Posted: 8/18/06

Progressive Baptists critique war in Iraq

By Adelle Banks

Religion News Service

CINCINNATI, Ohio (RNS)— The Progressive National Baptist Convention continued its call for an end to the war in Iraq during its annual meeting in Cincinnati, saying resources spent on the conflict are needed to address the aftermath of Hurricane Katrina.

Delegates to the meeting held their 45th annual session in the city where the historically African-American denomination was founded.

“The rebuilding of New Orleans and the Gulf Coast in the post-Katrina age should be done with financial and other support systems comparable to the resources available to Iraq,” reads one of almost two dozen resolutions passed at the convention.

Another resolution stated: “This unnecessary, unwise and destructive war in Iraq is rupturing our nation, corrupting our foreign relations and disrupting our future. Iraq is now a growing cancer rapidly and deeply spreading nationally and globally.”

The 2.5 million-member de-nomination has decried the war in Iraq since it began in 2003.

“We believe it to be unnecessary and that we should have our troops home,” said DeWitt Smith Jr., the new president of the Progressive National Baptist Convention.

Convention messengers also passed resolutions urging enforcement of the Voting Rights Act, “a just and humane immigration policy,” lifting travel restrictions to Cuba and a continuing commitment to affirmative action.

Smith succeeds Major Jemison, an Oklahoma City pastor who served four years as president. Smith is the pastor of Trinity Baptist Church of metro Atlanta and the former first vice president of the denomination.

Smith said he intended to continue Jemison’s efforts to work with three other historically African-American denominations—the National Baptist Convention of America, the National Missionary Baptist Convention of America and the National Baptist Convention, USA—after the groups severed ties years ago.

The Progressive National Baptist Convention broke away from the National Baptist Convention, USA, in 1961 when National Baptist leaders chose not to fully endorse the civil rights movement.

The four conventions held a historic joint meeting in January 2005.

“We are working out plans for another joint meeting,” Smith said. “I believe that these dialogues are important to the welfare of our African-American witness as Baptists in America and abroad.”

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.

Posted: 8/18/06

Humor & honesty help
evangelist connect with youth

By Leann Callaway

Special to the Baptist Standard

LEVELLAND—“Funny name, funny guy, deep message”—that’s the slogan of Douglas Runkles of First Baptist Church in Levelland, better known as “Runks” to youth ministries across the country.

As a popular youth communicator, he likes to see his teenage audiences laughing so hard it hurts, because he has discovered humor serves as his best tool to connect with students. And after he captures their attention, he shifts gears to describe his own life struggles and challenge young people to trust God to overcome their struggles and addictions.

Douglas Runkles

For most of his life, Runkles kept a dark secret. At age 7, he was sexually abused by two of his cousins.

“That set me off on a road of hating myself and shame,” he said. “My parents were godly people, and we attended church regularly. But I never told anyone what happened, because my cousins said they would kill me.

“When I got to junior high and high school, I was overwhelmed with anger and bitterness from being sexually abused. I started drinking and partying like crazy. I was the class clown and life of the party. It would make me feel good until I came home. Then, all those feelings would come rushing back. When I reached my junior year, I realized there had to be something else.”

During his junior year in high school, a friend led Runkles to faith in Jesus Christ by showing him what an authentic Christian life looked like.

“There was this guy in my geometry class, and it was driving me crazy, because I couldn’t figure him out,” Runkles said.

“He didn’t get involved with the stuff that I was doing, like partying and drinking. I started watching his life, and after two months, I asked him: ‘What’s the deal? What do you have that I don’t?’ He told me about Christ. He didn’t tell me anything I didn’t already know, but it was someone my age telling me how Jesus made a difference in his life. At that moment, everything became real to me.”

Soon after he made his profession of faith in Christ, he felt God’s call into ministry. “It was a huge transformation. I went from being the class clown to the preacher. People couldn’t believe that I was the same person,” he said.

After high school, Runkles went to McMurry College in Abilene and then earned his master of divinity degree from Southwestern Baptist Theological Seminary in Fort Worth.

