brown, a seminary trustee, donated $50,000 which kept seminary doors open and left the institution in sound fiscal health for many years.

“In the 1870s, $50,000 was worth what is now several million dollars in constant cash,” Mohler said. “It answered the question as to whether the seminary would survive. It actually allowed the seminary to go from a question of survival to the reality of thriving.”

Mohler was equally proud of the honor bestowed on him as he assumed the staunch advocate of slavery SBTS chair:

“This means more than I can say,” Mohler said of the trustee action.

“Especially with Dr. Boyce and Dr. Mullins holding that chair during their presidencies, it is an historical connection that speaks to my heart and to the sense of calling.

“It also is a reminder that the Lord has used significant individuals [such as Brown] to make this institution what it is. Some of these names are inscribed on buildings, some are memorialized in scholarship and professorships, and it is easy for us to forget what they meant and who they were.”


What Mohler did not say about his Chair is disturbing. Joseph E. Brown boasted, “One thing every white man knows, regardless of how low his estate, he is the better of every black man.”  As it is recounted, “He saved The Southern Baptist Theological Seminary financially in the 1870s.[1] There is now an endowed chair, the Joseph Emerson Brown Chair of Christian Theology at the institution.[2]

Dr. Mohler, you have been sitting atop the “Stain of Racism” in the SBC. Yet you castigate all Christians as “racists” knowing full well that the Joseph Emerson Brown whom you praised in 2005 as “a significant individual” “that the Lord has used…to make this institution what it is” was a white supremacist who bred the racial hatred which fueled slavery and led to the carnage of the Civil War. In your September 2018 Q&A below, after you acknowledge Joseph E. Brown’s true character, your feigned sympathy for victims of oppression rings hollow:

Albert Mohler – Ask Anything Live (Episode 8)

The low view of Joseph E. Brown you expressed in your September 2018 Q&A utterly contradicts the high praise you and Russell Moore lavished on Brown in the 2005 Baptist Press article. One would think that, as President of SBTS, you would be zealous to repudiate that professorial chair and retire it immediately.  Instead, the rhetoric of critical race theory in the SBC continues unabated, dividing the black and white races in unison with the secular culture which seems to be fomenting the next American Civil War.

Image result for joseph E brown

The Atlanta Journal Constitution points to the ironies of Brown’s legacy still being celebrated in Georgia.

“Case in point, Atlanta’s Brown Middle School. Located in the city’s West End neighborhood, it has a mural in its auditorium of black leaders such as Rev. Martin Luther King Jr. and Harriet Tubman.  It is an interesting juxtaposition for a school named after the Georgia governor who opposed the abolition of slavery and pushed the state into the Civil War.

“Like many who were Confederates for four years, Joseph Emerson Brown shows the complex and multi-layered history that is the South. He reentered American society after the war and served in key positions. He helped start the Atlanta public school system and served on its board for 25 years until his death in 1894.”

While it is debatable that removing confederate statues and legacies from public view in the South will change or ease the modern day politized racial tensions that drive them, the stark irony of Mohler’s hypocrisy in “Removing the Stain of Racism in the SBC” while holding the Professorship endowed by Joseph Emerson Brown is beyond disgusting. Russell Moore loves riding the nerve of fellow Southern Baptists over racism but has only praise for its legacy upon which his mentor, Mohler, sits enthroned while teaching future generations of pastors and missionaries. Mohler is quick to recount the “fortune” that $50,000 represented in the post-Civil War era so it appears the money speaks louder than the racial heritage its donor represents to the sensitive Drs of theology, Mohler and Moore.


During the lead up to the 2018 midterms, The Gospel Coalition and the Ethics and Religious Liberties Commission of the SBC outed themselves and the masquerade is OVER. The efforts of these organizations to use issues like Race, Immigration, Refugees and Sexual and Gender minorities as essential values driving Evangelical voters, thus producing a Social Justice Christian Voter block, is now undeniable.  No longer can the Genie of progressive political change be hidden or forced safely back into the bottle of neo Calvinist theology. No effort needs to be wasted in denying the retooling, re-thinking or re-messaging operation. Tim Keller and Russell Moore ARE political tools of the progressive political left and no thinking Christian need ever mistake them as anything else. By now it is clear they are bringing all their resources to bear upon unhinging the Evangelical vote from the conservative wing of the Republican Party, its family values platform and even from the “single issue voting” of pro-life convictions.

Advancing the insane narrative of the radical Left may be working for some but a growing number of evangelicals have seen the light and an alarm has gone off in the collective Evangelical mind. How can our leadership from TGC/ ERLC be operating on Biblical conviction or principle while at the same time attempting to redefine family and weaken the pro-life base among evangelical voters by broadening pro-life to embody progressive policies like refugee resettlement, racial identity politics and the global goals of the United Nations?


For years parachurch ministries like TGC and their denominational affiliates have enjoyed unquestioned influence in Reformed circles as they touted the resurgence of theology among the Young Restless and Reformed. With a massive internal media machine, huge funding and inroads into our seminaries, the talking points of evangelical media has been changing rapidly. Some few smelled the distinct odor of progressive politics and compromise, but the turning point came in April 2018 with the ERLC/ TGC co-sponsored event called MLK/ 50. The rush to shame white evangelicals, deify racial reconciliation, vilify Southern Baptists as worshipping Jim Crow and alienating African Americans by voting for President Trump, and swimming in a swamp of white privilege – just did not thrill the souls or resonate with believers both black and white who live far beyond the realm of the rhetoric of CNN or TGC. By the end of MLK/50, social media in the SBC and PCA circles were lighting up and the bluesy sound of the “Thrill is Gone” filled the air. The TGC/ ERLC star was and is fading.

