Posted: 8/06/04

EDITORIAL:
'How can you call yourself a Christian & vote like that?'

A young Texas Baptist minister recently encountered congregational conflict when a member of his church insisted affiliation with the minister's political party comes complete with a ticket to hell. Meanwhile, an older minister in another state created a furor when he apparently endorsed a presidential candidate from the pulpit.

This is only going to get worse.

Both major political parties have hired staff and launched initiatives to recruit conservative, church-going Christians to their cause. The presidential election is too close to call, and control of Congress is up for grabs. Both parties see Christians as the fulcrum upon which important outcomes will tilt. So, they're launching all-out efforts to win these voters to their side. The effort is so intense the IRS already has warned both parties not to influence churches to engage in political activity that would jeopardize their tax-exempt status.

More than ever before, close observers are hearing a common refrain: “How can you call yourself a Christian and vote X?” And believe it or not, the question sometimes ends with “Republican,” sometimes with “Democratic.”

Hard as it is for the most partisan among us to comprehend, many voters affiliated with both parties have picked their political position precisely because of their Christian beliefs. The reasons for these decisions are as myriad as the voters themselves. But two common themes tend to stand out. The Republican Party attracts many Christians because of its emphasis on personal morality, particularly sexual ethics. They're galvanized by Republican opposition to abortion and homosexual marriage. The Democratic Party likewise attracts many Christians because of its emphasis on public morality, particularly economic ethics. They're energized by Democratic demands for social justice and advocacy for the poor.

With so much at stake, the political parties practically salivate over Christian voters, particularly “conservative evangelicals,” as if they were a monolithic bloc. The scrutiny Christian voters will receive, as well as the pressure placed upon them, will only increase during the three months leading up to Election Day.

Unfortunately, the politics of polarization will increase too. We live in an era of political incivility. Rant-inspired talk radio and made-for-TV political shouting matches provide millions of Americans with what passes for “news.” Over and over, politicians and pundits proclaim one party is absolutely right and the other is absolutely wrong. They've created ideological wedges that have divided America.

We should help our churches weather the maelstrom. Our churches should:

Encourage individual involvement. Christians should be engaged in government and politics. Separation of church and state does not mean Christians and other religious people remove themselves from politics and government. We should not abandon the public square to totally secular forces. We have much to offer.

Check politics at the church door. Overt endorsement of a political candidate can jeopardize a church's tax-exempt status. More significantly, politicking in church can split congregations. Members of the same church may have religious reasons for supporting different candidates. As Baptists who affirm the priesthood of all believers, we should honor each other's convictions.

Back off the preacher. Zealous partisans sometimes exert pressure on their pastors and other church staff to bless, if not outright endorse, a candidate, candidates or party. Pragmatically, this is dangerous, because pastoral endorsement of candidates could cost a church its tax exemption. Theologically and spiritually, this also is dangerous, because ministers must serve all church members, no matter their party affiliation. If politics becomes a test of faith, members may not receive the pastoral care they need. And the pastoral task becomes harder than it already is.

Back off, preacher. Likewise, pastors and other church staff should not abuse their positions of trust through partisan promotion. Of course, they should speak to moral issues, but they must acknowledge and respect the broad range of such topics. They, of all people, also should recognize the pastoral dimension of their calling transcends political pontification.

Facilitate discussion. If done correctly, this will not violate the ban on politicking. Churches could sponsor panel discussions and other presentations on key issues. If all sides are presented by qualified representatives, the moderating is fair and the crowd remains respectful, the outcome can benefit everyone.

Promote education. Beware; many so-called “voters' guides” are shrewd, misleading and partisan. But voters need free and fair access to information. Christians, who cherish truth, should lead in providing educational materials that help voters decide. A hallmark of such information should be breadth and non-partisanship. Materials that provide “scores” probably are partisan.

Lead in prayer. We cannot overstate the importance of this election cycle. We must pray that God will guide us all–both to make wise choices and to reconcile our nation after the votes are cast.

–Marv Knox
E-mail the editor at marvknox@baptiststandard.com

Posted: 8/06/04

LifeWay Explore the Bible Series for Aug. 15

God participates in every facet of every life

2 Kings 20:1-21

By David Morgan

Trinity Baptist Church, Harker Heights

God participates in every aspect of human life. In Hezekiah, we see divine involvement encompasses health, religious concerns and even politics. The Lord heard the prayer of the godly king, healed him and announced Babylon would one day conquer Judah.

Hezekiah's illness and prayer

A grave illness struck Hezekiah sometime during his life. Since God added 15 years to his life and he reigned 29 years, it may have been in his 14th year. We cannot be certain because “in those days” designates a general time. God sent Isaiah to tell the king to set his affairs in order. The prophet offered no hope. Isaiah's announcement may indicate the illness resulted from some act of unfaithfulness or simply may have been a forecast of its outcome. The message does not include the prophetic formula, “thus says the Lord.”

Hezekiah reacted to Isaiah's words by rolling over against the wall and praying–reflecting his deep commitment to God. Turning from Isaiah may have symbolized his rejection of the prophet's words as the only outcome.

The king's prayer contained no specific petition. Hezekiah reminded God he had walked faithfully before the Lord, was wholly devoted to Yahweh and had done what was good. The Old Testament elsewhere applied the phrase, “walked before you,” to other godly men: Noah (Genesis 6:9); Abraham (Genesis 48:15); and David (1 Kings 3:6). To walk “faithfully” meant to be reliable before God. The king's actions were good in that they reflected God's will.

Hezekiah “wept bitterly” as he prayed. Hezekiah turned to God who alone could alter his fate. He wept that he would die without a son to succeed him. Moreover, his illness may have occurred while Assyria still threatened Judah. A premature death with no heir and line of succession would have increased Judah's vulnerability.

Hezekiah's recovery

Isaiah had left the palace after delivering the bad news when the word of the Lord came with a new message for Hezekiah. The reasons for the second announcement are stated clearly: God had seen the king's tears and had heard his prayer with favor. The “middle court” identifies the area located between the palace and the temple.

God sent Isaiah back to Hezekiah, whom he called “the leader of my people.” He used the term to highlight that the reason for God's deliverance was for God's sake and because of God's promises to David. The word strongly associates Hezekiah with David. Both were righteous and godly kings.