He was a youth minister seven years. In 1998, he began traveling around the country communicating the gospel to teenagers, college students and adults.

In his messages, Runkles discusses issues relevant to teenagers and also presents ways to defend the truth of Christianity to a postmodern world.

“More than anything, I love pouring my life into teenagers,” he said. “I’m 40 years old, and my heart still beats for teenagers. I love talking with them and getting to know them, especially kids that are hurting—the misfit or the loner—and being able to help them.

“That’s really become one of the joys of my life—to be in a position now where God could use the horrible stuff that I’ve been through to help kids who are going through the same thing.”

Runkles has spoken at a variety of events, including the Texas Baptist Youth Evangelism Conference, DiscipleNow weekends and youth camps.

“I try to balance the message between lost kids and saved kids,” he said. “In the last two years, what God has done in my life has been an absolute miracle. Because of the abuse issues in my past, I carried that throughout my life. A couple of years ago, I got to the point where I was tired of keeping this secret. I finally told my wife, and I went through two years of therapy. Now it’s really become a focus of my ministry, because I’ve come to terms with it, and I am able to share that message with hurting kids.”

Statistics say one out of six girls and one out of four males are sexually abused by age 18, he noted. “So, that’s at least 25 percent of my audience. Because of what I’ve gone through in my life, I definitely have a heart for hurting kids,” he said.

Last summer, after Runkles shared his story at a youth camp, youth leaders were flooded with students seeking counseling and desiring to overcome their addictions.

“Before camp, the youth pastor had told me that the high school kids were really hard to reach and didn’t really care about church. I shared my story about the things I had been through and my addictions and was real with them. There’s something about transparency that God uses,” he said.

“It’s so liberating to me that I don’t have secrets anymore. I’m not Superman, and I’m not wearing a mask anymore.”

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.

Posted: 8/18/06

Texas Tidbits

Baylor names dean for student development. Baylor University has named Elizabeth Palacios dean of student development. In her new post, Palacios will provide leadership in campus recreation, multicultural activities and student activities. Palacios holds bachelor’s and master’s degrees from Baylor and earned a doctorate from the University of Texas at Austin. She is a licensed professional counselor and a licensed specialist in school psychology. From 1991 to 1995, Palacios served as Baylor’s coordinator of community service. She has served as an instructor in civic education at Baylor since 1991, a part-time lecturer in the department of educational psychology in the School of Education from 1995 to 2002 and as a full-time lecturer in educational psychology since 2002.

DBU receives $250,000 gift. The Fred C. and Katherine B. Andersen Foundation has granted Dallas Baptist University $250,000 toward construction of a new chapel on the DBU campus. Currently, DBU students meet in a gymnasium for chapel services, convocations and special events. The new chapel building will seat about 1,400 individuals and also will house the school’s intercessory prayer ministry and offices for the Cook Graduate School of Leadership. DBU has received $3 million from the Andersen Foundation in the last 12 years.

Foundation accepts applications for small grants. Baptist Health Foundation of San Antonio will accept applications through Nov. 30 for small grants of $5,000 or less from nonprofit organizations that are helping meet the community’s health needs in Atascosa, Bandera, Bexar, Comal, Guadalupe, Kendall, Medina or Wilson counties. Guidelines and the application form are on the Baptist Health Foundation’s website at www.bhfsa.org, or call Eusebio Diaz, program director, at (210) 735-9009 for assistance.

Harden named VP at HSU. Leland Harden has been named vice president of institutional ad-vancement at Hardin-Simmons University. Harden graduated from Hardin-Simmons with a degree in management and went on to become an entrepreneur, launching companies in New York City and San Francisco. He worked extensively with in-vestors, venture capitalists and investment bankers, raising more than $100 million for various enterprises, before joining the Hardin-Simmons staff in 2004 as director of university communications. Leland and his family are members of First Baptist Church in Abilene, where he serves as a deacon.

