On the Move_22105

Posted: 2/18/05

On the move

Vernon Andrews has resigned as pastor of First Church in Tuleta.

bluebull Jeff Berry to The Heights Church in Richardson as contemporary worship leader.

bluebull O.K. Bowen to First Church in Hereford as interim pastor.

bluebull Donnie Brown to First Church in Olton as interim pastor.

bluebull Steve Dill has resigned as pastor of Friendship Church in Cleburne.

bluebull Roy Fish has completed an interim pastorate at First Church in Center.

bluebull Ferel Gage to First Church in Palo Pinto as pastor.

bluebull Jim Garcia has resigned as pastor of Primera Iglesia in Aransas Pass.

bluebull Cecil Golden to First Church in Anton as interim pastor.

bluebull Jay Gordon to Bethesda Church in Burleson as minister of youth.

bluebull Richard Grisham to Bethel Church in Roswell, N.M., as pastor from Northside Church in Texas City.

bluebull Michael Hale to First Church in Center from Travis Church in Corpus Christi.

bluebull Clay Hopkins to First Church in Midlothian as youth minister.

bluebull James Howard to Cass Church in Atlanta as pastor.

bluebull Donnie Howell to Parkview Church in Littlefield as interim pastor.

bluebull Ralph Howell to Valera Church in Valera as pastor from Pleasant Grove Church in Rosebud.

bluebull Royce Kinsey has resigned as pastor of Bethel Cass Church in Linden.

bluebull Ed Le Compte to First Church in Sanford as interim pastor.

bluebull John Long to Mount Carmel Church in Cleburne as minister of youth.

bluebull Larry McGregor to Eastridge Church in Red Oak as youth minister.

bluebull Chris Moore to First Church in Rockdale as minister of youth.

bluebull Joshua Morrison has resigned as pastor of Olin Church in Hico.

bluebull Brent Neumann has resigned as associate recreation minister at First Church in Denton.

bluebull Luis Rey to Trinity Church in San Antonio as youth minister from First Church in Joelton, Tenn.

bluebull Patrick Six to Cross Point Fellowship in Amarillo as pastor.

bluebull Bryan South to First Church in Jasper as pastor from Kingsville Church in Pineville, La., where he was associate pastor and youth minister.

bluebull Paul Stohler has resigned as youth minister at Oak Crest Church in Midlothian.

bluebull Micheal Summers to First Church in Vega as interim pastor.

bluebull Johnny Villarreal to Primera Iglesia in Luling as pastor.

bluebull Jerry Witham to Vista Ridge Church in Carrollton as pastor.

bluebull Ed Wright has resigned as pastor of Littleville Church in Hamilton.

News of religion, faith, missions, Bible study and Christian ministry among Texas Baptist churches, in the BGCT, the Southern Baptist Convention ( SBC ) and around the world.




Penn Place: A Home for Hope_22105

Posted: 2/18/05

A recreation room at the Pennsylvania Place leasing office provides a safe place for children to enjoy fun and games. (Photo by Felicia Fuller)

PENN PLACE: A home for hope

By Felicia Fuller

Buckner News Service

FORT WORTH–When Joyce King cautions young people against fast living and freewheeling, she offers her own life as an example. At her lowest point, she shared a house and a crack habit with a boyfriend who abused her often. All the while, she held high-profile positions in Christian ministry. Through prayer and sweat equity, she reclaimed her life and got clean in 1993. Now, she's on a quest to help others.

ABOVE: Volunteers like Joyce King are an important resource at Penn Place, an apartment complex on the south side of Fort Worth, where 16 percent of residents are mental health outpatients, incomes average below $20,000 and most heads of households are single females. Social services are provided through partnerships with Buckner Baptist Benevolences and other Fort Worth agencies.

“If I can save a child, give them a positive way, I think that's the most rewarding thing a person can do,” King said. “I want them to know life is not what they see on television. It's not all bank robbers and you go to jail. You don't have to go into drugs. You can be more than just a kid from Penn Place. You can be president or whatever else you want to be.”

Volunteers like Joyce King are an important resource at Penn Place, an apartment complex on the south side of Fort Worth, where 16 percent of residents are mental health outpatients, incomes average below $20,000 and most heads of households are single females. Social services are provided through partnerships with Buckner Baptist Benevolences and other Fort Worth agencies. (Photo by Felicia Fuller)

At Pennsylvania Place Apartments in Fort Worth, 16 percent of residents are mental health outpatients, incomes average below $20,000, and most heads of households are single females. A recurring lament is there aren't more residents like King to encourage neighborhood children. She is among a handful of volunteers who work regularly in the many educational and recreational programs the complex offers through its partnerships with Buckner Children and Family Services and other local agencies.

“She's volunteered in every capacity,” said Cynthia Mayfield, Buckner community resource coordinator. “She works with the crime watch group, the residents' association, the after-school program. Every day, she helps provide free lunches for the children, and she cooks breakfast every Wednesday for our community. She's also a member of the Bible study group. I have a joke with her that every time I say, 'I need a volunteer,' I tell her she can only volunteer for one thing at a time.”

But one thing at a time just won't do for King, whose passion for service arises from personal pain. Her daughter died just over a year ago. Her son is in an institution for the criminally insane.

Though she's a chef by trade and only a few courses away from earning her bachelor's degree, King is unable to work because of a disability.

While tragic, her story is not unlike many other residents' at Penn-sylvania Place.

Located in the hospital district on Fort Worth's south side, Pennsylvania Place was built in 1998 as an affordable housing alternative for mental health outpatients who are able to live independently. Twenty-five of the 152 units are reserved for residents with a range of clinical conditions, including schizophrenia, bipolar disorder and manic depression. Mayfield says social services, administered from the onsite community center, are designed to promote well-being and self-sufficiency. A case manager with Mental Health and Mental Retardation is on site.

“We work very closely with management and Mental Health and Mental Retardation, and we meet quarterly to discuss what programs will be beneficial and help them remain independent,” she said.

The mental health element aside, Mayfield said, residents face many of the same challenges as other urban dwellers­crime, drugs, gangs and teen pregnancy. With children comprising 47 percent of total occupancy, many social services are geared toward residents 18 and younger. Boys and Girls Club offers gang prevention and intervention, and the YWCA sponsors Achievement, Ideals and Motivation (AIM) to encourage young girls to stay in school and set goals for the future.

Nearby Broadway Baptist Church, a Buckner ministry partner, has a licensed after-school program and gives priority to Pennsylvania Place residents.

More than two dozen children ages 6 to 12 from the complex participate in the program, Mayfield noted. Offerings include homework assistance, dance classes, youth sports and life skills training.

“We want them to have similar experiences to those kids whose parents can actually afford these services,” she said. “We want to make sure that the kids have some structured things going on during the summer, as well.”