The healing would occur the third day following Isaiah's pronouncement. God promised Hezekiah 15 more years to live. Isaiah applied a poultice of figs to the boil as a visible gesture of God's word. When Hezekiah asked for another demonstration of God's promise, the sun's shadow went back. This may symbolize going back to a time before Isaiah's first announcement, since prophetic words usually were not rescinded.

Hezekiah's visitors and Isaiah's rebuke

Envoys from Babylon visited Hezekiah after his recovery and after the passing of the Assyrian crisis. News of the king's recovery and the miraculous sign had spread (2 Chronicles 32:24). Merodach-Baladan presented letters and gifts to him in a proposal of alliance between the two nations, since Babylon was not yet the world power that later would threaten Judah.

Hezekiah received and entertained the messengers and accepted their peaceful overtures. He demonstrated good faith by showing them his treasures.

Isaiah again approached the king. Hezekiah openly admitted to the prophet that the envoys came from Babylon. Isaiah pressed him further, asking what he had revealed to them. We can appreciate Hezekiah's honesty as he told Isaiah he had shown them the treasures of the palace and temple.

Isaiah then uttered another prophetic word. His oracle may have no direct causal connection between Hezekiah's action and Judah's future since the word “therefore” does not occur. On the other hand, 2 Chronicles 32:25 mentions Hezekiah's pride. Babylon one day would replace Assyria as Judah's primary enemy. The Babylonians would pillage the treasures Hezekiah had shown them. Judah and Jerusalem would be destroyed. The Babylonians would forcibly deport some of Hezekiah's descendants. Judah's royal officials would become “eunuchs” in Babylon. “Eunuch” may refer to those who were physically made eunuchs, or it may indicate minor government officials. In either case, the future for Judah's kings included humiliation and subjection to a pagan and foreign nation.

Hezekiah accepted the prophet's message as a word from God. Some interpreters understand the king's reference to such a future as “good” as akin to “whatever will be, will be.” The king accepted the decree easily because it would come after his death.

Another view stresses God's grace. Judah deserved punishment. God would withhold the judgment until some future time. God's involvement in Hezekiah's life demonstrates the Lord can bless or punish, but not ignore.

Question for discussion

What keeps you aware of God's interest in your life?

Posted: 8/06/04

LifeWay Explore the Bible Series for Aug. 22

Applying God's word leads to renewed passion

2 Kings 21:1­23:25

By David Morgan

Trinity Baptist Church, Harker Heights

Time for reading the Bible often falls prey to busy schedules and other priorities. To neglect Scripture risks ordering our lives according to human standards rather than God's ideals. King Josiah exemplifies that applying God's word to our lives leads to a renewed spiritual passion.

Discovery

Two wicked kings, Manasseh and Amon, followed Hezekiah. Manasseh's wickedness was so pronounced that God declared he would abandon his people to their enemies. Judah would never recover from this epoch in its history.

The godly Josiah became king after Amon died. Josiah's godly character was more like his great-grandfather, Hezekiah, than either Manasseh or Amon. The mention of his mother and grandmother suggests they played a significant role in his commitment to God.

Josiah's thorough devotion to God prompted him to restore the temple, which had fallen into disrepair during the reigns of Manasseh and Amon. During this cleansing, Hilkiah, the high priest, found the book of the law. This law may have included all of the first five books of the Old Testament, but at the least it included most, if not all, of Deuteronomy. Hilkiah gave this book to Shaphan, the king's personal secretary. After reading it to himself, Shaphan read it to Josiah.

Josiah reacted by tearing his clothes in shame. This expressed his readiness to repent according to the words of the law. He longed to demonstrate his obedience to God by keeping the words of the book.

The king recognized the nation's guilt before the Lord. God was rightfully angry with the people because of their sin. Josiah needed direction on how he and the nation might respond to God's word and avert punishment.

The king sent his advisers to seek prophetic insight concerning the law. The messengers consulted Huldah, a prophetess who was married to a temple official. “Prophetess” also designated Miriam (Exodus 15:20), Deborah (Judges 4:4) and Noadiah (Nehemiah 6:14). Some may be surprised to learn that prophets such as Jeremiah and Zephaniah, who were ministering at that time, were not consulted.

Huldah declared God's judgment on Judah was inevitable. However, God would withhold destruction until after Josiah's time because of the humility and devotion of the king.

Renewal

Josiah acted swiftly. He assembled the nation's leaders and summoned them to a covenant renewal ceremony. His action mirrors that of Moses and Joshua (Exodus 24:3-8; Joshua 8:34-35). “The people of Jerusalem” may refer only to their representatives, but the king may have gathered as many people as the temple grounds could hold. Special categories singled out by the narrator include rich and poor (“small and great”), as well as priests and prophets.

Although the king may have read the book to the people, a scribe most likely did so (Deuteronomy 31:9-10). The designation “book of the covenant” highlights the law's importance in the covenant between God and the people. This is the first time the phrase has been used in 2 Kings.

Josiah stood at the pillar, the spot reserved for the king. He stood there not only for himself, but also as the nation's leader. He personally pledged to keep the commandments and statutes. He also spoke as the people's representative as they, too, renewed their commitment to God's covenant.

Reform

The covenant renewal resulted in religious reform. The king instructed priests to remove and burn all the vessels in the temple used to worship Baal, Asherah and the host of heaven. Their presence in sacred precincts demonstrates the extent pagan worship had infiltrated worship of Yahweh. The king removed idolatrous priests–those who had led the people in heathen practices. These false priests had burned incense in the high places to Baal and various heavenly objects. A particularly offensive Asherah icon was burned with its ashes being scattered to convey its profaneness. Cult prostitutes associated with Baalism and fertility were eliminated. Local centers of worship that competed with the temple were destroyed. Other pagan centers of worship were likewise destroyed and desecrated.

A more positive aspect of the reform was the celebration of the Passover. Second Chronicles 35:1-17 describes the magnitude of this celebration. Citizens of Judah as well as those of the remnant in Israel joined at the festival. Not since the days of Samuel had Passover been observed in this manner (2 Chronicles 35:18). Josiah's actions elicited the summary that there was no king like him in Judah's history. He worshipped with all his heart, soul and strength (2 Kings 23:13; Deuteronomy 6:5).

