Years ago, President Akin challenged the faculty of Southeastern Baptist Theological Seminary to make every classroom a “Great Commission classroom.” Since then, our faculty members have put considerable time and energy into doing just that. We have tried to build a Great Commission seminary, curriculum, and faculty. Often, however, we are asked what we mean when we say that SEBTS is a Great Commission seminary. In response to these questions, I recently put together an essay which gives a brief theological rationale for our seminary’s mission, followed by an attempt to show how that mission is fleshed out in our curriculum and in our criteria for hiring, electing, and promoting faculty members. In the blog series of which this post is the first installment, I offer a concise version of that essay, divided into five sections which describe Southeastern Baptist Theological Seminary’s mission as one which is (1) framed by the story of a Great Commission God and (2) centered on our Lord’s Great Commission; further, (3) its curriculum is marked by five core competencies and (4) its faculty members assess themselves by five criteria, while (5) aiming for faithfulness and excellence in their vocation.
Baptist, Confessional, Missional
Before embarking upon an explanation of what it means for Southeastern to be a Great Commission seminary, it is best to start with SEBTS’s denominational identity, doctrinal confessions, and mission statement. The seminary is an institution of higher learning and a Cooperative Program ministry of the Southern Baptist Convention. Its faculty members confess the Bible as the authoritative Word of God and covenant to teach in accordance with, and not contrary to, the Abstract of Principles and the Baptist Faith & Message. They further affirm the Chicago Statement on Biblical Inerrancy and the Danvers Statement on Biblical Manhood and Womanhood. Together with the Board of Trustees and the administration, faculty members share a mission in which “Southeastern Baptist Theological Seminary seeks to glorify the Lord Jesus Christ by equipping students to serve the church and fulfill the Great Commission (Mt 28:19-20).” In summary, SEBTS is a confessional seminary in the Southern Baptist stream of historic Christianity whose mission is to be a Great Commission seminary.
A Mission Framed by the Story of a Great Commission God
The seminary’s rationale for its mission is undergirded by theology proper. To speak about mission is to speak, first of all, about the Triune God whose identity, character, and mission are depicted in Christian Scripture. This God—Father, Son, and Spirit—did not create by necessity but freely and from the overflow of inner-Trinitarian love and for the sake of his glory. In the beginning, he called forth something from nothing, shaped the something which he called forth, and called it “good” and even “very good” (Gen 1:31). At the pinnacle of this series of creative acts stand man and woman, whom he created in his image and likeness. To his imagers alone he entrusts the tasks of being fruitful and multiplying, tilling the soil, and being stewards of the created order (Gen 1:26-28; 2:15). To humanity alone he gives the charge to act as vice-regents under God the King, worshiping him and spreading his glory as they fill the earth and till the earth. Indeed, God’s design was for his imagers to flourish under his good reign, living in rightly ordered relationship with God, each other, and the created order. This state of universal flourishing, order, and peace is encapsulated in the biblical concept of shalom.
As the biblical narrative progresses, we learn that the first man and woman—Adam and Eve—forsook their call to vice-regency and chose instead to strive for autonomy, seeking the Regency which is rightfully claimed by God alone. Their rebellion is the first instance of idolatry, of exchanging the truth of God for a lie and worshiping the creature rather than the Creator (Rom. 1). The effect of this sin upon them, and upon humanity, was disastrous (Rom 1:18-32). Humanity no longer lives in a state of shalom, but instead in a world disordered by sin and its deleterious effects. As human beings, we experience these effects in the form of a broken relationship with God, as well as broken relationships with self, with others, and with the rest of the created order. Our relationship with God is broken, as we now stand under his just wrath, with no hope of salvation on our own apart from Christ Jesus (Rom 1:16-32; Acts 4:12). We also find ourselves alienated from others (Rom 1:28-31); rather than loving our neighbors as ourselves, we lie, murder, rape and otherwise demean our fellow imagers. (e.g. Gen 9:6). We further find ourselves alienated from the created order, as our attempts to “work the garden” are full of frustration and pain (Gen 3:17-18). Finally, we find ourselves alienated even from our self, as sin distorts and disorders the human heart, rendering life on this earth vain and meaningless (Ecc 1:1-11).
In response to the first couple’s sin, God responds not only with a curse (Gen 3:14-19), but also a promise of life (Gen 3:15), in which the Seed of the woman would destroy the serpent, thereby eradicating sin and death, and restoring God’s intended shalom. Paul recognizes this promise as a prophecy of Jesus Christ (Gal 3:16), God’s Son who is “born of a woman” (Gal 4:4). The biblical narrative wends its way through the lives of the patriarchs and of the nation of Israel, finally reaching the point in history when God’s Son was born of a woman. Through the Son’s life, ministry, miracles, death, and resurrection, he fulfilled his ministry as Savior of the world. By his stripes we are healed, and upon his shoulders the sin of the world was borne (Is 52:13-53:12). Through his atonement, our Lord will win for himself worshipers from every tribe, tongue, people, and nation (Rev 5), and will redeem even the non-human aspects of creation. He will “reconcile all things to Himself, by Him” (Col 1:20) and will “gather together in one all things in Christ, both which are in heaven and which are on earth—in Him” (Eph 1:10).
God’s plans for redemption will culminate one day in the renewal of his good creation—a new heaven and earth (Rev 21; 22). While the first two chapters of Scripture depict God’s creating the heavens and the earth, the last two chapters depict his creating a new heaven and earth. This new creation is one “in which righteousness dwells” (2 Pet 3:13) and in which “creation itself will be set free from its bondage to decay and obtain the freedom of the glory of the children of God” (Rom 8:21), thus fulfilling God’s good purposes for his world. The mission of God culminates in God the King’s dwelling with redeemed anthropos in a renewed cosmos.