Ty, 12, said the after-school program is a fun and educational way to spend his evenings. “I have lots of friends here, and I get help with my homework,” he said. “I also learn things that will make me a better person, like how drugs and alcohol mess up your mind. In the summer, we go on field trips to museums and stuff. I like that. My momma likes it, too, because it gives her a break, and she knows they look out for us.”

For adults, the health department offers free informational fairs; Consumer Credit Counseling Services leads seminars on budgeting; and Buckner sponsors 12-week, self-paced computer classes. Talks are under way to offer high school equivalency and English-as-a-second-langurage courses, as well.

With children comprising 47 percent of Pennsylvania Place's total occupancy, Community Resource Coordinator Cynthia Mayfield says, most programs are geared toward their physical, mental and spiritual development. Offerings include after-school care, a food program, and pregnancy, gang and dropout prevention. (Photo by Felicia Fuller )

Resident Terrance Jackson enrolled in the computer class several months ago to “learn more, do more and feel caught up with the rest of the world.” Jackson, a Mental Health and Mental Retardation client, credits the community center with giving him the motivation to improve his quality of life.

Shirley House, who moved in recently with her disabled Army veteran husband, says she may take advantage of the high school equivalency program after she completes remedial reading classes through another program in Dallas. House volunteers with the youth, serving lunches, monitoring playtime and offering guidance.

Because of her reading difficulties, she didn't think she had anything to contribute at first, she acknowledged. But after seeing the need and interacting with the children, she felt “called to serve.”

“Penn Place is more like a family community,” Jackson said. “We have people of all different backgrounds and situations. You have your deaf, MHMR, handicapped and homeless.

“It teaches you skills you might not have had otherwise. It teaches you coping skills and how blessed you truly are. We are blessed.”

King counts herself in that number. “The Lord is a great healer. He took me from the miry clay and molded me into what I am today.

“When I get on the kids here, I'm not fussing at them just to be fussing. I'm trying to show them a different way. Some of them are just rebellious. I tell them, 'I know your momma. And I know where you live.'”

News of religion, faith, missions, Bible study and Christian ministry among Texas Baptist churches, in the BGCT, the Southern Baptist Convention ( SBC ) and around the world.




So, what difference does faith make in lives of U.S. teens?_22105

Posted: 2/18/05

So, what difference does faith make in lives of U.S. teens?

By David Briggs

Religion News Service

WASHINGTON (RNS)–The most comprehensive survey ever done on faith and adolescence finds a teen nation where more than four in five youths say religion is important in their lives.

But the new survey of more than 3,000 teenagers and their parents also indicated many teens know little about their religion.

Many other activities compete for their time, but among religiously active teens–those who attend services weekly and belong to a youth group–their faith appears to be making a significant difference in their behavior.

See survey results displayed in a chart here.

The National Study of Youth and Religion, described as the most comprehensive research ever done on faith and adolescence, revealed such teens are more likely to:

Do better in school.

bluebull Feel better about themselves.

bluebull Shun alcohol, drugs and sex.

bluebull Care about the poor.

bluebull Make moral choices based on what is right rather than what would make them happy.

Researchers considered variables such as the possibility that more obedient youngsters are more likely to attend church and still found that "religious faith and practice themselves exert significant positive, direct and indirect influences on the lives of teenagers, helping to foster healthier, more engaged adolescents who live more constructive and promising lives.”

What religious groups have to worry about, the study found, is not teen rebellion, but a “benign 'whateverism'” that tends to reduce their perception of God to more of a valet–someone meeting individual needs–rather than an authority figure.

The result is growing numbers of teens replacing traditional faith with an “alternative religious vision of divinely underwritten personal happiness and interpersonal niceness,” said Christian Smith, the University of North Carolina sociologist who led the study.

Researchers talked to 3,370 adolescents and their parents in a national random telephone survey in 2002 and 2003.

The study also involved in-depth personal interviews with 267 of the respondents from 45 states.

The project was funded by the Religion Division of the Indianapolis-based Lilly Endowment Inc.

Several studies in recent years have found positive relations between mental and physical health and religious participation among adults.

But there is little research among adolescents.

The first major findings of the new study have just been released in a book from Oxford Unive-rsity Press titled Soul Searching: The Relig-ious and Spiritual Lives of American Teenagers.

The study found four in 10 teens attend religious services weekly or more frequently.

Homework, television and other media, jobs and sports increasingly compete for teens' time.

“Indeed, in many adolescents' lives, religion occupies a quite weak and often losing position among these competing influences,” Smith wrote.

The study bursts a few stereotypes of teen religion, foremost among them the idea that U.S. teens are alienated from or rebelling against organized religion.

More than half of the teens surveyed said religion was extremely or very important in their lives.

More than two-thirds of teens report attending services many times a year, and more than six in 10 teens say they would attend services regularly if it were entirely up to them.

Nearly eight in 10 teens who attend services say they expect to attend the same kind of congregation when they are 25. Almost none reported having bad experiences with clergy or youth group leaders.

Teen religiosity is important, researchers said, because their study also shows almost universal positive outcomes related to active religious lives, from success in school to vastly reduced rates of teen pregnancy and drug use.

How might parents develop spiritual lives in their offspring? By being role models, the study indicates.

Among parents who said religion is extremely important to them, two-thirds of their teenage children said religion is extremely or very important in their lives.

In contrast, among the teenage children of parents who said religion was not very important, 48 percent said religion was not very or not at all important in their lives.

“They really do look to their parents,” Smith said.

“We'll get who we are, not what we tell them–not what we wish for, but who we are.”

David Briggs is religion reporter for The Plain Dealer of Cleveland.

News of religion, faith, missions, Bible study and Christian ministry among Texas Baptist churches, in the BGCT, the Southern Baptist Convention ( SBC ) and around the world.




Texas Tidbits_22105

Posted: 2/18/05

Texas Tidbits

Campolo to lecture at Wayland. Christian author, sociologist and media commentator Tony Campolo will speak March 2 at Wayland Baptist University as part of the McCoy Lecture Series. He will speak in the 11 a.m. Wayland chapel service, meet with several student groups throughout the day, and speak at 6 p.m. at First Baptist Church of Plainview. Campolo is professor emeritus of sociology at Eastern University in St. David's, Pa. The McCoy Lecture Series was developed by First Baptist Church with an estate gift from longtime member Dorothy McCoy, professor emeritus in mathematics at Wayland.

Concert highlights preview weekend at UMHB. Tree63, with special guest Paul Colman, will be in concert at the University of Mary Hardin-Baylor at 7 p.m. March 4 in the W.W. Walton Chapel. The concert is part of Crusader Preview Weekend, March 4-5, hosted by the recruiting and admissions office for high school seniors and juniors to visit UMHB and get a feel for college life. During the weekend, high schoolers will sit in classes, eat in the cafeteria and stay in the residence halls with students. For more information, call (254) 295-4520, or register online at www.umhb.edu/Preview/welcome.htm.