The optimism of Josiah's reign came to a tragic end. He was killed in battle, and the permanence of his reform died on the battlefield. Future kings returned to wickedness as the nation resumed its death spiral.

Renewal brings God's favor on people. However, the decline of Judah reminds us renewal must have deep roots; that is, it must be internal as well as external.

Questions for discussion

What part of your life is due for a cleansing?

What reminders of a closer relationship with God might you find there?

Posted: 8/06/04

LifeWay Family Bible Series for Aug. 15

Christians need to follow God's word and grow

1 Peter 13-16, 22-25; 2:1-3,

11-12

By Rodney McGlothlin

First Baptist Church, College Station

Children use the expression, “When I grow up, I will … .” Adults are more likely to say, “If I grow up, I will … .”

I must confess that when “Calvin and Hobbes” and “The Far Side” were no longer in the paper, I had little reason to want to read one. “Geech” is a poor substitute. There was one episode I found amusing. The mechanic begins a line with, “When I grow up, I want to be … .” His friend points out he is grown up, at which point he looks down at his ragged self and says: “Dang! This is not what I wanted to be.” He apparently took a side road on the path to self-actualization.

What should a grown-up Christian look like? What sort of character traits should he or she have?

I suppose the simple answer to that question would be to say that when a Christian grows up, he should look a lot like Jesus. That seems to be the point of Paul in Romans 8:29 when he says, “For those God foreknew he also predestined to be conformed to the likeness of his Son.”

Peter gives some good guidelines for what it means to be “conformed to the likeness of his Son.”

If you want to be like Jesus, be holy. “But just as he who called you is holy, so be holy in all you do; for it is written: 'Be holy, because I am holy'” (1 Peter 1:15-16).

What does it mean to be “holy”? Before it is a character word, it is a positional word. “Holy” means to be set apart for a purpose. Jerusalem was a holy city because it was set apart from other cities for the purposes of God. The temple was a holy place because it was set apart from other buildings for the purposes of God. Christians are to be holy in that sense. You were set apart by God for his glory. You were set apart to serve him. Be holy!

The word also expresses character. Peter quoted Leviticus in verse 16. The basis for the Old Testament command to holiness is found in the holiness of God. We are to be holy because God is holy. Jesus expressed it similarly with these words, “Be perfect as your heavenly Father is perfect” (Matthew 5:48).

Christians should be holy. We are set apart for God's service, and his service requires us to mirror his character. “Mirror” is a good word. The moon generates no light of its own. It gloriously reflects the light of the sun. Be holy!

If you want to be like Jesus, be loving. “Now that you have purified yourselves by obeying the truth so that you have sincere love for your brothers, love one another deeply, from the heart” (1 Peter 1:22).

The word “purified” is the same root word as the word “holy.” Holiness always should lead to a greater love for others. It never should distance us from others. It should bring us closer to them. The byproduct of holiness is a deep love for others, not a judgmental spirit that divides us.

How did Jesus love? He loved enough to serve others rather than self. He loved enough to forgive. He loved enough to give himself for others. He then called us to follow him by taking up our cross. He invited us to love one another.

If you want to be like Jesus, be honorable. “Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us” (1 Peter 2:12).

Even the enemies of Jesus acknowledged he was honorable. They had to pay false witnesses to bear testimony against him at his trial. It was said of him in the gospels that he “went about doing good.”

Christians should be honorable. The result of their honorable behavior will be that those who are lost will see the good and honorable deeds of believers and also will glorify God.

If you want to be like Jesus, keep growing. “Therefore, rid yourselves of all malice and all deceit, hypocrisy, envy, and slander of every kind. Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation (1 Peter 2:1-2).

We have some things to put aside. Words like “malice,” “deceit,” “hypocrisy,” “envy” and “slander” tend to suggest problems in our relationships. These words describe sinful actions we might have toward others. We must make a conscious decision to put aside these characteristics. In their place, we are to long for the word of God. God's word will help us to grow up in our salvation. The idea is that we will become what God saved us to be. Keep growing. Make good choices. Most of all, choose God's word.

What do you want to be when you grow up? It is time for us to grow up and become what God saved us to be. He wants us to be like Jesus. Be holy! Be loving! Be honorable! Keep growing! We all have a long way to go.

Questions for discussion

Are you still maturing spiritually or has your growth stopped? Have you grown to be what you wanted to be?

What traits of a mature Christian do you see in yourself? Which ones still need to be cultivated?

Posted: 8/06/04

LifeWay Family Bible Series for Aug. 22

Humility is the posture for service to God, others

1 Peter 2:13-14, 17-21; 3:1-4,

7-9; 5:5-7

By Rodney McGlothlin

First Baptist Church, College Station

Peter describes several relationships in life where submission is required. He includes domestic relationships (3:1-7), civic relationships (2:13-17), relationships between young and old (5:5), and work relationships between slaves and masters (2:18-20). The latter might be applied to employers and employees.

This kind of submission in human relationships requires true humility. Peter says, “Humble yourselves, therefore, under God's mighty hand, that he may lift you up in due time” (5:6).

Humility is a decision. “Humble yourselves.” We can choose to be humble. We can choose to be arrogant.

When I was a child, I would tell my mother she made me mad. She was not buying that. She would simply say, “You have the same shoes to get glad in.” It was her way of saying my anger was a decision. When we get prideful, arrogant or self-centered, we need to hear Peter say, “You have the same shoes to get humble in.” Humility is a decision.

Humility begins with our attitude toward God. "Humble yourselves under God's mighty hand." We will never be humble in our dealings with a fickle humanity until

we come to be humble toward God. There are many people in life who will take advantage of humility. But not God! Far from it! Verse 7 goes on to say, "Cast all your anxiety on him, because he cares for you." Humility will require deep trust in a God who has proven himself faithful toward us. Because he cares, we can trust him.

Humility is a prerequisite to proper exaltation. “Humble yourselves under God's mighty hand, that he may lift you up in due time.” God raises his people up to places of responsible service in his kingdom. It is not something for us to snatch.