Marketing/communications VP named at Baylor. Baylor University has named John Barry, director of university communications at the University of Connecticut, as Baylor’s vice president for marketing and communications, effective Sept. 11. He succeeds Paul Carr, who has served as interim vice president since May 1, and Larry Brumley, who served as interim vice president from November 2005 until he joined Mercer University as senior vice president and chief of staff to the president. Barry served more than 20 years at the University of Connecticut—the last half spent in communications. Previously, he worked with the Roper Center for Public Opinion Research, a university-based research facility dedicated to the study of public opinion and public policy. Barry earned both a bachelor’s and master’s degree from the Univer-sity of Connecticut. He and his wife, Patty, have three sons: Stephen, a senior at University of Connecticut; Michael, a freshman at Baylor; and Kevin, a high school junior. Barry and his family are members of the Worship Center in Hebron, Conn., where Barry has served as an elder more than 10 years.

Correction: The medical professional pictured on the cover of the Aug. 7 issue was incorrectly identified as Diane Anderson, a nurse practitioner at Mission East Dallas. She should have been identified as Danica Simmons, a registered nurse.

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.

Posted: 8/18/06

TOGETHER:
BGCT emphasizes church leadership

The Apostle Peter, after a lifetime of following Jesus and providing leadership among the early Christians, gives this poignant counsel to young pastors:

“I have a special concern for you church leaders. I know what it’s like to be a leader, in on Christ’s sufferings as well as the coming glory. Here’s my concern: That you care for God’s flock with all the diligence of a shepherd. Not because you have to, but because you want to please God. Not calculating what you can get out of it, but acting spontaneously. Not bossily telling others what to do, but tenderly showing them the way.

“When God, who is the best shepherd of all, comes out in the open with his rule, he’ll see that you’ve done it right and commend you lavishly. ….

Executive Director BGCT Executive Board

“So, be content with who you are, and don’t put on airs. God’s strong hand is on you; he’ll promote you at the right time. Live carefree before God; he is most careful with you” (1 Peter 4:19-5:7).

Church leadership was important to Peter, and today it’s important to the Baptist General Convention of Texas. As a result, we’ve formed a Congregational Leadership Team in our new staff structure. Reggie Thomas leads this gifted and motivated team of men and women.

Here are some of the services we offer to pastors, would-be pastors, deacons, other lay leaders and congregations that are helping our Texas churches:

We have developed a leadership development strategy that will assist college students who feel called to ministry. We help students at Logsdon and Truett seminaries assess their gifts, strengths and weaknesses as they prepare for ministry in Texas Baptist churches and beyond.

To help churches, we have developed a growing program called the intentional interim ministry. When a church is between pastors, there is a window of opportunity to do some very important spiritual work in the congregation.

One woman said to me after three pastors had left under pressure: “Maybe it’s not just them. Maybe we need to look to ourselves and see what we may not be doing very well.” A deacon chairman called me after a very successful intentional interim period in their church and said, “If we could have gone through this before the former pastor had to leave, he could have stayed.”

We also work with churches that are experiencing conflict to see what we can do to help resolve the conflict, or if the conflicts are too deep, help the church and the minister find the best way possible to bring the relationship to an end.

This is critically important for the future usefulness of the minister, for the faith and health of the minister’s spouse and children, for the fellowship of the congregation, and for the reputation of the church in the larger community.

There is more that we offer—deacon training assistance, counseling services for ministers and their families, retreats and help in connecting churches to potential ministers and ministers to churches.

Our staff is ready to help your church. They will refer good people to you and/or schedule with you a time for consultation and service.

We say it all the time: Texas Baptists are doing more together than we could alone.

We are loved.

Charles Wade is executive director of the Baptist General Convention of Texas.

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.

Posted: 8/18/06

Wayland dean & chemistry prof on the roll 23 years

By Teresa Young

Wayland Baptist University

PLAINVIEW—Don’t expect to find Emmitt Tipton in his office at Wayland Baptist University around 11 a.m. on Thursdays. And if you’re looking in the chemistry lab for Professor Harold Temple around that same time, don’t bet on finding him, either.

The two have worked at Wayland Baptist University for several decades, and for nearly all that time, they’ve shared a Thursday morning ritual that has touched the lives of hundreds.