By the time June rolled around and the Southern Baptist Convention held its annual meeting in Dallas TX, the reconciliation mantra was full bore. Messengers were being told to “Check your privilege” at the door. Every sermon and most of the reports from the platform contained the obligatory nod to Racial Reconciliation and even one messenger attempted to force an amendment to one resolution up for vote to include a demand that Vice President Pence make a similar statement in his upcoming address to the Convention. In the press room, a host of years old racially packed ERLC materials and books were left out for members of the press like dead animals at a cat owners’ doorstep. One of these was a 2015 collection of essays titled “Removing the Sin a Racism from the Southern Baptist Convention.”


Albert Mohler’s SBTS incubated the development and growth of the most radical pro LGBTQ+ movement Evangelicals have seen to date. Three weeks before the SBC Dallas meetings the story broke of the radical LGBTQ+ Revoice conference with deep ties to Al Mohler’s Seminary SBTS and to the ERLC. One of the most controversial parts of Revoice prior to the late July conference was its boast of the Treasures of Queer Theory and Queer Culture for the Church and the New Jerusalem.” At the annual meeting, this author personally interviewed Dr. Mohler about his concerns over Revoice. Dr. Mohler expressed agreement with the problematic language on Queer Theory but left the interview and headed to the CP Stage for panel discussion on the retreaded 2015 book and topic of “Removing the Stain of Racism from the SBC.”   Mohler contributed a chapter to the book and sat down with his other contributors, most if not all SBTS affiliates, and the compiler of the article, author Kevin Jones. In the panel discussion, Critical Race Theory was mentioned, highlighting the irony that Dr. Mohler had just agreed that Queer Theory being touted by his recent New Testament Instructor and Revoice Founder, Nate Collins, was using in the LGBTQ+ Christianity conference was problematic. Mohler at minute 3 asserted that the SBC was “born in racism and Jim Crow.” He further asserted that the “stain of Racism will never be completely removed from the denomination this side of eternity and therefore we must always work to do what we can to address it.” Mohler continued at minute 5 to say, “racism is a stain we will always be dealing with in the SBC but if handled rightly ….” Here we are given the clear message that this effort to drive the wedge of race will be ongoing in the SBC.



Near the end of the panel discussion in Dallas on Removing the Stain of Racism there is a discussion about how to start dealing with the stain – the books co- compiler Kevin Jones boast the contribution of new-ager Dallas Willard to his own personal journey and advocates the infusion of, in his view, a racially balanced selection of books into homeschool, Christian School or public schools curriculum. He asserts that other higher educational faculty do the same integration of their “approved” racial reconciliation books. This is no different than what public schools are doing in designing curriculum to “confront white privilege . The panel discussion also revealed that some of its members are working with NAMB to take White pastors to Zimbabwe and use their book Removing the Stain as curriculum for some type of “SBC Spiritual Race Journey “  to free participants of their own stains. All this while the nation of Zimbabwe is undertaking a government appointed landgrab and potential genocide in white farmers in their country President Robert Mugabe demands that 3000 of the nations 4500 white owned farms be given over to black occupation even after 112 years of ownership. It seems


Mohler and Moore are positioning their team to keep their racial spin front and center in the SBC. Fellow Mohler panelist and SBTS guy, Curtis Woods, was selected to serve on the resolutions committee which decides which submissions for official positioning on key current issues will come each year before the Baptist Messengers in the annual Convention meetings. Mohler and Moore appear to have “leveraged their privilege as Curtis suggest to make this strategic placement  on the Committee .This is little more than Critical Race Theory and Racial Identity Politics SBTS style but this strategy will keep the racial issues, as Mohler and Moore want then seen, front and center.

KBC’s Woods named to SBC’s Committee on Resolution

Published April 3, 2018


DALLAS—The Kentucky Baptist Convention’s associate director for convention relations, Curtis Woods, has been selected to serve on the Southern Baptist Convention’s Committee on Resolutions during its Annual Meeting in Dallas on June 12-13.

“I am absolutely humbled by the invitation to serve our messengers, and a watching world, on this committee. God has providentially selected a diverse group of thinkers who will help each resolution reflect a clear voice in chaotic times,” Woods said.

Curtis Woods, Associate Executive Director for Convention Relations

“Woods, a contributing author to “Removing the Stain of Racism from the Southern Baptist Convention,” is a member of Watson Memorial Baptist Church in Louisville.”


D.A. Horton, a Hispanic minister in the SBC who works with NAMB and pastors a church in Long Beach, explained in 2016 how the advance of minorities in the SBC was launched through an affirmative action approach.

  1. Ministry leadership at; the ERLC, NAMB and IMB – Dr. Russell Moore, Kevin Ezell and David Platt have been game changers regarding the rebranding process of the SBC in the eyes of ethnic minorities. Not only have initiatives been created to recruit, train and send qualified minorities on the field for service, key leadership positions with influence and decision-making capacities have been extended to competent and qualified emerging minority leaders.”

The sad reality is that Southern Baptist efforts to deal with the race issue in our culture and in our churches have little to do with reality. The real time progress in racial relations is virtually ignored. The glaring self-exemption among leaders like Albert Mohler and Russell Moore are nauseating and reek of the worst kind of hypocrisy.  Young black men in the SBC are being used and exploited to drive, not true reconciliation, but the worst sort of racial division – the sort that profits those who enslave us all in their false narrative. Kingdom goals and Gospel causes are not served in the least, and using white guilt or black anger has zero redemptive drive and will produce no peaceable fruit of righteousness.


Here are just a few of the many prongs of the racial division in the TGC ,SBC and PCA circles . It is an honest question to ask where is redemption and forgiveness and unity – in fact where is the Gospel in any of this so-called Gospel Issue movement?