David was a shepherd, the youngest of a bevy of boys. He took care of his father's flock while his more-qualified siblings fought Israel's wars. He played the harp to calm the demons of a failing king. He refused the trimmings of royalty from King Saul when he rejected the king's armament. He trusted God to deliver Goliath into his hand.

Samuel came to David's house and poured the oil of coronation on his head. The nation did not fall at his feet immediately and recognize him as their king. It would take time, but it would happen. It happened “in due time.” It was the right time. It was God's time. David first learned humility.

Humility has an example. Peter knew sinful people would take advantage of humility. Suffering might come to those who followed this command. It was especially true in the relationship of slaves to masters. In this context, Peter said, “To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps. 'He committed no sin, and no deceit was found in his mouth.' When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly” (2:21-23).

Jesus trusted God. He humbled himself before God so he might humble himself before humanity in service and love. He served others. He washed their feet. He gave his life for them. That is humility. According to Peter, it began with trusting God. “He entrusted himself to him who judges justly.”

Paul expressed the same thing in Philippians 2:4-11. Listen to his description of Jesus' humility and of God's exaltation of him in due time.

“Each of you should look not only to your own interests, but also to the interests of others. Your attitude should be the same as that of Christ Jesus: Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself and became obedient to death–even death on a cross! Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:4-11).

A number of years ago, I was at Glorieta, N.M. I took my camera to capture the beauty of the campus and the surrounding Sangre de Cristo Mountains. The landmark structure at Glorieta is the chapel. The logo of the campus hints at the logo of New Mexico. It is a circle with a cross in the middle of it. The balconies around New Mexico Hall had a railing that included this logo.

I noticed one day that from the balcony of New Mexico Hall it might be possible to compose a picture of the chapel through one of the circular logo structures. I got my camera and my tripod. It was possible, but only from a very low angle. To compose the scene, I had to lie down on the floor of the balcony. I had been there for a few minutes when the class meeting closest to my position let out early. People bolted from the room headed to the chuck wagon.

I learned two things that day. First, never lie on the floor in front of a hungry Baptist. It is a good way to be transformed into ground beef. Second, humility is a posture. It is getting into a position from which you can see God and others as more important than yourself. It does not matter what others may think. Without it, we will never stoop to the position of service. Be humble. It is the prerequisite for service to God and others.

Question for discussion

How can a posture of humility be demonstrated?

Posted: 8/06/04

WMU mission volunteers reach out to Pittsburgh Members of Zion Hills Full Gospel Church join hands to pray with volunteers from Texas, Georgia and North Carolina during FamilyFEST, a volunteer missions effort in Pittsburg, Pa., coordinated by Woman's Missionary Union. WMU volunteers from 12 states served at 15 ministry sites in Pittsburgh this summer during MissionsFEST and FamilyFEST events. About 165 volunteers, including 27 families, participated in backyard Bible clubs, surveys, block parties, light construction, landscaping, repairs, prayerwalking and cooking at a children's camp. Some volunteers, such as 18-year-old Morgan Worsham of Conroe (left) planted and picked vegetables on an eight-acre farm for the Pittsburgh Food Bank. She worked with her grandmother, Jeanette Cliett of Pasadena. MissionsFEST and FamilyFEST in Pittsburgh were a partnership between national WMU, Pennsylvania/South Jersey WMU, Appalachian Regional Ministry and the Baptist Association of Southwestern Pennsylvania. For more information on future WMU FamilyFEST or MissionsFEST opportunities, visit www.wmu.com, or call (205) 991-4097.

Posted: 8/06/04

Floods prompt outpouring of ministry

By John Hall

Texas Baptist Communications

BALCH SPRINGS–Debbie Christner stood on her porch as rushing water encroached on her home. It had happened before, and the water always receded before it flooded the house. But this time was different. The water did not slow down.

She and her daughters had to be rescued by firefighters with ropes and lighted helmets. Several feet of water filled Christner's home. Nearly everything–furniture, walls, pictures, and fence–was damaged.

“The only thing I can keep is my TV,” she said. “And I don't even watch TV.”

After the water receded, the situation grew graver as the only person who came to help Christner was a neighbor, Sherry McCormick. The two women struggled to remove Christner's belongings alone. Then the Red Cross connected them with Texas Baptist Men clean-out volunteers.

Emily Jackson, 14, sorts through a box of compact discs to see if they were damaged by floodwaters. Jackson's youth group from Cliff Temple Baptist Church in Dallas were among the Texas Baptist volunteers who helped clean out flooded homes in the south Dallas suburbs.

Christner's home was one of the many houses Texas Baptist Men clean-out units worked on in southern Dallas suburbs. The Collin, Lubbock and Amarillo associational units primarily served in Lancaster, where flooding damaged nearly 200 homes.

By Aug. 4, TBM had 70 houses on a list to clean out.

Volunteers removed furniture and helped residents pack their belongings for storage. Workers also tore out water-soaked wood and sheetrock.

The Texas Baptist Men Dallas Baptist Association feeding unit prepared 600 meals a day for the Red Cross to deliver to those in need. Victim Relief Ministries counseled people who were affected by the flooding.

“I just feel so sorry for these people,” said Barbara Erwin, a TBM volunteer from Shady Oaks Baptist Church in Hurst. “This is such a devastation. It affects everything.”

The clean-out and feeding units got a boost from area Baptist churches that sent groups of volunteers to help.

Members of First Baptist Church in Lancaster and Hampton Road Baptist in DeSoto helped the feeding unit. Individuals from The Oaks Baptist Church in Grand Prairie helped the clean-out crews.

Reed Harris (left) and Ryan Harris put bags of collectibles in storage after floodwaters filled several feet of a Balch Springs home. Their youth group from Cliff Temple Baptist Church in Dallas helped several families pack and store their belongings following late July floods. (John Hall Photo)

Members of the youth group from Cliff Temple Baptist Church in Dallas helped Christner and other neighbors clean their homes.

Kenny Cheshire, the church's youth minister, said the group saw the damage on the way back from the Houston Astros game and felt a desire to help.