ETBU launches $40 million campaign. East Texas Baptist University in Marshall has launched a five-year, $40-million development campaign. The Legacy of Excellence campaign includes $22.85 million for capital improvements and $5 million for student scholarships, as well as funds for restricted projects and the university endowment.

HBU sets preview weekend. Houston Baptist University officials hope to fill the campus with prospective students and their parents during the March Madness spring preview weekend, March 18-19. High school students visiting HBU will stay in the dorms on campus Friday night, and the Saturday schedule includes a variety of games and activities. Students from many HBU organizations will be present to inform prospective students about their organizations and to answer any questions about campus life. A session for students and their parents will focus on financial aid, housing and admissions. For more information, contact the admissions office at (281) 649-3211.

News of religion, faith, missions, Bible study and Christian ministry among Texas Baptist churches, in the BGCT, the Southern Baptist Convention ( SBC ) and around the world.




TOGETHER: Prayer for things that are, ought to be_22105

Posted: 2/18/05

TOGETHER:
Prayer for things that are, ought to be

Her name is Emma Rose Gaston. She is the baby daughter of our baby daughter, and she's beautiful. We have three granddaughters and seven grandsons. Truly blessed.

One week earlier, my wife, Rosemary, and I awaited her heart cath procedure. Three stents and a prayer. Will bypass surgery be necessary? No. Truly blessed.

Life is like that. Full of fear, filled with joy. God promises to be present. Truly grateful.

Late at night, I returned a call from a pastor. “How is our convention going to be relevant to the needs of churches like mine? I don't really believe this church can survive. Two of your staff have been here. They are really good, but they didn't help us find a way to turn this church around.”

I know those two staff leaders and they have helped many churches, but they didn't connect there. The only people sadder about that than the pastor and I are those consultants. Can we learn how to do what we do better? Did we listen well enough? Were we determined to follow up long enough?

wademug
Executive Director
BGCT Executive Board

How do we fulfill our mission to encourage, facilitate and connect churches to fulfill God's mission of reconciling the world to himself–and build a better Sunday school, find a mission vision, equip stronger leaders and pay the bills? Determination. We will not be satisfied until we know how to work with and help every kind of church.

News arrived about a church start. Over 200 adults with boatloads of children in one of our most creative church starts. A high-risk, potentially high-yield congregation, and they finally are on their way! Thanks be to God.

Two young pastors, both gifted and called. One going through the dark night of despair and the other overwhelmed by the success of his new church. Both in my prayers. Both special to God and to the work of our convention. All the time, God is good.

A DVD is available with mission stories from our BGCT churches. Are our churches really doing this much in mission efforts all across Texas, in Mexico, in Eastern Europe, in Southeast Asia's tsunami district? No wonder our people have given almost $1 million in the last six weeks to help the people there.

What an encouragement for churches that could show slices of this to their people. Now, that would get the mission fires burning!

Amazement every time I think about the impact our 23 Texas Baptist universities, seminaries, child care ministries, elder care services and hospitals make on Texans and on people in many parts of the earth. I've never known a more dedicated group of institutional leaders who want to help their ministries make a difference in people's lives and involve our churches in real, hands-on learning and serving experiences. The folks who work in these institutions are ready to help your church gain a bigger vision of what God can do through your people.

Thank you, Lord, for the Baptist Standard and all who serve you and your people by making sure our people are well informed, spiritually challenged and faithfully enlisted in the work of the kingdom. We have been given a special trust. Lord, make us faithful.

In the morning, as I walk my three miles, I'll be singing and quoting Scripture: “Bless the Lord, O my soul; and all that is within me, bless his holy name!”

We are loved.

bluebull Order this free DVD by e-mailing rand.jenkins@bgct.org.

News of religion, faith, missions, Bible study and Christian ministry among Texas Baptist churches, in the BGCT, the Southern Baptist Convention ( SBC ) and around the world.




‘Unreality’ remains_22105

Posted: 2/18/05

'Unreality' remains

By John Hall

Texas Baptist Communications

Reality television is anything but real, according to media and ethics professors.

But get used to it, because it's not going anywhere any time soon.

Producers contort personalities through the editing process to increase drama and tell a story, noted Bill Tillman, the T.B. Maston Professor of Christian ethics at Hardin-Simmons University's Logsdon Seminary in Abilene.

This creates contrived conflict and a false sense of viewing reality, he explained.

See related stories:
Texans discover redemption in reality TV

'Unreality' remains

But the public watches the shows, and the programs are cheap to produce, said Brooks Grigson, a professor of communication studies at Baylor University in Waco. The networks save money because they do not have to pay writers or actors and yet continue to gain large audiences.

Given the popularity of reality TV, Christian believers have an opportunity to deliver a Christian witness–even if it is a diluted one–to many people who have not come to church, Tillman said. He particularly noted believers can model moral ways of forming relationships on shows where people seemingly are searching for love.

That doesn't mean Tillman understands why people go on these shows.

“A certain exhibitionism must be at work,” he said. “So, no matter how much a contestant may claim Christian values, to put one's self in such contexts can really dilute the authenticity of one's witness for Christ.”

Although television is in somewhat of a conservative swing after last year's Super Bowl halftime show, Grigson said public networks, including reality shows, may push the envelop to compete with cable networks.

“I think there's a danger of where things are headed, but the same can be said about the rest of TV,” he said.

News of religion, faith, missions, Bible study and Christian ministry among Texas Baptist churches, in the BGCT, the Southern Baptist Convention ( SBC ) and around the world.




Forget the ‘Batmobile,’ Houston contest winner cherishes friendships_22105

Posted: 2/18/05

Forget the 'Batmobile,' Houston
contest winner cherishes friendships

By Martha Morrow

Houston Baptist University

HOUSTON–When J.J. Worthen's sister first called him about entering Gimme the Mike, Houston, the local NBC affiliate's voice talent contest, he didn't give it much thought.

Auditions were the following day, and Worthen–a student at Houston Baptist University and member of First Baptist Church of Crosby–already had seen on the news hundreds of people lining up to spend the night to audition. But when he got up the next morning, he decided to take his chances.

He arrived at the auditions with just over an hour to spare and didn't think he would get the opportunity to show off his vocal talents. But Worthen got his chance and took full advantage of the moment, winning out over hundreds of Houston-area residents to ultimately become the contest's top winner.