Tipton, dean of students at Wayland and a former business professor, and Temple, a chemistry professor and layman at College Heights Baptist Church in Plainview, share a Meals on Wheels route in Plainview, a service project they first started in 1983.

Wayland professor Harold Temple, a layman at College Heights Baptist Church in Plainview, reaches through the back window to grab a meal and bread for the next home delivery during a recent Meals on Wheels route run.

The route began as a project of the Plainview Breakfast Lions Club in the early 1980s under President John Matsler. When Temple joined the Lions Club in 1983, he and Tipton picked up the route as their service project for the Lions.

The routine stuck.

“We’ve loved doing it, and our time schedules would allow us to do it, so we’ve just always done it,” Tipton said. “We just made sure over the years not to schedule any classes on the 11 o’clock hour.”

The route changes from time to time as people are added or taken off the rolls, but Tipton said it averages out to about 12 people each week.

Tipton and Temple have the route down to an art, from the moment they pick up the meals and milk carrier from the Covenant Hospital Plainview dock to the time they return the empty carrier and get back to work. Tipton often drives his vehicle, with Temple in the passenger seat with the milk carrier and address cards.

As Tipton pulls into the driveway, Temple gets ready to grab a meal. After the delivery, they’re back on their way to the next stop.

“We’re a little faster if I deliver,” Temple jokes.

“He moves faster than I do,” Tipton adds with a smile.

Along the route, the pair enjoy visiting with each other, swapping “grandpa” stories or just catching up on life. Over the years, they’ve built quite a friendship and enjoy each other’s company.

But they really enjoy getting to visit—however briefly—with the folks on their delivery route, sharing an encouraging word or asking about family.

“The neat thing is getting to minister to so many people,” Tipton said. “I like to talk, and sometimes that slows us down. But we’ve gotten to know so many people over the years.”

“Most of our route is elderly ladies, and they are always very appreciative of the visit,” Temple added. “Sometimes we’re the only people they get to see that day.

“I’ve enjoyed meeting all the people you wouldn’t ordinarily know, and I like our chance to visit as well.”

The involvement doesn’t always end once the meals are delivered. Tipton acknowledges he’s made additional visits during the week to some people he knows just to visit longer. And the two keep a keen eye out for other needs the individuals may have. For instance, the Lions Club painted one woman’s house that was in great need, and they’ve reported the need for repairs or other problems at clients’ homes.

When an unavoidable scheduling conflict arises and one of the delivery duo is left alone for the route, Tipton often picks his granddaughter up to help or asks a Wayland student to come along.

Even after decades of driving the route, both Tipton and Temple admit they’ve just plain forgotten the route every now and then and had to call and remind one another. But except for the occasional memory lapses, everything else has gone smoothly.

“We’ve only dropped one meal in all these years, and I did it,” Tipton said, laughing. “We had to go back to the hospital and get another one.”

And the pair plan to continue the route as long as they’re physically able.

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.

Posted: 8/18/06

RIGHT & WRONG?
Social issues vs evangelism

“Our church receives denominational literature that suggests we should address social issues. Doesn’t this smack of pulling us away from missions and evangelism endeavors?”

In order to answer this question, it is important to define what is meant by “social issues.” For some folks, that means “political issues.” For others, it means “societal issues” or the problems we face as a society. And for others, it means the attempt to address human need. I am going to answer this question as it relates to all three of these understandings.

Although we should value and respect the efforts by denominational leaders to communicate their beliefs, we should make our decisions about such matters based upon biblical teachings and the example of Jesus. Does the Bible teach that we should be involved in social issues? It clearly does.

In the Old Testament, the Mosaic Law was given to the people of Israel so they might abide by God’s desires. Those laws are very specific about how one should treat a stranger, a neighbor, a person in need or a family member. All are to be treated with dignity, respect and compassion. For example, in Exodus 22:21, the Israelites were instructed, “Do not mistreat an alien or oppress him, for you were aliens in Egypt.”