When a member of Cliff Temple–Beverly Phillips, ministry assistant in the Baptist General Convention of Texas bivocational and small church development office–sent an e-mail asking for volunteers in the area, the youth responded.

“Where there's a need, we need to do it,” Cheshire said.

Reed Harris, 14, said he decided to help flood victims because it would have a lasting impact in people's lives.

Rebuilding the homes can be a several-month process. Many will need to be reconstructed completely, replacing the walls, floors and all furniture. But it all starts with the cleaning process. In this case, it started with a little help from Texas Baptist Men and members of the Texas Baptist family.

“We're just here to serve the Lord and help the people,” said Bill Gresso of Northlake Baptist Church in Garland, coordinator for the TBM emgergency food service effort.

Disaster relief ministry meets the needs of people, but it also raises churches' profiles in the community as residents see church members are people who want to help their neighbors in need, Gresso added.

TBM needs additional workers to help residents through the recovery process, shoveling mud out of homes and moving furniture.

To volunteer, call Jeanette Nichols at (214) 828-5357.

Posted: 8/06/04

Casino impact studies ignore
social costs, researchers say

By Ken Camp

Managing Editor

Independent researchers maintain a recently released study on the economic impact of casinos in Texas trumpets casinos' benefits without fully considering costs to taxpayers.

And they claim a companion study on the social impact of casinos ignores overwhelming evidence of a correlation between easy access to gambling and prevalence of problem gambling.

The Texas Enhancement Group–made up of wealthy potential casino investors–financed the economic study by the Perryman Group of Waco and the social impact study by William Kelly, professor of sociology and director of the Center for Criminology and Criminal Justice Research at the University of Texas at Austin.

Barry Keenan, a casino developer who is working as a consultant with the Texas Enhancement Group, told the Austin Business Journal the group paid $163,000 for the study and will pay an additional $40,000 for follow-up analysis.

Keenan–who wants to build a $440 million casino in Austin–served more than four years in prison for the kidnapping of Frank Sinatra Jr. in 1963.

The Perryman study projected casinos would create up to 271,000 permanent jobs and generate from $2 billion to $2.88 billion in state and local tax receipts.

The study presented a series of possible scenarios, one of which predicted casinos could increase total spending in Texas by $30.6 billion a year and state tax receipts by $2.1 billion annually.

The Perryman report was “the wrong study with the wrong numbers that reached the wrong conclusion,” said John Kindt, professor of business and legal policy at the University of Illinois.

Instead of an economic impact study, Texans should look at cost/benefit studies of legalized gambling, he insisted, adding that lost sales tax revenues and other taxes would exceed any tax benefits from legalized betting.

In addition to regulatory costs, these include infrastructure, law enforcement and social-welfare costs, he noted.

For instance, a 1995 study in Wisconsin revealed 37 percent of the citizens in an area near a casino said their savings had been reduced since the casino opened. In that same study, 10 percent of the local residents said they would spend more on groceries, and about one-fourth said they would spend more on clothes if not for the casino.

“Cost/benefit studies for over a decade consistently have shown $3 in costs to taxpayers for every $1 in benefits. That debate is over,” Kindt said.

Ray Perryman disputed Kindt's assertions, saying his study examined net benefits after considering costs, including diversion of money from retail sales. He maintained Texas differs from some other states because it already has accessible gambling in neighboring states, and it is losing revenue to those venues.

But Kindt insisted Perryman's study failed to take into account either research or recommendations of the 1990 National Gambling Impact Study.

That federal panel called for a moratorium on gambling expansion and urged jurisdictions considering legalized gambling to examine independent cost/benefit analyses.

Kindt also cited research by another Waco-based economist–Earl Grinols of Baylor University–who takes to task many of the economic impact studies touted by the gambling industry.

Grinols and fellow economist David Mustard from the University of Georgia wrote in December 2000: “Some research that purports to evaluate costs or benefits actually examines local and not total social costs or benefits. Another concern is that much of the research has been conducted by organizations with a vested interest in the outcome of the research, institutes with industry ties or state agencies. Relatively little research is in peer-reviewed journals.”

Perryman took exception to any suggestion his research was unduly influenced by the group that commissioned it, saying: “Never in 25 years have we cooked the numbers.”

Robert Goodman, a professor at Hampshire College in Amherst, Mass., said he had not read the Perryman and Kelly studies.

But in general, Goodman characterized studies funded by gambling interests as “bogus” and “promotional” rather than scientific.

“Typically, these studies project job increases and make revenue projections without seriously looking at the cost of getting there,” he said, pointing particularly to the economic impact on communities as problem gambling increases.

Kelly did not return calls from the Baptist Standard offering him an opportunity to respond.

Goodman, the former director of the Center for Economic Development at the University of Massachusetts-Amherst, wrote “The Luck Business” about the economic and social impact of legalized gambling. That book detailed his research as director of the United States Gambling Study, a two-year project in the early 1990s funded by the Ford Foundation and the Aspen Institute.

His research at that time set the annual cost to society per problem gambler at $13,200.

Both he and Kelly set the incidence of problem gamblers at about 3 percent of the general population.

But Goodman estimated the percentage could increase by anywhere from 1 percent to 4 percent if legalized gambling became more accessible, while Kelly pointed to no increase.

In an executive summary of his social impact study, Kelly stated: “There is no consistent, scientifically reliable research that supports the argument that the proliferation of casino gambling in the U.S. has led to increases in the prevalence of problem and pathological gambling.”

Goodman countered: “That argument just doesn't hold water.”

At least eight independent studies point to a correlation between easy access to legalized gambling and increased prevalence of problem gambling, he asserted.

Raw data from a casino-funded study in 1997 conducted by the Harvard Medical School division of addiction studies demonstrated that same correlation, he added.

“Even studies funded by the gambling industry show that the more convenient it is, the more people will gamble,” Goodman said.

“And the more they gamble, the more likely there will be an increase in the prevalence of problem gambling. It just makes sense that there's a direct correlation.”

Kindt agreed, pointing to the National Gambling Impact Study Commission's findings that problem or pathological gambling doubles within a 50-mile “feeder market” around gambling facilities.