Red Yellow Black or White- just stop when you have had enough:

The TGC / ERLC hard sell – you must buy this book


Race baiting in the Chapel at Covenant College by Jamar Tisby  of RAAN/ Witness  a Black Christian Collective –“The Long History of Racism in Reformed Theology “


The TGC/ ERLC handbook for the Racial Narrative


TGC celebration of WOKE Church – keeping white privilege on the ropes and checked at the door. https://www.thegospelcoalition.org/blogs/thabiti-anyabwile/woke-is/

And the turning point for many Christians who have had enough of the Social Justice narrative in the SBC and PCA came with this horrific Critical Race Theory Extravaganza in Memphis by TGC and ERLC in which Russell Moore accused white Christian in the South of worshipping Jim Crow as Jesus and Thabiti Anyabwile – who still uses his black Muslim identity / name knocked the conversation out of the actual Gospel  ball park .

http://mlk50conference.com/   ( warning Sane individuals or people with high blood pressure  should not attempt to watch more than one of these videos in a 24 hour period.

Part of ERLCs ongoing legacy from the MLK/50 race-fest was for political operative and former TN Republican Party Executive Directer Brent Leatherwood to announce the establishment of a MLK Scholarship endowed at the announcement with $1,5 million dollars from Lord only knows where . SBTS ,SEBTS TEDS (TGC headquarters) Wheaton are named among the 20 schools participating in the Scholarship . It is fair to say the Dream Forward MLK Scholarship Initiative will serve to honor MLK/ 50 and its sponsors ERLC and TGC more than it will honor the legacy of Dr. Martin Luther King. http://mlk50conference.com/memphis/




While touting the racial divide the SBC leadership are furthering it, if anyone is paying attention. When we consider that the core message of the Gospel is forgiveness, how can the endless remembrance of past sins – in many cases the sins of fathers or grandfathers over the generations – represent the true Gospel message? When is forgiveness truly embraced and who grants absolution? Only God can forgive sin and transform a human heart. Where is the past sin of Christians deposited? It is cast into the depths of the sea and remembered no more. Micah 7:19.

Birmingham Alabama does not need more of the SBC leadership driving the racial divide in the name of racial reconciliation. All of it in light of TGC and ERLCs midterm rhetoric appears to little more than progressives in the SBC attempting to further their drive to creat a Christian Socila Jutice Voter in our denoiminations. Our painful history does not need to be dredged up and exploited to provide a canvas for Albert Mohler or Russell Moore to spread their politicized racial messages while they sit on theological chairs celebrating the racist heritages of those who endowed them, like the white supremacist, Joseph E Brown.

Birmingham and cities across the nation and the world and the Southern Baptist Convention need the Good News that God was in Christ reconciling the World unto Himself and has committed to us the Ministry of Reconciliation.  2 Corinthians 5:11-21.  We have a higher calling and a greater task and need better leadership than those who want to exploit race in the Church for their own gain.  Stop the Madness or don’t bring it to our town.



By Thomas Littleton                                                                                                               11/15/18

Image result for mark dever , jonathan leeman , politics 9marks

In an event at the 2018 Southern Baptist Convention, Mark Dever, the founder of 9MARKS and pastor of Capitol Hill Baptist Church in Washington DC, took on the topic of politics with pastors. The subject was addressed by featuring a book, How the Nations Rage: Rethinking Faith and Politics for a Divided Age; and the event itself was titled “Nations Raging Church Unchanging.”


The guest on the two-man panel was 9MARKS editor, Jonathan Leeman. Free copies of the book were provided for all who attended. Leeman’s bio at The Gospel Coalition reads:

Jonathan Leeman is an elder at Cheverly Baptist Church in suburban Washington, DC, editorial director for 9Marks, and the author of How the Nations Rage: Rethinking Faith and Politics for a Divided Age (Thomas Nelson). You can follow him on Twitter at @JonathanLeeman.”


(Biblical warning against philosophical arguments :Colossians 2:6-10

As you therefore have received Christ Jesus the Lord, so walk in Him, rooted and built up in Him and established in the faith, as you have been taught, abounding [d]in it with thanksgiving.

Beware lest anyone [e]cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ. For in Him dwells all the fullness of the Godhead [f]bodily; 10 and you are complete in Him, who is the head of all [g]principality and power.)

Dever began the discussion by asking the pastors a question: “If you have found the last two years more challenging in ministry because of politics then please stand. I would be standing with you.” Ironically, only one person of those in view of the camera stood up. The event appeared to be addressing a problem that does not exist among those in the audience.  Undeterred by the weak response, the event moved forward. Dever and Leeman appear to have planned the event as their contribution to the rhetorical chorus of Russell Moore and his underlings at the Ethics and Religious Liberties Commission, who have been exhorting Southern Baptists to unhinge themselves from the Republican Party and allow themselves to think outside the conservative political box. The menacing word “Rethink” was employed to persuade the attendees that it’s time to reconsider their politics “for the sake of the Gospel.”  The stage for further discussion was set by a nasty inhouse tweet from 9MARKS leadership concerning the appearance of Vice President Mike Pence at the Convention. Overlapping his editorial work for The Gospel Coalition, Leeman tweeted:

The Gospel Coalition

June 13 ·

“I’m sitting here at the Southern Baptist Convention. Earlier today Vice President Mike Pence addressed the convention. We were told he initiated the offer to speak. I wish we had not accepted.”


In a follow-up article, perhaps to explain away his rude tweet, Leeman presented four points for publication by the Gospel Coalition titled “Truth, Power and Pence at The SBC.”  Though he asserts he remains neutral about Pence, it is hard to imagine Leeman’s tone would have been the same were he not breathing the air of the “Never Trump” culture of progressives in the SBC leadership. Leeman’s article suggests that politicians should not be in the pulpit but in the pew. The presence of Pence on the platform at the SBC “undermines the evangelistic and prophetic witness, tempts us to misconstrue our mission, subverts the gospel purposes to the purpose of that political party, and hurts the unity of Christ body.”  Leeman does not, however, have a problem with a political science major and economics editor, like himself, expressing his political views to SBC ministers on the 9MARKS stage.