The Hebrew prophets also were concerned with social issues. They warned against political alliances that God does not bless (Isaiah 31:1-2). They condemned political bribery and graft (Micah 7: 1-3). They condemned economic exploitation. For example, the passage that begins with Amos 5:11 gives a warning to those who “trample on the poor.” Ezekiel 34:4 gives an indictment against the leaders of Israel: “You have not strengthened the weak or healed the sick or bound up the injured. You have not brought back the strays or searched for the lost.” Amos 5:24 expresses God’s desire for his people, “Let justice roll on like a river, righteousness like a never-failing stream.”

Did Jesus address social issues? Of course, he did. In his teachings, we find the same kind of emphases we find in the Old Testament prophets. Jesus issued a series of “woes” upon the religious leaders of Israel who “have neglected the mort important matters of the law—justice, mercy and faithfulness.” When Jesus described the final judgment in Matthew 25, he said those who will be welcomed into the kingdom are those who have fed the hungry, given drink to the thirsty, clothed the naked and visited the sick and imprisoned.

So, obviously we have a biblical mandate to be involved in the social issues of our day. This does not mean we do not have other mandates from God. We have a mandate to take the gospel to the entire world. We have a mandate to live godly lives. These mandates do not cancel our mandate to meet human need, oppose evil and transform society. In fact, when we do those things, we also are proclaiming the good news. There is no conflict in the New Testament between doing good and telling the good news.

For most of us, there is another problem. We don’t always know where to come down on a particular social issue. We aren’t always sure what God wants us to do. That’s why we need help from our leaders—denominational and church leaders. We need accurate information and biblical instruction so that we may discern what the will of God is for us.

Philip Wise, pastor

Second Baptist Church

Lubbock

Right or Wrong? is sponsored by the T.B. Maston Chair of Christian Ethics at Hardin-Simmons University’s Logsdon School of Theology. Send your questions about how to apply your faith to btillman@hsutx.edu.

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.

Posted: 8/04/06

CYBER COLUMN:
Looking back

By Berry Simpson

I was thinking about the dinner my wife, Cyndi, and I attended in China with three other Midland couples and former Dongying Mayor Lei.

It was a fun evening with lots stories. Mayor Lei dominated the evening; he talked 75 percent of the time, and one of his favorite topics was how China is 5,000 years old and the United States is only 200 years old, yet the United States is the leader of the world. He thinks China had a lot to learn from us. He said China is too proud of its past and keeps looking back and bragging, while the West is always looking forward to the future. The mayor repeated, “China must learn to look forward.”

It’s not always easy to know when to look forward and when to look back. Both our future and our past are important.

Futurist Alvin Toffler wrote: “The illiterate of the 21st century will not be those who cannot read and write, but those who cannot learn, unlearn and relearn.” Leonard Sweet adds, “At all times, we must be open to the possibility that what we thought we knew is wrong.” It isn’t that the truth itself changes, but that our understanding and perception and application changes as we learn more. Often we have to forget the past and learn the future.

We just made a big decision in our church about how we were going to worship on Sunday mornings—with guitars or pipe organ. Would we leave behind the foundation of traditional worship that has been the hallmark of our historic 100-year-old church, during the flagship hour of worship, 11 a.m. Sunday, and move boldly into the future in the direction of growth and youth? That was the question. During our Sunday night business meeting, the membership voted to make the change—guitars won! It wasn’t a simple decision. It was clear that whichever way the vote went, we were bound to lose some people who felt their church had abandoned them. Russ Taff sings, “It’s hard to know which bridge to cross and which bridge I should be burning.” I think we made the right decision.

I have been surprised that the older I get, the more I embrace change. The more I read and study and teach, the more I realize I haven’t yet learned, and the more willing I am to change my mind. It’s kind of exciting, actually, to wonder what will be important to me 10 years from now.

And yet, at the same time, with my 50th birthday barely one month old, I enjoy looking back at the roots of my life and reliving the things that created the man I am today. Recently, I had a great opportunity to cross a bridge into my history and experience some of those deep roots.