Rather than arguing cause and effect, the issue is correlation, Kindt said. And there is a clear correlation between the accessibility of legalized gambling opportunities and incidents of pathological or problem gambling, he stressed.

Bob Breen, director of the Rhode Island Gambling Treatment Program, said Kelly's assertion that no clear evidence proves a cause-and-effect relationships between legalized gambling and problem gambling is true. But, he added: “That doesn't mean there isn't such a relationship.”

If it could be proven, it probably would take 10 to 20 years and be incredibly expensive, he noted.

But he can point to anecdotal evidence indicating a link.

“In my career, I've treated over 500 pathological gamblers. This experience leads me to believe that many–maybe about 50 percent–only developed the disorder after some form of casino gambling was introduced to their geographic area,” Breen said.

“That's not empirical evidence, and it won't hold up in the court of scientific opinion. But I know what I know.”

Posted: 8/06/04

Gambling industry has money,
but opponents insist they have hope

By Kirsten Pasha & Greg Warner

Associated Baptist Press

JACKSONVILLE, Fla. (ABP)–In the Bible, casting lots–which many consider gambling–was a way for God's sovereignty to reign through randomness. Now gambling is drawing lots–lots of people, that is.

A survey released by the American Gaming Association claims 2 million more Americans visited a casino in 2003 than in 2002. Consumers spent more than $27 million at commercial casinos in 2003, more than twice as much as the $11 million spent 10 years before.

But even those numbers–from the gambling industry itself–vastly understate the extent and impact of gambling, according to John Kindt of the University of Illinois, a professor, researcher and outspoken critic of the gambling industry.

While the American Gaming Association says 26 percent of the public gambles regularly, Kindt notes 80 percent of Americans gamble in some form or another.

And while gambling opponents can claim some recent victories, the popularity of gambling remains strong. Nonetheless, some Christians say they are fighting the gambling urge with a hope based on more than luck.

“The whole culture of building our hope for our future on something so random as winning the lottery … or a roll of the dice … is an underlying spiritual value–a form of nihilism that we don't have anything to hope for,” said Suzii Paynter, director of public policy with the Texas Baptist Christian Life Commission. “We (Christians) believe in hope grounded in our faith, not on sheer luck.”

More than 80 percent of people surveyed by the gaming association–regardless of age, income, U.S. region or religious participation–believe casino gaming is acceptable for themselves or for others.

The North American Association of State and Provincial Lotteries reports 40 states and the District of Columbia have lotteries. Only Utah and Hawaii prohibit all forms of gambling.

“There's so much gambling in America, no one can wake up and say they've got an itch they can't scratch,” said Thomas Grey, executive director of the National Council Against Legalized Gambling and a Methodist minister.

Although gambling is now pervasive, Grey said the tide is turning.

“In 2003, gambling tried to expand in 46 ways in 30 states,” he said. “We won 43 and lost three in 2003.”

While gambling interests always will outspend opponents, he said, opposition has the advantage of popular support.

“We're beating them with our people against all their money,” said Grey, whose organization has an annual budget of $120,000.

“As long as the opposition organizes, they can beat gambling anywhere,” he said.

The gambling industry's most prominent victory this year came in Pennsylvania, where state lawmakers enacted legislation July 4 to bring 61,000 slot machines–second in number only to Nevada–into horse tracks, resorts and slot parlors.

New York and Maine authorized slot machines at racetracks one year ago. And as of June 21, five American Indian tribes in California can add an unlimited number of slot machines to their casinos.

Michael Geer, chairman of Pennsylvanians Against Gambling Expansion, said the organization is “very troubled” that the years of working with church groups, grassroots groups and within the legislature have failed to stop the expansion of gambling.

“It's an odd irony that on Independence Day, the Pennsylvanian government … chooses to become dependent on gambling revenues,” said Geer, also president of the Pennsylvania Family Institute.

“The bottom line is that many Americans and many church-going Americans believe (gambling) provides free money to the government. They're happy to see poor and elderly lose lots of money just so they don't have to pay more taxes.”

Kindt, who teaches business and legal policy at the University of Illinois, said gambling opponents are successful in defeating gambling proposals more than 90 percent of the time. But the gambling interests will accept a low success rate, he said, because they gain so much financially from their occasional victory.

Although Pennsylvanians against gambling suffered a substantial blow, gambling opponents in other states triumphed.

“The picture is not altogether bleak,” said Weston Ware of Dallas, a board member of the National Council Against Legalized Gambling and legislative director for Texans Against Gambling.

Ware said many states haven't passed proposals for video slot machines and gambling expansion.

Kentucky has been an “ongoing victory site” against the expansion of gambling, according to Nancy Jo Kemper, media spokesperson for Kentucky Citizens Against Gambling Expansion.

Kentucky has a lottery and a thriving thoroughbred horseracing industry, but attempts to bring free-standing casinos and slots have failed. The latest attempt failed, Kemper said, because of squabbling among gambling advocates.

In Texas, gambling opponents recently made headway during a special legislative session with the denial of a proposal to fund Texas schools with a percentage of proceeds from video slot machines–a victory Paynter attributed to the activism of church members.

“Gambling corporations are huge, with very deep pockets. … And they do not fight fair,” Paynter said.

“They don't like opposition, and it takes courage from our church communities to stand. But we stopped it here–a hard-fought fight.”

Cy Fletcher, a layman at First Baptist Church in Baytown, was one of those activists.

“I find it strange that this is supposed to be the most family values-oriented administration in Austin in years … and they want to fund education on the backs of (gambling) victims,” Fletcher said. “It's a moral issue.”

But Judy Patterson, senior vice president and executive director for the American Gaming Association, compared gambling to golfing or seeing a movie. She said gambling is a form of entertainment, which is not moral or immoral. “Gambling is a way to spend our leisure time, essential to our health and well being, that makes it easier to get up and go to work Monday morning.”

Gambling opponents, however, say comparing gambling to the entertainment industry is unfair and misleading.

“Movies and Disney World don't create addicts,” said Kindt, the University of Illinois professor, who has testified about gambling before Congress.

While gambling supporters–including many legislators–tout the increase in tax revenue from gambling, Kindt cited studies that indicate each tax dollar generated by gambling will cost governments $3–in industry regulation, increased social services and criminal-justice expenses.