J.J. Wortham, a student at Houston Baptist University, felt God's presence, even when he thought he lost a local talent contest. (Photo by Martha Morrow)

Worthen, a music theory and composition major at HBU, beat out more than 2,000 other singers who auditioned to make the cut to be one of 25 performers who competed on-air. During his first performance, Worthen received perfect scores from all four judges. He began to think he might really have a chance.

Unlike many of the other contestants who were lured to compete by the top prize of a new automobile and a two-song recording contract, Worthen saw the opportunity to spread his witness for Christ and positively represent HBU.

“After all,” he joked, “I had a perfectly good car. OK, maybe my friends complained because you had to roll up the windows by pushing them up with your hands, but it got me where I needed to go.”

With four perfect scores under his belt, Worthen advanced to the final round. His song selection that night wasn't as big a hit with the judges.

“I didn't get a perfect score,” Worthen said. “They all seemed to feel like the song I chose wasn't the best showcase for my voice. So, as the evening progressed, I wasn't expecting to win.”

After all the finalists had performed, three artists ended up with tie scores, and it didn't take the judges but a few seconds to come to a unanimous conclusion that Worthen was the big winner.

“I really didn't see this coming. After I performed, I talked with God about my disappointment but decided to focus on the opportunity I had been given to share my witness. That feeling changed to anticipation when the three-way tie was announced. And even though I was excited to win, my overwhelming feeling was just how humbling it was to win against the quality of performers I had heard that night. They were just awesome.”

As part of his grand prize package, Worthen received a new red Pontiac G6.

“It's like the Batmobile; it's such a cool car!” he said.

Music comes naturally to Worthen, whose mother was his high school choir teacher and whose father once worked as a music minister. The sister who encouraged him to enter the talent contest is also a music teacher.

He sang his first solo at the age of 4, but became more interested in instrumental music as he grew older. He chose music theory and composition as his major because he enjoys writing music and plays four instruments.

“My major helps me understand things that I can apply to every aspect of my music,” Worthen said. “And I can't say enough good things about the music department at HBU. They are like family.

“They don't treat us as students they have to teach. They work to develop us as musicians and teach us to be well-rounded people.”

Worthen was drawn to HBU after hearing the university's music ministry group, Focus, at his home church, First Baptist of Crosby. “I wanted to go to a university that was well-rounded, and after I heard Focus, I knew that HBU was where I belonged,” he explained. Today he is a member of Focus, performing at hundreds of schools and churches across Texas each year.

“I love performing, because it really is about communicating,” he said. “It's about talking to people in your audience. When you realize how simple it really is, you find the secret to performing.”

While Worthen drives around campus in his new car pondering his recording deal, he relishes the true prize he found from the competition.

“After the show, I got so many phone calls and e-mails. When I think about all the people who helped raise me and who have loved me and been my friends for so long, it is just something I will always cherish. I got phone calls from people who to me are giants in my life, and to think that they called just meant so much.”

News of religion, faith, missions, Bible study and Christian ministry among Texas Baptist churches, in the BGCT, the Southern Baptist Convention ( SBC ) and around the world.




Youth ministry matures during Johnson’s tenure_22105

Posted: 2/18/05

Youth ministry matures during Johnson's tenure

By George Henson

Staff Writer

RICHARDSON–Randy Johnson insists the key to longevity in youth ministry is developing solid relationships with both youth and adults. He should know, after serving in youth ministry 30 years and recently celebrating his 20th anniversary as minister of youth education at First Baptist Church in Richardson.

Johnson first learned the importance of developing a ministry tuned as much to parents and youth workers as at a youth during a conference led by youth ministry pioneer Bob Taylor.

“That was the first time I had heard anyone talk about the importance of working with parents and youth workers and also of using the existing organizations like Sunday school,” he said.

Randy Johnson once considered himself a "pastor in waiting." But he's committed 30 years of his life to youth ministry. (Photo by George Henson)

“Back then, the mindset was: 'We've hired you as the youth minister. You do the youth ministry.' I don't think we really had the credibility we do today. We were really seen largely as activity directors.”

At that time, a year into his ministry at Monterey Baptist Church in Lubbock, Johnson honestly saw himself as a pastor in waiting.

“Youth ministry wasn't that much of an interest to me, but nobody was looking for a single pastor,” he said. “When I met with the search committee, I told them, 'I'm not going to do this youth ministry thing very long.' And they said, 'Fine.'”

But once he had the job, he poured himself into it.

“I ordered every book the Baptist Sunday School Board published connected to youth ministry. I was smart enough to know I didn't know anything, and so I got these books and read them,” he said.

After five years, he moved to the youth ministry at First Baptist Church in Bryan. At about this time, he began to feel he might stick with youth ministry. However, even to this day, he said his calling is different than many youth ministers.

“God called me to ministry as a vocation. I've never said God called me to youth ministry. Yeah, I'm doing youth ministry now, but next year, who knows,” he explained.

His tenure in Bryan was marked by the influence of a layman nearly 80 years old.

“I learned a lot there about discipleship from Amos Bell,” Johnson said. “He led discipleship at First Baptist in Bryan. He was in his late 70s, but he led the Bible drill and speaker's tournament programs and started student-led Bible studies during the week.

“It didn't take long to notice there was an unusual spiritual maturity to those kids.”

Johnson came to Richardson in 1985, but it wasn't immediately smooth sailing.

“I came to the big city, and it ate me alive,” he said.

It was a time of testing, he recalled.

“This was the first time I had difficulty starting out. When I came here, they had had a pretty strong program, and I had different ideas. Basically, I bit off more than I could chew,” Johnson admitted.

The church stuck with him through the rocky start, however, confirming the reason he wanted to come to Richardson in the first place.

“I came here because I knew the church's reputation as being a good place to serve–a church where staff tended to serve for a while. I had already served five years at Monterey and five years in Bryan, and that was a long time for youth ministers at that time. But I thought if I came here, I had the chance to do something in youth ministry not a lot of people get to do–stay for an extended amount of time. But I never dreamed I'd stay here 20 years,” he explained.

The biggest change over those 20 years has been in the evolution of youth workers as originators of ministry, he asserted.

“Now, youth leadership plan their own fellowship and retreats. That doesn't bother me at all. I love that.

“I want those youth workers to be involved with these kids outside the classroom in ministry projects.

“When youth workers see themselves as youth ministers as much as I am, that's what excites me,” Johnson said.

The youth workers at First Baptist spend hours decorating their rooms, giving each department its own special identity.

He said staying 20 years and having had relationships with parents of teenagers gives him credibility with virtually any committee in the church he needs to confer with.

“I've had most of their kids in our youth ministry. They know me; they trust me. I have credibility that if I say I need something, they know I do.”

Also, many of those adults sitting on church committees are products of his youth ministry.

Youth, he said, really haven't changed much in his 30 years of ministry.