Another 9MARKS affiliated pastor, Dever disciple and ERLC Council member, Garrett Kell, had proposed an amendment to one of the resolutions coming to a vote on the floor—an amendment to have the Vice President disinvited the day before he was to speak.  The coordinated anti-Trump, anti-GOP tone revealed a desire to influence SBC messengers and pastors on the subject of politics and a brazen intent to alter political sentiments away from their standard conservative social and moral moorings toward Social Justice progressivism.  More on that in a moment.

Little information about Leeman was published in his official 9MARKS bio, only that prior to coming to 9MARKS he worked as editor for an unnamed economic magazine in Washington D.C.  However, 11 minutes into the video Mark Dever made a startling revelation: “Jonathan has a Masters in Political Philosophy from the London School of Economics. It’s very dangerous for him to answer a question (from the audience). You’re going to get bored really fast.…”  As Dever tried to laugh off and preempt the likelihood of a lengthy answer he, in fact, made a startling revelation. The 9MARKS editor’s book is not simply a gospel look at politics and voting patterns in the SBC. Indeed, Devers friend and editor is a skilled marksman in political philosophy. There is more behind the talking points than 9MARKS’ Reformed Theology.


Leeman does have theological degrees but his Masters level degree and education at the London School of Economics calls for a closer look into the shaping and source of his politics and political rhetoric. The famed London School of Economics is a Fabian Socialist institution, according to the Fabian Society archives held at the LSE which was founded by the radical Fabian Socialists in 1895.

The London School of Economics & the New Statesman


“Two other abiding contributions of the Sydney Webbs that persist until the present day are the New Statesman magazine and the London School of Economics.


“Today, the society and the LSE continue to work closely together. The London School of Economics holds the Fabian Society archives including extensive correspondence and early photographs of Fabian Society events. It is also home to the Fabian window, a stained-glass image of early Fabians, designed by George Bernard Shaw.”

The Fabian Society coat of arms in the window of the LSE is a wolf in sheep’s clothing.  Its stated mission: “The Fabian Society is a British socialist organisation whose purpose is to advance the principles of democratic socialism via gradualist and reformist effort in democracies, rather than by revolutionary overthrow.

According to its website, “The London School of Economics and Political Science (LSE) is a world class centre for its concentration of teaching and research across the full range of the social, political and economic sciences. Founded in 1895 by Beatrice and Sidney Webb, LSE has an outstanding reputation for academic excellence”

More information on LSE / Fabian Society is available in these sources:

https://oll.libertyfund.org/pages/george-bernard-shaw-1856-1950-and-the-fabian-society ß Libertarian org co-sponsored by Acton Institute

See: https://oll.libertyfund.org/pages/co-sponsored-program

https://www.amazon.com/Third-Way-Politics-Century-Pamphlets/dp/0716305887   author is Tony Blair



Leeman’s response to Dever and a question about the Augustinian two parallel Kingdoms was to assert that he sees all things in black and white terms – those who love and serve God and those who love and serve themselves.  Somehow, Leeman intended to blend the Third Way Rhetoric of his Fabian Socialist education into this SBC discussion of politics without anyone noticing.  For the remainder of the meeting, Dever and Leeman took questions from the audience of Pastors and ping ponged the discussion between themselves, covering topics like “how to pray for the government,” “Voter guides,”  “community service,” “racism,”— all pointing the pastors to a Social Justice position as a sort of Third Way middle ground that is “biblical.” Leeman then brought up the issues that “polarize Right and Left Christians.”


At minute 48, Dever asked the Golden Ticket question into progressive voting patterns for their followers in the SBC: “What about single issues voting.” By this Dever was echoing his fellow change agents in the ERLC and TGC.  Among evangelicals, Pro- Life Voters are their single biggest obstacle to social change in the Church. Dever therefore asserted that one issue voting is the root of the racial divide he proports to exist among white and black Christians.

“African American Christian voters realized a long time ago that there are going to be a bunch of different issues affecting us.  So I can support a candidate I don’t agree with on some issues, which nothing may get done about anyway, because I do agree on other issues where they can help do something.  Can we, even if we don’t accept the position ourselves, can we make room for that in our church as a morally legitimate argument and option?”

Dever added, “Many white Christians act like that [single issue voting] is the only morally legitimate way of voting … I would certainly like to question that.”

Of course, if you have not figured out that the one issue Dever is talking around is the fight to end Abortion, the puzzlement is about to end.


Leeman made his pitch by asserting that “one of Satan’s greatest successes is dividing majority /minority Christians politically through that particular issue.” He finally named – or nearly named “that issue” as being the pro-life problem. The dance around the issue was exhausting as Leeman made his case for a Third Way compromise:

“Satan is psyched over the issue [having achieved the divide]. He sees division in the church and that we don’t trust each other. You’re voting for them? [pro-choice] You must not care about justice. I don’t even know if you love Jesus, right? I question your Christianity, and just rank division in the church. [Leeman indicated the conflict is like fist to fist combat. Again, Leeman asserted,] “This is where we have to allow for Christian freedom. Remember Romans 14 and differently calibrated consciences and that we are united around the gospel and not around how I make my decision on who or who not to vote for.

”So I can understand how a person might, and I might not agree with it, but I can understand how a person might decide, ‘Well, look I’m not pro-life but there have been Republican pro-life quote/unquote candidates in the White House for the last number of decades and the laws haven’t been overturned and, meanwhile, I think that, let’s just say, hypothetically, that the welfare policies of these candidates actually decreased the number of abortions in such an such a state and actually brought the number of abortions down and so, although they are pro-choice, I think they have actually helped the abortion issues as apposed to your Republican candidates. I might not personally agree with that argument. I might say that is wrong for reasons x, y and z. Nonetheless, I can understand how a Christian can in good conscience make that argument. Therefore, I am going to leave space for that particular option for Christians.  Unlike, and now it’s possible we get to an issue of ‘I’m going to vote for a pro -Nazi or a pro Klu Klux Klan candidate, a Communist Party candidate in China, well I’m going to restrict a bit more. There are parties, there are candidates that I think are beyond the pale… but we are still in a place in America where we are in a two-party system where Christians in good conscience can make two different kinds of arguments and we need to leave space for that. …If we don’t, we risk subverting Christianity and the Gospel to Party identity—and how’s that going for us? Not very good I don’t think.”