In fact, Kindt said, the socio-economic impact of gambling addiction is comparable to drug and alcohol addiction. When governments legalize and encourage gambling, they are “creating addictions among their citizens,” he said.

Ware said about 70 percent of all revenue to casinos comes from slot machines, which rely on consumers' addiction to play.

Video slot machines, known as the “crack cocaine of gambling,” have the potential to double the number of compulsive gamblers in a state in one year, he added.

In addition to increasing addiction, Ware said, gambling produces more bankruptcy, crime and corruption. Most studies don't measure gambling's social and economic costs, like embezzlement, borrowed money and broken homes, he said.

Karen H., international executive secretary for Gamblers Anonymous, said the nationwide organization had to increase the number and locations of meetings for addicted gamblers. However, they don't keep statistics on the increased need or know the reason for it.

Patterson, the gambling spokesperson, said Gamblers Anonymous is an “incredible tool” for addicted gamblers. However, she said research suggests new support groups don't reflect an increase in addicted gamblers, rather more public education on gambling problems and resources made available.

A new threat to increase compulsive gambling, opponents say, is online gambling–devastating because it is available to anyone with Internet access. Congress has yet to come to a consensus on how to handle it.

Grey of the National Council Against Legalized Gambling said he gets frustrated with the apathy of many Christians. But the David-vs.-Goliath successes of grassroots opposition should invigorate Christians and scare the gambling industry, he said.

“It makes us look like we're players. We hold the winning hand,” he said.

“I think we're at a tipping point. We're going to lose a few more (battles), but the real story here is the wins.”

Posted: 8/06/04

Posted: 8/06/04

No second term for Hall as BGCT
president; cites need for diversity

By Marv Knox

Editor

DALLAS–Ken Hall has announced he will not seek a second one-year term as president of the Baptist General Convention of Texas.

He will preside at the BGCT annual session Nov. 8-9 in San Antonio and then step down from the convention's highest elected position.

Hall hopes his precedent-defying move will help the BGCT rotate its top leadership more rapidly and embrace greater diversity of leaders, he explained.

The last time a president did not seek re-election was 1963. K. Owen White, who had been elected president of the Southern Baptist Convention that year, declined a second term.

“I'm going to try to encourage our Baptist family to think in terms of one-year presidencies instead of the traditional two one-year terms,” said Hall, who is president of Buckner Baptist Benevolences, a statewide child-care, aging-care and family-ministry agency affiliated with the BGCT.

Although the convention's constitution allows a president to serve three consecutive one-year terms, most presidents serve two years.

For more than 50 years, the tradition of presidential re-election has limited the BGCT to five presidents per decade, half the number that would have been possible if presidents served only one year, Hall said.

The convention has too many people and too much talent to restrict the leadership to a few people, he added.

“It's time to enlarge the tent,” he said. “In this era of fast-paced growth of our culture, we need to make space for more diversity in our highest office.

“Hispanics, African Americans, other ethnic groups, women and laypersons need the opportunity to have the honor to serve and to exert leadership.”

The BGCT never has had a non-Anglo or female president; they all have been white males. The last time a layperson served as president was 1964-65, when Abner McCall, then president of Baylor University, led the convention.

The rumor that Hall might not seek a second term circulated in mid-summer, and he acknowledged that some Texas Baptists who heard those rumors twisted his arm.

“I've had a lot of people asking me to continue to serve, to reconsider my position,” he said.

“But I think we need a different kind of leader: Someone who sees things from a different perspective than the white Baptist who's tied to traditions that sometimes limit our ability to read other groups and make them feel included.”

Hall's plan to step down means he will leave office midway through a major convention reorganization process.

He has been a primary promoter of reorganization and has worked alongside BGCT Executive Director Charles Wade to guide the endeavor.

"I've enjoyed helping us focus on our priorities, and I hope the leadership I've exerted has benefited the convention," he said. "But if our walk is going to match our call, then our leadership (through the transition) can't look like the stereotype of Baptist leadership.

“Hopefully, by our leadership being more diverse, this will enable us to recruit more diverse denominational employees and strengthen the depth and breadth of our convention.”

That will have a profound impact upon Texas Baptists, he predicted.

“We need to discover ways to invite other Baptists and ethnic communities to join the BGCT in reaching this state for Christ,” he explained. “It can be better done if led by someone who represents the best of our inclusiveness.”

Hall's decision about a second term does not reflect disappointment or negative feelings regarding his term as president, he stressed.

“This year has been an unbelievably all-consuming experience–as energy-depleting as I've ever had,” he conceded. “But it's also been rewarding. I've seen a future for Texas Baptists I'm not sure I knew existed.

“There's an energy for reaching this world for Christ. Our churches, our institutions desperately want to honor the Lord and extend his kingdom.”

Hall has enjoyed experiencing such spiritual passion firsthand.

“I've loved the year. It's been energizing for me spiritually, energizing to me as a churchman,” he said. “But it's time for someone else to lead. I can influence that more by stepping aside early rather than later.”

Prior to becoming Buckner's president in 1994, Hall was pastor of First Baptist Church in Longview. Previous pastorates included Crestview Baptist Church in Midland, Eastwood Baptist Church in Gatesville and Riverside Baptist Church in Stephenville.

He has been a director of the Baptist Standard, chairman of the BGCT Committee on Committees, and member of the BGCT Executive Board and Resolutions Committee. He is a deacon and Sunday school teacher at Park Cities Baptist Church in Dallas.

He is a graduate of the University of Texas at Tyler, earned master's and doctor's degrees from Southwestern Baptist Theological Seminary, and is an honorary alumnus of Baylor University's George W. Truett Seminary.

He and his wife, Linda, have two adult children and two grandchildren.

Posted: 8/06/04

Volunteers are 'hands and feet
of Jesus' to Valley families

By Scott Collins

Buckner News Service

PROGRESO–A pile of discarded shingles lay in the summer sun outside Alicia Pena's home. The roof had been stripped down to its rotted plywood.

Delroy Collins, drenched in sweat, straddled the center beam of the roof surveying the work that needed to be done and giving directions to the crews from First Baptist Church in College Station and First Baptist Church in Copperas Cove.