“I don't know that kids are that much different. All the technology seems to have made them brighter and more savvy about the world, but they really haven't changed. There were kids in Lubbock with drug problems 30 years ago, so that isn't a new thing.

“If anything, these kids may be more hungry for relationships. They want to be a part of a group, but they don't want to just soak it up–they want to be involved in ministry and give back,” he said.

Relationships, not big, flashy events, have been the bedrock of his ministry, he noted.

“If you look back at my ministry here, you won't see much flashy stuff,” he said.

“I tell my students they have to own their own relationship with God.

“They can't ride on the coattails of their parents or this youth ministry.

“We also stress loving on people when they come here to visit. We talk all the time about welcoming those who come here with the acceptance of God's love.

“Sure, we try to do things with excellence, but it's the relationships that keep people here.

“It's not my teaching or anyone's music. It's that love.”

News of religion, faith, missions, Bible study and Christian ministry among Texas Baptist churches, in the BGCT, the Southern Baptist Convention ( SBC ) and around the world.




LifeWay Explore the Bible Series for Feb. 20: Jesus paid the debt of our sin out of love_22105

Posted: 2/15/05

LifeWay Explore the Bible Series for Feb. 20

Jesus paid the debt of our sin out of love

Luke 23:32-47

By Pakon Chan

Chinese Baptist Church, Arlington

The Jewish religious leaders sought any way possible to put Jesus to death. The most deadly accusation was to accuse Jesus of “perverting our nation, and trying to stop men paying taxes to Caesar, and saying he himself is the Anointed One, a king” (Luke 23:2).

But this false accusation did not convince Pilate. Jesus was sent back and forth for trials, and eventually sent back to Pilate again for the final trial. Under the pressure of the Jewish leaders, Pilate released Barabbas for them and crucified Jesus.

The crucifixion

Many people may still have a very fresh memory of the movie “The Passion of the Christ.” The cruelty of crucifixion in reality was even more terrifying. The cross was in a “T” shape, laid flat on the ground before nailing the criminal on it. The victim's arms were stretched out upon the crossbar, and the nails driven through his hands. His feet were not nailed, but loosely bound to the cross. There was a projecting piece of wood placed at the halfway point of the cross to support the weight of the victim. Usually it would take a few days before the victim would die of hunger and thirst.

study3

Matthew told us Jesus refused to drink the drugged wine, which would deaden the terrible pain (Matthew 27:34). Jesus wanted to face death at its worst and with a clear mind. His choice had many important implications. First, it told us that Jesus had paid the biggest price to save us from sin. Second, Jesus showed his great love for us; only he could die in such a terrible way for us. Third, he chose the cross out of his free will, which expressed his total submission to God's plan.

While Jesus was suffering this most painful moment, he did not curse others or regret his own choice. On the contrary, he prayed a forgiving prayer on the cross, “Father, forgive them, for they know not what they are doing” (v. 34).

The two criminals

Jesus was placed between two criminals who were crucified on his right and left. But they had two different attitudes toward Jesus. One of the criminals kept hurling insults at Jesus. The other one knew Jesus was not an ordinary person. He was a sinless person but willing to die for his people.

That criminal might have been enlightened by Jesus' prayer of forgiveness and realized he must be the Messiah. He also might have heard of Jesus and his ministry before Jesus was crucified. To this criminal, it was the last chance for him to ask God for forgiveness, and he grasped it. He asked, “Jesus, remember me when you come into your kingdom” (v. 42).

Through and in Jesus, God has offered his forgiveness for those who will ask for it. This criminal did not need to do anything to earn God's forgiveness. He was not any better than the other criminal; they both deserved their punishment. All he did was just ask for Jesus' forgiveness. Jesus can save anyone who asks. It doesn't matter how bad they were before, Jesus is ready to forgive, for he has died for us. Jesus replied to that criminal, “This is the truth–I tell you–today you will be with me in paradise” (v. 43).

The veil was rent

An unusual thing happened when Jesus gave up his last breath. The veil of the Temple was rent in the midst (v. 45). The veil of the Temple was the separation between the Holy of Holies and the people. No one can enter into it except the high priest once a year during the Day of Atonement. The significance of Jesus' sacrifice on the cross was to bridge the gap between God and people. Jesus is really the way, which will lead us to the Father (John 14:6). On the cross, as never before and never again, people see the love and forgiveness of God.

The love and forgiveness of God, which are offered to us through and in Jesus, is the greatest mystery in human history. We may not totally understand this mystery, but we still can enjoy it if we accept Jesus as our Savior. Jesus has promised us we will be with him in paradise if we ask for his forgiveness for sin.

Discussion questions

bluebull What do you think is the best way to celebrate Jesus' death and resurrection during the next month?

bluebull How do you interpret the phenomenon of the tearing of the Temple's veil?

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CBF considering cap on funding to some ministry partners_22105

Posted: 2/11/05

CBF considering cap on
funding to some ministry partners

By Greg Warner

Associated Baptist Press

ATLANTA (ABP) — A plan under consideration by the Cooperative Baptist Fellowship would cap CBF funding of outside organizations, which could reduce CBF support for some traditional ministry partners by as much as 31 percent.

The long-awaited proposal from the Partner Study Committee would limit Fellowship funding to 20 percent of any partner's revenues. Based on recent revenue figures, that would cut CBF funding for Associated Baptist Press from $132,119 to $91,784 (a 31 percent cut) and for the Baptist Center for Ethics from $81,555 to $61,380 (25 percent).

Other partners would be less affected. Funding for the Baptist Joint Committee on Religious Liberty would drop slightly, from $203,888 to $201,680, while the Baptist World Alliance and Baptists Today newsjournal would be eligible to receive more money.

None of the theological schools funded by CBF is close to the planned 20 percent ceiling. The only school that depends on Fellowship funding for more than 10 percent of its budget is Baptist Theological Seminary at Richmond.

The Partner Study Committee was initiated last year by the CBF Coordinating Council with the objective of diverting more money from CBF-supported organizations into the Fellowship's own ministries.

Charles Cantrell, chair of the Partner Study Committee, confirmed the proposed cap but emphasized it would be phased in over a couple of years and must yet be approved by the Coordinating Council.

"The report will be presented at the February [17-18] council meeting for discussion and review only, with revisions taking place after the February council meeting as needed in response to council and staff discussions," Cantrell, an attorney from Mountain Home, Mo., told ABP. "The proposed report, including guidelines and implementation dates and processes, would then be discussed with current partners. At the June Coordinating Council meeting, the final report will be presented for a vote by the coordinating council."

The cap would apply to "institutional" funding — or undesignated funding of the partners' core programs — according to Cantrell and others, and would not apply to short-term or scholarship funding, which goes to some partners but not others. Additionally, a "safety valve" is provided to allow institutional funding to exceed 20 percent of a partner's revenues if approved by the Coordinating Council, Cantrell said.