Dever closes with his opinion that one of the “glorious opportunities” the pastors in the audience have is to follow Jonathan Leeman’s Third Way compromise on abortion for the sake of church unity. “…you can build the kind of love and unity that the unbelieving world around you does not understand. And I think that in an increasingly fractured society, and I think there are economic motives behind that, and that they learn how to sell the base either direction, and they milk it, and they get money, they sell data.  I think there are a lot of powerful forces pulling us apart.  And I think the local church is on the very front lines of displaying a unity in Christ that transcends those decisions. So, brother pastor, of all people, you must learn how to communicate with people who disagree with you on secondary and tertiary matters and part of that is deciding what those issues are you have to agree on and what you disagree about and THAT is where having a plurality of elders will help your local church. Have a plurality of elders in that single site, single service church that meets on the Lord’s day… do that and that plurality of elders will help you be discerning about what issues you should or should not allow liberty in.”


Dever and Leeman have just taken an hour with several hundred pastors at the SBC Dallas conference and moved them away from conservative Christian values – accused them of racism for voting conservatively, increased their suspicion of conservative candidates and warped the narrative of moral issues to the point of embracing the genocide perpetrated by the pro-abortion lobby that the last pro-choice president funded with half a billion dollars per year of taxpayer $$$.  Clever Dever and his London School of Economics Fabian Socialist-trained editor have just nuanced these pastors (perhaps your pastor was among them) toward the Third Way Sweet Spot of false social justice progressivism.

Putting this in to non-nuanced terms, Leeman and Dever are saying that to be a staunch pro-life supporter / voter means we are playing into Satan’s hands to bring about racial division. You are causing the racial divide and enabling the cause of Satan in the church. Being pro-life means you are a divider. Dever then wraps up the squeeze play by asserting that it is the calling of pastors to decide these issues for their flocks and with the help of a “plurality of elders” they can decide what to allow, and not to allow, their congregations to carry convictional stands on.  Clearly, in the Dever-Leeman world, pro-life is not allowed to be such a conviction for Christian Voters.  Welfare, Healthcare, Racial Reconciliation – these are the real issues for believers or the ones they will allow you to have.


In the close of Leeman’s anti-Pence article for TGC he asked the question, “To my Southern Baptist brothers and sisters, whom I love: how would you say we’ve been doing lately at speaking up against the powers that be? Or here’s another question: is it possible we just got played?”

Given what happened in SBC Dallas 2018 Convention on the 9MARKS stage with a leading SBC pastor and his Fabian Socialist-trained political philosopher, it is far more likely the SBC itself was being played, and whose pastors are being led like sheep to the recruiting offices of the agents of social change.

The Fabian Society was founded by members of the British Eugenics Society whose socialist agenda involved population control for “race betterment.”  A co-founder of the Fabian Society, Havelock Ellis, was also president of the Eugenics Education Society and the mentor of Margaret Sanger, the founder of Planned Parenthood Federation of America.

Recommended sources on the collaboration of the Fabian Society, LSE, Eugenics Society and Planned Parenthood:

“The Socialist-Capitalist Alliance: the Fabian Society, the Frankfurt School, and Big Business,” Part I, by Clare Ellis

“Part of the strategy of the Fabian Society for gaining power gradually was infiltration and replacement. It sought allies in the universities, Churches, and newspapers, trained speakers, writers, and politicians, and indoctrinated young scholars who would eventually infiltrate educational institutions, government agencies, and political parties to promote Fabian socialism. For example, Henry Hutchinson, a Derby Fabian, left a generous sum of money (£20,000) to the Society for ‘propaganda and other purposes,’ which was ‘used by the Webbs, Graham Wallas and [George Bernard] Shaw to found a research institute to provide proof positive of the collectivist ideal.’

“In 1895 the Webbs, Shaw, and Wallas set up this institute as a branch of the University of London, called the ‘London School of Economics and Political Science’ (LSE). According to Kerry Bolton it ‘provides an influential means by which Big Business can foster its [Fabian Society] aims’ … According to the UK Fabian Society’s own website, ‘[t]oday, the Fabian Society and the LSE continue to work closely together.’…

“According to Bolton, a friend of Ernest Cassel (1852-1921), Lord Haldane, said: ‘Our object is to make this institution a place to raise and train the bureaucracy of the future Socialist state’ (Bolton, p. 102)”

Havelock Ellis, Little Essays on Love and Virtue (1922)

“Socialism also brings us up against a hard rock of eugenic fact which, if we neglect it, will dash our most beautiful construction to fragments.” (p. 150)

“Still, whether we like it or not, the task of speeding up the decrease of the human population becomes increasingly urgent.” (p. 176)

Havelock Ellis (Wikipedia)

“Havelock Ellis (1859- 1939), was an English physician, writer, progressive intellectual and social reformer who studied human sexuality. He was co-author of the first medical textbook in English on homosexuality in 1897, and also published works on a variety of sexual practices and inclinations, as well as transgender psychology. He is credited with introducing the notions of narcissism and autoeroticism, later adopted by psychoanalysis. Like many intellectuals of his era, he supported eugenics and he served as president of the Eugenics Society…

“He joined The Fellowship of the New Life in 1883, meeting other social reformers Eleanor Marx, Edward Carpenter and George Bernard Shaw…

“Ellis was a supporter of eugenics, in line with many others of that era. He served as vice-president to the Eugenics Education Society and wrote on the subject, among others, in The Task of Social Hygiene:

“Eventually, it seems evident, a general system, whether private or public, whereby all personal facts, biological and mental, normal and morbid, are duly and systematically registered, must become inevitable if we are to have a real guide as to those persons who are most fit, or most unfit to carry on the race.