On the ground, youth from the two churches played with Pena's children while taking a break from the scorching Texas sun.

The single mother of 10 lives in a dilapidated house where the only sewer drain is a plastic pipe that empties into the ground outside, leaving a stifling odor that grows worse as the day heats up.

In less than a week, crews from the two churches replaced the roof and sidewalls of the house as part of the second annual KidsHeart mission project sponsored by Cooperative Baptist Fellowship of Texas, Buckner Children and Family Services and CBF Global Missions.

Nearly 320 people from 19 churches descended on the Lower Rio Grande Valley counties of Hidalgo, Willacy and Cameron. The one-week intensive mission effort–which nearly doubled in size this year–is in conjunction with CBF Global Mission's Partners in Hope initiative, a long-term commitment to transformational development in 20 of the poorest counties in the United States.

Barry Love and Sandy Bailey, members of Second Baptist Church in Lubbock, place sheetrock on the ceiling of a home.

The Fellowship and Buckner have formed a partnership to address the needs of residents living in low-income communities–known as colonias–along the Texas-Mexico border.

In addition to eight construction projects, mission volunteers who participated in the KidsHeart project this summer also led Vacation Bible School at nine sites each morning and sponsored five sports camps during the evening.

They led sewing and quilting classes and computer classes, provided dental and medical clinics, led a basketball clinic for junior high girls, sorted more than 300,000 items of clothing for distribution by Buckner to low-income families, and handed out 525 backpacks for elementary school children.

Debbie Ferrier, missions pastor at Trinity Baptist Church in San Antonio, and moderator of CBF Texas, said the purpose of the KidsHeart missions project is “to reach these people for Christ. They're right here in our backyard. We're hoping to change the lives of the people who live here in the Valley, and we're hoping to bring them the message that we love them and that we want to build relationships with them.”

Felipe Garza, vice president of Buckner Children and Family Services, said the CBF partnership is making a difference for residents of the Lower Rio Grande Valley while sharing the love of Jesus at the same time.

“It shows the compassion Christ has for us, and it gives us the opportunity to be compassionate with others while helping to meet human needs,” Garza said.

“I think if Jesus were here among us, he would be here with a hammer and nails putting on the roof, putting in a bathroom, meeting people and sharing with them physically while sharing the gospel.”

Garza said the partnership is helping Buckner fulfill its mission of building strong families and “helping to keep families intact. That's part of our mission, and KidsHeart is helping us do that.”

Tommy Speed, administrator of Buckner Border Ministries, agreed. “It couldn't be done without the partnership. We can do some little things, but together, we're able to form a strong union that's able to do many more things together.”

Collins, the volunteer roofer from College Station, said he was motivated to participate in the missions project to “help people who are less fortunate who need better homes to live in. As Christians, we should be helping others in Christ's name,” he said.

“We should sacrifice our time and our sweat to help out others. It's important for us to come here and to show Christ's love toward them by helping them and by sharing Christ and talking about his salvation.”

Collins' pastor, Rodney McGlothlin, served as coordinator for this year's project for CBF Texas and is moderator-elect of the organization. He said the weeklong event helped volunteers “collectively to make a difference in the lives of individuals and to begin to make systemic changes here.”

The mission project helps fulfill the vision of being the presence of Christ, he noted. “That means living out what Jesus would do, not just saying what Jesus might say, but doing what Jesus would do. If he came here, he would get involved in the lives of these people. Sometimes I think what we need to do are deeds of hope, and I think that's what this all about.”

McGlothlin said the partnership between Buckner, the Fellowship and local churches enables everyone involved to do more together than they could separately.

“But more important is how we challenge one another to stay the course and not just be a once-a-year endeavor where we come down, do something and then forget about them,” McGlothlin said.

“We've said we're here for the long haul. We're here to make a difference.”

James Cotten, minister of youth at First Baptist Church in Copperas Cove, said his church got involved in the project because it teaches members to “always be prepared to give an answer. We're learning to be flexible and looking for God to put us in situations where we can share our faith.”

Cotten said involving youth from his church in the missions project provided training for the young people.

“It's a great opportunity for them to love on kids and to take back home the things they've learned here and have that kind of love for the kids in Copperas Cove and do missions there. … We're being the hands and the feet of Jesus in the Valley.”

One of the youth from Cotten's church, Phillip Welden, said he joined the group because he wanted to “help bring kids to Christ and teach them that Jesus loves them.”

Welden, 15, accepted Christ just two weeks before taking part in the KidsHeart project. “I know how important it is to come to Christ, and I want other people to know that and to be joyful.”

CBF Texas Coordinator Rick McClatchy said the week is designed to enable churches to use skills and gifts within their congregations.

“A lot of our program is set up to allow a church to do just about anything they would want to do. We give some structure, but there's still a lot of flexibility.”

McClatchy added that another benefit for churches is that Buckner and CBF handle the logistics for the week. “We have some small churches that can't handle that, and if they couldn't partner with us, they might not even make a missions trip.”

The hands-on experience volunteers have during the week develops a vision for further involvement with missions, McClatchy said.

“I don't think you can ever capture a person's heart entirely unless you get some hands-on experience, and they see the people and the needs.”

Joe Garcia, a migrant worker whose home received much-needed attention from KidsHeart volunteers, has lived in his house 22 years.

“I never figured people would come and help somebody without me giving something to them. It feels really, really great to have somebody care for someone like me who doesn't have that much money.

“They actually took their time to come and help me for free, and I don't know how to repay them,” Garcia added. “I'm grateful they're here helping me out, because I couldn't afford this. I don't know how to repay them, but my heart goes out to them. I don't have the words to describe how grateful I am.”

Kerry Horn, pastor of First Baptist Church in Covington, brought 31 members from his church for the week. One of his goals is for those members to return home “with new eyes to see and new ears to hear so they'll be ready to see opportunities around for us to minister to in our area,” he said.

He worked on the Zamora family home, and he noted how they took pride in what they had.

“We didn't want to diminish that pride, we just wanted to make what he had better,” Horn said. “Everybody embraced them and loved them. They know us through our smiles, and they know us through the hard work and through our sweat.”