The report also proposes new policies for managing CBF's relationships with partners, including methods of reporting activities and requirements for acknowledging CBF ties, according to council members who have studied the plan. A "covenant agreement" would be developed with each partner, spelling out expectations and mutual benefits. More authority over partner funding would be given to CBF staffers, some observers said.

But the report's key element affecting partners is the 20 percent cap, council members told ABP. Those partners have not seen the report, except for a handful of organizations that have employees serving on the council. The council's conflict-of-interest policy could prevent those council members from voting on the plan, but that policy has not been invoked in the past.

Cantrell declined to provide ABP with a copy of the draft report, saying the Coordinating Council — which received the report this week — should discuss it first. Bob Setzer of Macon, Ga., moderator of CBF and the council, did not respond to a request for an interview.

The Cooperative Baptist Fellowship, created in 1991 as an alternative to the more conservative Southern Baptist Convention, served initially as a conduit for funding moderate-favored ministries, such as CBF's current list of 18 primary partners. Since revamping its mission statement, however, CBF has redirected its funding in recent years to its own ministries and to providing services to churches.

The Fellowship's funding of its primary ministry partners has been declining since 1996, dropping 16 percent during the nine-year period. The most recent cut came in 2002-03.

Meanwhile, overall CBF revenue has grown from $13 million in 1996 to $24 million last year, primarily from designated gifts for missions. Undesignated contributions — the pool of funds that supports partners — grew 19 percent, to $8.9 million in the 2003-04 fiscal year.

During the same nine-year period, the Fellowship's administrative costs — including ministry staff — have more than doubled, from $1.9 million to $4.4 million, and the Atlanta-based staff has grown from 33 people to 59.

The Fellowship has budgeted $2,592,468 for partners in 2004-05, about 30 percent of anticipated undesignated funds. A 2003 task force that created the Partner Study Committee recommended reducing the partner-funding pool to 20 percent of the CBF's undesignated budget. Instead, the committee is proposing a cap based on each partner's revenues.

The CBF's five primary non-educational partners (along with their most-recent available annual revenues, current CBF-reported institutional funding, and CBF's percentage of revenues) are:

Baptist World Alliance, revenue $2,630,277 (unrestricted, not including relief), CBF $40,000, 1.5%; Baptist Joint Committee, revenue $1,008,400, CBF $203,888, 20.2%; Associated Baptist Press, $458,921, CBF $132,119, 28.8%; Baptists Today, approximate revenue $450,000, CBF $40,778, 9.1%; Baptist Center for Ethics, revenue $306,898 (2003), CBF $81,555, 26.6%.

The Fellowship provides institutional and/or scholarship funding to 10 seminaries or divinity schools. Their most-recent available annual revenues, current CBF-reported institutional support, CBF's percentage of institutional support, CBF-reported scholarship funding, and number of students, are:

Truett Theological Seminary at Baylor University, revenue $5,354,027, CBF institutional $142,722 (2.7%), CBF scholarship $66,612, students 363; Baptist Theological Seminary at Richmond, revenue $2,191,262, CBF institutional $228,355 (10.4%), CBF scholarship $69,467, students 325; Central Baptist Theological Seminary, Kansas City, Kan., revenue $2,490,000, CBF institutional $163,110 (2.7%), CBF scholarship $25,000 (6.6%), students 120 (est.); Christopher White Divinity School, Gardner-Webb University, revenue $2,626,500, CBF institutional $97,866 (3.7%), CBF scholarship $54,787, students 200; Campbell University Divinity School, revenue $1,200,000, CBF institutional $73,400 (6.1%), CBF scholarship $53,156, students 206; Logsdon School of Theology, Hardin-Simmons University, revenue not disclosed, CBF institutional $16,310 (% not disclosed), CBF scholarship $33,156, students not disclosed; Wake Forest Divinity School, revenue $1,000,000 (est.), CBF institutional none, CBF scholarship $33,156, students 97; McAfee School of Theology, Mercer University, revenue not disclosed, CBF institutional $185,946 (% not disclosed), CBF scholarship $46,630, students not disclosed; International Baptist Theological Seminary, Prague, revenue $1,399,000, CBF institutional $88,080, CBF scholarship none, students 138; and Baptist Seminary of Kentucky, revenue $486,000, CBF institutional none, CBF scholarship $15,000, students 51.

Four of those schools are free-standing, not attached to a university — Baptist Theological Seminary at Richmond, Central Baptist Theological Seminary, Baptist Seminary of Kentucky and International Baptist Theological Seminary — a fact supporters say warrants more funding.

The Fellowship also funds Baptist-studies programs, which support Baptist students at three non-Baptist theological schools — Candler School of Theology at Emory University, program revenue $250,080, CBF institutional $24,467, CBF scholarship $21,630, 71 Baptist students out of 610 total; Duke Divinity School, program revenue $115,000, CBF institutional $20,389, CBF scholarship $25,000, 101 Baptist students out of 500 total; and Brite Divinity School at Texas Christian University, revenue not disclosed, CBF institutional none, CBF scholarship $45,389, students not disclosed.

Greg Warner is executive editor of Associated Baptist Press, which receives funding from the Cooperative Baptist Fellowship.

News of religion, faith, missions, Bible study and Christian ministry among Texas Baptist churches, in the BGCT, the Southern Baptist Convention ( SBC ) and around the world.




BaptistWay Bible Series for Feb. 20: Christians are to be obedient, not religious_22105

Posted: 2/11/05

BaptistWay Bible Series for Feb. 20

Christians are to be obedient, not religious

Matthew 23:1-30

By Todd Still

Truett Seminary, Waco

The fifth and final discourse of Jesus in the Gospel of Matthew is typically thought to range from 24:1-25:46. For whatever combination of reasons, our curriculum does not devote much attention to this so-called eschatological (“end times”) discourse.

Rather, this week's lesson examines Jesus' denunciation of the scribes and Pharisees in 23:1-30 (which happens to continue through verse 36), and next week's study focuses exclusively upon Jesus' picturesque description of the final judgment (25:31-46). Since our responsibility is teaching and not designing the lesson, we will treat the texts identified in our curriculum and not so much the fifth discourse itself.

From the place where the last lesson ended (18:35) and this lesson begins (23:1), much transpires in Matthew. Not only does Jesus engage in teaching and in healing en route to Jerusalem (19:1-20:34), he also arrives in Jerusalem, judges the temple and enters into dialogue and dispute with various Jewish religious leaders (21:1-23:39). It is in 23:1-36, however, where Jesus' criticism of the Jewish religious establishment, particularly the scribes and the Pharisees, reaches a crescendo.