“The superficially sympathetic man flings a coin to the beggar; the more deeply sympathetic man builds an almshouse for him so he need no longer beg; but perhaps the most radically sympathetic of all is the man who arranges that the beggar shall not be born.”

The British Eugenics Society Tree: The American Eugenics Society

“The American Eugenics Society (AES) was established in 1922, as a result of the Second International Conference on Eugenics that took place in New York in 1921. … Prominent members and sponsors include J.P. Morgan, Jr., Mrs. Mary Duke Biddle, Margaret Sanger, and John H. Kellogg… After Roe v. Wade in 1972, the society was reformatted as ‘The Society for the Study of Social Biology’…”

Margaret_Sanger  (Wikipedia)

“While researching information on contraception, Sanger read treatises on sexuality including The Psychology of Sex by the English psychologist Havelock Ellis and was heavily influenced by it. While traveling in Europe in 1914, Sanger met Ellis. Influenced by Ellis, Sanger adopted his view of sexuality as a powerful, liberating force. This view provided another argument in favor of birth control, as it would enable women to fully enjoy sexual relations without fear of unwanted pregnancy. Sanger also believed that sexuality, along with birth control, should be discussed with more candor, and praised Ellis for his efforts in this direction. She also blamed Christianity for the suppression of such discussion.”

“In 1929, Sanger formed the National Committee on Federal Legislation for Birth Control… In 1937, Sanger became chairman of the newly formed Birth Control Council of America… In 1948, Sanger helped found the International Committee on Planned Parenthood, which evolved into the International Planned Parenthood Federation in 1952, and soon became the world’s largest non-governmental international women’s health, family planning and birth control organization. Sanger was the organization’s first president and served in that role until she was 80 years old.”

1 Kings 22 : 16-23

16 So the king said to him, “How many times shall I make you swear that you tell me nothing but the truth in the name of the Lord?”

17 Then he said, “I saw all Israel scattered on the mountains, as sheep that have no shepherd. And the Lord said, ‘These have no master. Let each return to his house in peace.’ ”

18 And the king of Israel said to Jehoshaphat, “Did I not tell you he would not prophesy good concerning me, but evil?”

19 Then Micaiah said, “Therefore hear the word of the Lord: I saw the Lord sitting on His throne, and all the host of heaven standing by, on His right hand and on His left. 20 And the Lord said, ‘Who will persuade Ahab to go up, that he may fall at Ramoth Gilead?’ So one spoke in this manner, and another spoke in that manner. 21 Then a spirit came forward and stood before the Lord, and said, ‘I will persuade him.’ 22 The Lordsaid to him, ‘In what way?’ So he said, ‘I will go out and be a lying spirit in the mouth of all his prophets.’ And the Lord said, ‘You shall persuade him, and also prevail. Go out and do so.’ 23 Therefore look! The Lord has put a lying spirit in the mouth of all these prophets of yours, and the Lord has declared disaster against you.”


Evangelicals’ New Sexual Language: Where Did “Same-Sex Attraction” Talking Points Come From?

Rev Thomas Littleton

At the beginning of 2013 the Christian community in America began to be flooded with new terms and players using new words for human sexuality, gender and sexual norms. These new speakers like Sam Allberry, Rosaria Butterfield, and a small herd of others, began making the rounds at conferences and working to ever so gently to move the church toward a new “understanding” of sexual minorities (LGBTQ ) whose “civil rights” were on a fast track into the mainstream.  Although in conservative circles the assertion was that conventional Biblical perspectives were being retained and defended, the talking points were being changed and the language and terms were nuanced just in time for the massive redefining of sexual norms and marriage.  This new language came from respected heavy hitters in conservative evangelical circles like Albert Mohler and Timothy Keller whose influence on next gen pastors is immeasurable.  As their endeavor surfaces several glaring realities come into focus.

  • The church is being asked to rethink (a favorite progressive term for overhauling the past position) its rhetoric if not its stand on homosexuality and marriage.
  • The church leadership have constructed a unified approach to accomplish a task, for whom and to what ultimate end is not YET in focus.
  • The effort has brought to the “Conversation” some interesting players including a gay priest from the UK / Church of England whose ministry Living Out is pushing the “same-sex attracted”/ SSA language, inclusion and understanding, seasoned with a good dose of guilt and shame for the churches’ past failures to understand and distinguish SSA from homosexuality.
  • Another major player in the conversation is a former lesbian and (as yet) quiet liberal academic whose professional specialty and activist training was in Marxist/Freudian / Darwinian flavored Critical Theory  specializing in “Queer Theory ” – Rosaria Butterfield, who has no theological background to address the issue with the conservative church.
  • The church is suddenly being told that the “ick factor” recoil to same sex desires is “sin” and is being asked to abandon 2,000 plus years of Biblically-based language and understanding of homosexuality, sexual temptation and desires.

Why Change The Language NOW?

The earliest use of the term “SSA Christian” and “victim of the church” internal talking points for evangelicals appears to be from the preparations of statements for the 2010 third Lausanne Congress of World Evangelism in Cape Town South Africa. This would place the insertion of SSA language and the emotion packed narrative in the 2009 documents for the lead up to Cape Town 2010.  The ministry to homosexuals is based on Lausanne’s partnership with Exodus Global Alliance (a distinct organization, according to its web site, from Exodus International which famously abandoned the mission of rehabilitating homosexuals and apologized for hurting homosexuals in 2013). Exodus Global worked directly with the Lausanne committee to draft 4 essays on how the church is to minister to homosexuals.

Downloads are available here.