At the outset of this study, it may be necessary to remind ourselves who the scribes and Pharisees were. The former were writing bureaucrats and scholars, whereas the latter were one of the three major sects within Judaism in Jesus' day (the other two being the Sadducees and Essenes) which rigorously applied the Jewish law, be it written or oral, to everyday life.

While not all Pharisees were scribes, not a few scribes were Pharisees. Matthew consistently links the two groups together. In fact, in the First Gospel they often are portrayed as Jesus' arch opponents.

While four of the five discourses are directed toward the disciples, Jesus addresses both the crowds and his disciples in 23:1-36 (note verse 1). Jesus commences his excoriation of the scribes and the Pharisees by enjoining his audience to observe what they say but to not do as they do (v. 3).

Parents sometimes encourage their children to do as they say but not as they do. All too often, however, they fail to offer an explanation for such an admonition. The reason Jesus gives his listeners for following the instruction of the scribes and the Pharisees is that they “sit on Moses' seat”; that is, they stand in his authoritative train of teaching (v. 2). He tells his listeners not to act like them, however, because “they do not practice what they teach” (v. 3). In a word, Jesus calls them “hypocrites” (vv. 13, 15, 23, 25, 27, 29).

Specifically, Jesus levels three charges against the scribes and Pharisees in verses 4-7. First, Jesus declares they place the burden of the Jewish law upon the people and do not even lift a finger to lighten their load (v. 4). Additionally, he accuses them of being spiritual “grandstanders.” Their Scripture boxes strapped to their foreheads and left arms overflow while the tassels on their long, flowing robes hang down low (v. 5). Jesus also criticizes them for loving special seating and for enjoying reverential greeting (vv. 6-7).

This prompts Jesus to inform his followers that they are not to call one another “rabbi” or “father” or “instructor,” for they have one Father in heaven and the Messiah as their instructor (vv. 8-10). Rather, they are to call one another “brothers” and “sisters” and are to outstrip one another in service, not status. In the kingdom economy, humility is the leading economic indicator (vv. 11-12).

With these three incriminations still ringing in their ears, Jesus adds no less than seven woes of prophetic condemnation. Talk about adding insult to injury!

It seems more than coincidental that there are three examples of hypocrisy set forth in verses 4-7 and seven woes recorded in verses 13-36. In Scripture, the numbers “three,” “seven,” and “10” all signal completion. Indeed, it appears one purpose of this chapter is to question the spiritual credibility of those who condoned Jesus' death.

Woes one and two may be taken together (vv. 13-15). Calamity is pronounced upon the scribes and Pharisees for opposing Jesus and his message on the one hand (v. 13) while going to great extremes to promulgate their commitments on the other (v. 15).

The third woe centers upon these so-called “blind guides'” proclivity to set up for themselves legal loopholes with respect to making various oaths (vv. 16-22). Jesus points out the intellectual and spiritual folly of thinking lesser oaths are binding while greater oaths are non-binding.

It reminds one of children who make up the rules of a game on the fly and for their own advantage. Although wise in their own eyes, Jesus regards these spiritual directors as “blind.”

The fourth woe is in regard to tithing (vv. 23-24). While Jesus does not oppose their giving a tenth of their agricultural produce, including the small herbs mint, dill and cummin, to the temple and its priests, he maintains they have strained out a gnat, a small unclean insect, only to swallow a camel, a large unclean land animal, by neglecting the godly virtues of justice, mercy and faith.

Woes five and six have to do with putting on airs (vv. 25-28). With respect to the proper washing of the cup and plate, Jesus' misgiving is that external actions have eclipsed internal attitudes. First things must be kept first (vv. 25-26). Similarly, Jesus' unflattering depiction of the scribes and Pharisees as white-washed tombs revolves around his belief that there should always be a congruity between what appears to be and what actually is. The old adage “pretty is as pretty does” is appropriate here.

Last, Jesus points out the inconsistency between the scribes and Pharisees memorializing former prophets while rejecting the prophets, sages and scribes now in their midst. This reality, which Jesus came to know all too well, prompts him to denounce them as a “brood of vipers” and to question how they can escape being consigned to eternal damnation (vv. 29-36).

I, for one, do not need the scribes and Pharisees of Jesus' day to alert me to the deleterious spiritual tendencies and patterns that exist in my own life. May God have mercy on us all for our feigned piety and superficial spirituality. We can only hope and pray that Jesus laments over the messes we are and that we make, even as he did over Jerusalem (vv. 37-39).

Discussion question

bluebull What similarities can be found between the scribes and Pharisees of Jesus' day and Christians of today?

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LifeWay Family Bible Series for Feb. 20: God is just in condemning sin, but also forgives_22105

Posted: 2/11/05

LifeWay Family Bible Series for Feb. 20

God is just in condemning sin, but also forgives

Hosea 11:1-11

By Leroy Fenton

Baptist Standard, Dallas

Christian love often can seem no deeper than the skin of personal convenience, far from the deeper sacrificial love of God. Ninety-five percent of those who call themselves Christian never lead a soul to Christ and for the most part hardly try. The church is like a crowd at a football game where 100,000 in the stands are spectators watching 22 players at work in the arena. Evangelism classes are avoided like the plague because of laziness, fear and pride.

We hide in the cloister of our Sunday school rooms and sanctuaries teaching lessons on love and listening to sermons on compassion like the phantom of the opera hiding behind a mask. We always are grateful someone else does the work of love while we enjoy the glory.

Most Christians do not care enough to tithe and provide the means to send out those who are willing to go witness and make disciples. “We don't have the gift of evangelism” is often the glib disclaimer. Love becomes a word that does not penetrate our person and subsequently cannot penetrate into the world.

We have had 2,000 years to win the world to our God of love, but the Muslims have out-preached us with their Allah of sternness and legalism. To nation after nation, the American church has said, “Go to hell; we don't care enough to come. There is no place for you in our church.”

study3

This fault of the church hardly represents the character of the God we worship and love. God wants all his creation to worship him and walk with him. He holds out his hands in a gesture of warmth to welcome and reclaim those who will repent and come home, regardless of their past rebellion.

Gomer is an Old Testament prodigal. Hosea is like the loving father of Luke 15. Gomer must have thought a thousand times in her moments of anguish, “I wonder if my husband will have me back?”

Very few people have experienced Hosea's answer to a family dilemma by going to the streets, dark and dangerous, and finding the wasted wreckage of womanhood, taking money he could not afford to pay as her ransom and offering her another chance to stand at his side.

God already has paid the ransom price for every person enslaved by sin and lifts his hands to welcome home all the prodigals who will come to themselves. Rising from the ashes of brokenness and sickness of heart, Hosea walked with tears in the light of the love of God lavished upon destitute humanity.