Essay 1 Sexuality, Truth and Grace

Essay 2 Homosexuality and the Church

Essay 3 God’s Work to Redeem People Involved in Homosexuality

Essay 4 Equipping the Church to Respond

Examples of The New Talking Points and Approach

According to the Lausanne Global Conversation, homosexuals number 155 million worldwide and represent an “unreached people group.” Here is some of the narrative on “Homosexuality and the Church”:

“Some of the souls who are impacted by same sex attraction are Christians, and some are not. People dealing with same-sex attraction wander the streets of communities all over the world, and many of them are perishing because no one has seen them as worthy of evangelism and ministry.”

“Each of these persons represents people marginalized in the church.”

“The church can learn something from the fact that so many prominent gay activists and personalities share a common upbringing in the church. Their struggles began, in some way, in the church.”

“As these people share their stories, it is clear that condemnation, warning and fear can work to restrain someone dealing with same sex attraction for a time. At some point, however, these tools no longer work. Christian rules, Christian regiment, and Christian tradition will only go so far.”

Time and space do not permit going into greater detail and quoting more sources but the contents above show the tone of the essays. Gays are victims – not of homosexuality but mostly of an un-affirming culture and church and an old school approach to the Gospel.  REPENTANCE and saving FAITH are not discussed as the remedy as millions of us have historically left sins behind us in traditional Christian faith. The CORE message of the new talking points?  The church is at fault and MUST change.

Exodus Global Alliance Spokesperson

Mike Goeke, pastor of Stonegate Fellowship since 2010 is now associate pastor of First Baptist San Francisco.  Goeke authored several of the Exodus essays including the quotes above. In his testimony “Homosexual and Married,“ Goeke recounts his homosexual desires and online indulgence until finally departing from his marriage to pursue life as a gay man. Eventually, Goeke abandoned gay theology and homosexuality and returned to his wife and family. Though parts of his testimony reflect a clear repentance yet his family and Christian community’s support and loving outreach hardly confirm his espoused view that the church is mishandling ministry to homosexuals. And the Exodus/ Lausanne collaborations plainly call the CHURCH to change by asserting its failure in compassion toward homosexuals.

Goeke cannot be making these assumptions and assertions in the Lausanne essays from personal experience since his wife and family prayed and waited and believed.  Somewhere in what should be an otherwise wonderful testimony is a confused narrative of mistreatment that did not come from the Christians in Goeke’s personal experience. Yet to date, as of 2017, he asserts that Christians retain homosexual or SSA desires well after conversion. These retained desires now in the broader narrative are not temptations but taken as proof of “orientation”.

One of the primary contributors to this determination is psychologist Mark Yarhouse. He was commissioned by D A Carson of The Gospel Coalition to develop this ideology for TGC and  TEDS “Christ on Campus Initiative ” and it was applied as the gold standard on sexuality and to the general topic of the church and homosexuality in 2010 (this was the same time as the Lausanne Movement South Africa meetings launched the works it had commissioned developing the SSA narrative and elevating Tim Keller – Carsons co-founder at TGC).Yarhouse assertions that Sexual Orientation is a “proven reality” and therefore concludes a person with homosexual temptation has a homosexual of LGBTQ+ “Sexual Identity ” . If that individual holds to a faith  then they also have a “Faith Identity”. If that faith does not affirm LGBTQ+ identity or practices then the resulting “conflict” must be resolved . The Yarhouse  resolution is to merge the Sexual Identity with Faith Identity in an acceptance of a “Gay Christian Identity “. If that individuals  faith tradition does not affirm homosexual behavior then the critical piece of the process for resolution is to advocate celibacy or mixed orientation marriages where one opposite sex partner identifies as homosexual the other as heterosexual. THIS is the answer that  Lausanne ,TGC , and their affiliates  have decided to develop and promote to the church and from the church to a lost world.

The question for the reader here would be a simple one. “Is the Gospel and the Power of Christ sacrifice to save sinners and make us saints or does the Gospel leave homosexuals in a life long struggle that identifies their personhood and give them no other option or hope of change ? A simple study of scripture, the testimony of millions of redeemed souls no longer in bondage to past sins or the temptations stand in sharp contrast and opposition to this sad and false set of unbiblical beliefs .Where the true Gospel is preached and believed there is no need for the nuanced language of Lausanne / TGC / Tim Keller .

The approach to SSA Christianity mirrors the “once an alcoholic always an alcoholic” of Alcoholics Anonymous and does not reflect Biblical salvation. SSA begs acceptance by the church of a sexual orientation to homosexuality. Therefore, if orientation exists as an inborn trait, then homosexual attraction is something that cannot change and the church “must begin its journey toward acceptance” of the new science, understanding, language, and an era of inclusion. The only verdict yet to be determined is whether we in the church will continue to REQUIRE celibacy by the newly labeled victims of SSA as the determinate for inclusion in the faith and in the church and in leadership roles within it.


You can see from articles linked below where this 2010 development of and 2013 launch of the Lausanne Movements SSA branding and language have taken the church . Sam  Allberry /Living Out ministry have introduced a “Church Audit on LGBTQ+ Inclusion ” which will be coming to the States in November 2018 through TGC affiliated 9MARKS churches of Southern Baptist Mark Dever. Tim Keller was the key note speaker at the June 2018 meetings of Living Out where the Church Inclusion Audit was introduced .

In the lead up to the June meetings with Keller in London , Living Out endorsed the radical Revoice Conference” for our U S audience “. Revoice boast is  “promoting “LGBTQ+ flourishing ( a favorite word of Keller and Lausanne and their associated think tanks ) in historic Christian traditions”.  Both the Revoice group and Living Out want the Church to Rethink  and Revoice the conversation of homosexuality in the church . The word salad and nuancing that was drafted  in 2010 and launched in 2013 by Lausanne, The Gospel Coalition, Christian media , and a host of others- continues to mute the voices of opposition and distort and twist the scriptures , muddle clarity , and promote the normalization of a Gay Christianity to an unsuspecting evangelical church on a global scale. Key research articles tracking this decline into full compliance -acceptance- welcome and eventually affirmation of the global LGBTQ+ agenda by the global church  can be found below. These are a few key articles related to the advance of the SSA narrative and the decline of Biblical perspective on the issue of the Gospel and LGBTQ+.