God's grace is difficult to comprehend. God loves us and desires the broken relationship restored. Past failures make us fail again, haunt our psyche with doubt and self-deprecation. How could God love me after what I have done? How do I overcome the past and set the course for the future? Will God forgive me and welcome me back into his family?

Drifting away (Hosea 11:1-2)

Chapter 11 is a powerful expression of God's great heart of compassion for a people who will not let him love them or lead them. This emotional, tender, poetic yearning for a restored relationship from the very heart of God was expressed as a father's love for his wayward child.

Historical points of reference are used as examples of a father's reminiscing of parental love from the early years of childhood to the youthful rebellious years of Egyptian bondage (v. 1). This appeal to history is effective in illustrating past providence and great grace in Israel's behalf. Israel, the chosen people of God, had drifted away as God continued to call out to her, not unlike a fleeing child running for the dangerous street while ignoring the pleading parent. One can feel the hunger to grasp the hand, the sadness in the words and the emptiness of the spirit of God who calls but finds no one listening.

Israel was so self-absorbed in her own passions and lusts satisfying her carnal nature that she was incapable of hearing the loving call of God. She had drifted so far away, she was not in touch with her own immorality or her uniqueness as the chosen people of God. Israel had adulterated herself and gone after other lovers and other gods.

We live in different days. The sexual revolution has turned “whoring” into “hooking-up.” The majority of our youth, including Christians, have experienced sex before graduating from high school. Sexual licentiousness is like a carnival of college coed dorms, hotel rooms, the backseat of cars or the bedroom of absent parents, encouraged by blatant movies and bold television. Our attitudes about sex are deformed.

Sexual innocence has been decapitated, and parental supervision has been bombed. With numerous opportunities for sexual experimentation with several partners, there is little resemblance to the days when sex usually was meant for marriage and those who were more inclined to a sensual nature were shamed.

Our age has drifted away from God and the biblical values and morals of the past generation, and it has come so quickly. Our dreams and hopes for the future of our nation and the church are in the hands of those who separate reason and values from feeling and pleasure. There is an emptiness of loss, a void of virtue that grip the aching heart of God.

In Hosea's Israel, the drift away was no more pronounced or sinful than that of our own. God says, “The more I called them, the more they went from me; they kept sacrificing to the Baals, and burning incense to idols” (11:2). The drifting of America into adultery and godless unfaithfulness is reminiscent of Israel's dilemma.

Persistent love (Hosea 11:3-4)

Hosea garnered his gospel out of his grief over Gomer's whorish life and her spurning of his love. The deep loving heart of God became the mirror of his own redeeming forgiveness that pushed him to the slave block to buy back his bride.

Understanding the love of God, he captured the nature of true biblical faith and prophetically foretold the coming history of Israel. This ungrateful nation had turned its back upon the God who had reached out to her. Four analogies are used for God's fatherly love: God taught them “to walk,” “healed them,” “lifted the yoke from their neck” and “bent down to feed them” (vv. 3-4).

Israel gave Baal credit for her past and vision for her future in spite of God's persistence “with cords of human kindness, and ties of love” (v. 3). Ephraim, the younger son of Joseph, was the name of one of the 12 tribes of Israel. Following the Syro-Ephraimite War, 734-732 B.C., part of the outer land was taken by Assyria, leaving the more central area where Ephraim was located. Ephraim, being the more prominent, became a designated name for Israel.

Determined rebellion (Hosea 11:5-7)

Rebellion, stubbornness and disobedience inevitably would bring doom to Israel through the judgment of God. Disintegration of character and flagrant worship of pagan idols left Israel in a terrible condition of determined depravity. Their conflict with God and ignoring of his law would lead to another captivity at the hands of the Assyrians, not unlike what had been experienced in Egypt (v. 5).

The force of this play on words should have been intimidating but went unheeded “because they refuse to repent” (v. 5). If undiscerning Israel wanted bondage, they would have it at the hands of the Assyrians whose “swords will flash in their cities, will destroy the bars of their gates and put an end to their plans” (v. 6). God would give them up, would not hold them back and would grant their determined desire.

The bondage of sin would bring its just reward and results. God will go as far as he dares, but there comes a time when he turns his back upon rebelliousness and incorporates the harsh judgment of love so that “even if they call to the Most High, he will by no means exalt them” (v. 7).

Amazing grace (Hosea 11:8-11)

God recoiled at the thought that Israel would be like Admah and Zebolim (v. 8), two cities obliterated along with Sodom and Gomorrah (Genesis 10:19, 14:2-8). The very thought brought God to have “warm and tender” compassion upon Israel. Their consequences brought his compassion. God did not want to do what he had to do.

That is tough love–doing what is necessary to bring about repentance and reconciliation. However, God would not execute his “fierce anger” or take his judgment to its ultimate possibilities. His judgment would be restrained in that God would “not again destroy” Israel.

There is a softness even in God's justice that reveals his compassion and character. Were it not for this reprieve, he could have abandoned Israel forever rather than continue his part of the covenant. Only because of the balance of anger and grace, wrath and love is redemption possible. Because “I am God, and not man,” God would come not in wrath only but in love so that when his “children come trembling” from the “roar” of his wrath “like doves from Assyria,” God would “settle them in their homes”(vv. 9-11).

Tough love acts with restraint. Rather than continuing to guide, control and enable, it turns loose and allows the consequences of poor choices to take their natural course. Never giving up, love waits for the judgment and penalty that comes with those poor choices to create painful losses that open up the insubordinate heart to hear and the defiant mind to understand so the will of rebellion can be broken. Sometimes this comes quickly; for many, it takes years. And for some, it never happens.

This last possibility makes it very difficult to turn loose, for there is always the possibility the prodigal will not come to himself and come home again. Hosea, out of his own experience of grace, shows that God is hesitant to turn Israel loose with “How can I give you up” and “How can I hand you over” (v. 8).

Just as Hosea struggled to both hang on or give up on his estranged wife, so God struggled with Israel. God, with this anguish over Israel, will forever be praised for his willingness, likewise, to hand over his only Son to be crucified for the sins of the world.

At some point, it becomes obvious that turning loose is the only way for both to win. That is the amazing grace of God–loving someone enough to turn loose and wait for the opportunity to redeem from bondage, regardless of the cost. God will give a person up but never give up on a person. God, in keeping with his creation, will never make a robot out of a person but never quits trying to woo a person's will to a voluntary and spontaneous relationship of love and respect. Such a dynamic makes our humanity filled with the splendor of living in his image.

Discussion question

bluebull What signs are there that Christians may be drifting from their responsibilities as children of God?

bluebull How have you experienced the persistence of God's love?

bluebull What task has God called you to that you have given up on, but he still waits for your obedience?

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