The following are a video and article that may help the reader decide if these talking points are Biblical or more driven by emotions and the changing times. A great deal is riding on the present considerations as no denomination has historically ever continued to grow as a result of affirming, including, welcoming LGBTQ and none have recovered from the onset of steep decline once the bridge is crossed.

Practical Steps For Church Based Same Sex Attraction Ministry

Biography of Mike Goeke, Executive Vice President, Exodus International  


October 24th, 2018
By Reverend Thomas Littleton
Midterm elections demonstrate that the classic battle lines are being redrawn among Evangelical voters. Ongoing and concerted efforts through American conservative Christian seminaries, churches and secular mainstream media are intensifying to reshape the foundations and convictions which drive the Evangelical vote. Leadership continues to come from trusted ministers like Tim Keller of The Gospel Coalition and The Southern Baptist / ERLC’s Russell Moore. Formerly the efforts were to detract from conservatives but now the push is to openly abandon pro-life/pro-family Republicans and endorse Democrat candidates.
Tim Keller’s recent opinion piece in the New York Times provides a look at some of the rhetoric being engaged in. https://www.nytimes.com/2018/09/29/opinion/sunday/christians-politics-belief.html  Keller asks, “What role should Christians play in politics?” and asserts that “more people than ever are asking this question.” He goes onto say, “While believers can register under a party affiliation and can be active in politics (thanks for the permission Dr. Keller) they should not identify the Christian church or faith with a political party as the only Christian one.” Keller then quotes British ethicist James Mumford https://s3.amazonaws.com/iasc-prod/uploads/pdf/63347158f5c79fb1a5f0.pdf who warns against “package -deal ethics “ that come with party affiliation. Keller omits that Mumford works at The Centre for Social Justice in London and stateside with Keller’s friends at The Institute for Advanced Studies in Culture. Mumford’s work touts Critical Theory and the Marxist Frankfurt School inspiration from which Keller and Mumford (as well as the IASC) draw their rhetoric of false social justice while attacking individualism, conservative “Culture Wars” and capitalism.
Another New York Times piece by Faith and Values Correspondent Elizabeth Dias featured recent interviews https://www.nytimes.com/2018/10/09/us/politics/texas-beto-orourke-evangelicals-women.html  with five Texas Evangelical moms troubled by Christians’ past voting loyalties. Dias says, “All are longtime Republican voters, solely because they oppose abortion rights. Only one of them broke ranks to vote for Hillary in 2016. But this November, they have all decided to vote for Mr. O’Rourke.” While written as a random sampling of evangelical Texas Women reflecting a “trend,“ the NYT piece proves less than honest.
Radio host Janet Mefferd researched and found that at least three of the “Beto Moms” are tied to Village Church in Flower Mound, Texas where pastor Matt Chandler preaches for social justice / against white privilege and is a leader in both Keller’s TGC and Moore’s ERLC. Also revealed by Mefferd’s research is that these women play activist roles in refugee resettlement “ministries”- one even received $20,000 in one year from Village Church.
The progressive Christian left has been awash in George Soros funding as revealed years ago by American Association of Evangelicals – “Rent an Evangelical.”https://americanevangelicals.com/
Today we see the same funding agenda spilling over and trickling down through the Conservative Christian community through ministries like World Relief, Evangelical Immigration Table (of which Moore is a member) as well as denominational mission objectives. Is this funding inspiring these Evangelicals’ progressive politics? Dias points to the obvious hopeful payoff. “To democrats nationwide who have largely written off white evangelical voters, it also sends a signal -not just for midterms but also for the 2020 presidential campaign …”
Former Obama administration Faith Based and reelection campaign Faith Outreach Coordinator Michael Wear is now working with Keller’s TGC. Wear’s bookhttp://michaelwear.com/ sports endorsements from Keller and Evangelical leaders Russell Moore, Andy Stanley, Ann Voskamp and fellow Obama spiritual advisor Joel Hunter. Wear is also writing for TGC on topics like “Holding the Christian Ethic Together.”  https://www.thegospelcoalition.org/profile/michael-wear/
The young lobbyist of Russell Moore for ERLCs DC offices recently hosted Nashville ERLC employee Brent Leatherwood for a MIDTERM roundtable discussion.https://erlc.com/resource-library/capitol-conversations-episodes/the-2018-midterms-with-brent-leatherwood Leatherwood was hired by Moore after Tennessee GOP officials tired of his team’s subversive work which almost bankrupted the TN Republican Party. In the Roundtable video the ERLC crew discuss the likelihood of the Democrat Party retaking the House in 2018.They then focus on the Senate seats up for grabs by Democrats. The ERLC team recommends voter resources like CNN where Moore frequently appears alongside prime time anchors including CNN Marxist /Obama pal Vann Jones. ERLC also recommends NBC, and The Cook Political Report by Charles Cook -a favorite of left leaning outlets ABC/ NBC/ NY Times /Washington Post.
The face of conservative Christian political engagement is changing rapidly by covert and overt forces from within. The steady creep of diluted doctrine and progressive social justice has weakened a generation of Christians’ resolve and conviction. Liberal mainstream media now have partners deep within the Evangelical leadership moving the church to embrace leftist policy and political candidates. The loss of the evangelical base, once complete, will prove catastrophic to the Conservative movement in America as well as to personal and religious freedom. A rapid and sustained movement must be organized to counter this subversive revolution against Christian Conservatism.
Thomas Littleton is Southern Baptist minister and evangelist with over 40 years of experience working on university campuses, coastal resorts and the streets of inner cities in the US, Europe and Latin America. This work included over a decade of outreach in NYC during the height of the AIDS crisis. Thomas is also engaged speaking in Christian apologetics. He and his wife, who is a healthcare provider, work in medical missions in Central America.