Cyndi and I attended Drum Corps International’s Thunder in the Desert in Midland. Superb marching bands made up of young musicians from all over the United States compete for honors. It was amazing. The music was phenomenal, and the marching was creative and innovative and entertaining.

At the end of the contest, I was invited to help hand out awards to the top band. It was an honor to be part of the presentation, but more than that, it was a joy to be on the sidelines when the Carolina Crowns played their encore music. I love being at ground level when they play. I love having my ears and heart on the same level with their horns, and feeling the vibrations on my chest when they play. The music floods my ears and head and soul, and it makes me happy.

I spent a lot of my formative years in marching bands. I marched for Kermit Junior High, Kermit High, Hobbs High and the University of Oklahoma. That translates to thousands of hours of practicing music and marching in the blazing sun and cold wind and sometimes rain, and, I should add, being yelled at by band directors. Playing my trombone in band was a foundation of my life poured during my most impressionable years, and it was so important I still play my horn today, 30 years later.

And I think the fact I still play my horn is the reason why flashing back to marching band days is so significant. I am still living daily with the impact of all those practices and performances.

Jeremiah 6:16 says, “Stand at the crossroad and look; ask for the ancient paths, ask where the good way is, and walk in it, and you will find rest for your souls.”

Looking back at those ancient paths, those roots, those foundations, is important only if we use what we’ve learned on our trek into the future. We shouldn’t burn those bridges behind us that lead to our past, but we must continue to cross the bridges in front of us going boldly into God’s future.

Berry Simpson, a Sunday school teacher at First Baptist Church in Midland, is a petroleum engineer, writer, runner and member of the city council in Midland. You can contact him through e-mail at berry@stonefoot.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.

Posted: 8/15/06

Farmersville church vandalized;
members respond by 'tagging' for God

By Gregory Tomlin

Baptist Press

FARMERSVILLE (BP)—Members of First Baptist Church in Farmersville arrived for Sunday morning worship Aug. 13 to find anti-Christian and communist slogans scrawled across their church’s property.

But instead of merely scrubbing the messages off the building and walkways, church members responded by writing messages of their own about God’s love for sinners.

“After the service, the whole church went out with chalk from the children’s area and wrote scriptural responses,” said Pastor Bart Barber. “The congregation wrote everything from ‘Jesus loves you’ to ‘God shows His love for us in that while we were still sinners Christ died for us.’ We were trying to respond in the way Christ would have us respond.”

This was not the first time someone had “tagged” the 350-member church with graffiti, Barber said, but never before had the messages been so extensive or anti-Christian.

“When the chairman of the deacons called me, he began describing the content of the messages and I knew we had to call the police,” Barber said. “When I got to the church, I was upset and at a loss for words. … Many of the comments implied that Christians and the church were worthless and even dangerous to society.”

Police arrived to inspect the graffiti left by “Val” and “Sal,” as one inscription read. The vandals were apparently well-educated. Barber said many of the messages—fortunately written in chalk rather than paint—included phrases borrowed from well-known authors and Karl Marx, the father of communism.

“Some of the sayings included things like, ‘Sunday is a fit conclusion to an ill-spent week,’ ‘Religion is the opiate of the masses’ and ‘Two great narcotics: Alcohol and Christianity,’” Barber said. “Another read, ‘The masses of men lead lives of quiet desperation,’ a line from Thoreau.”

Some of the most troubling comments were ones that referenced the failure of Christians and the church, Barber said. He and his congregation, he said, were both “puzzled and hurt” by them.

Barber said his initial impulse was to remove the graffiti before church members arrived, but he later thought that the experience of seeing the vandalism could be a “teaching moment” for his congregation.

“We had the opportunity to ignore it, but I wanted to give the church the opportunity to affirm each other and affirm the words of Jesus,” Barber said.

“This does not arrive at anywhere near what other people experience when they are persecuted for their Christian faith. It is nowhere close to people around the world who are physically abused for following Christ—as to the intensity of it—but the sentiment behind it is the same.”

Police said the vandalism only warranted a charge of criminal mischief since the messages were written in chalk. But those charges could be enhanced since the property is a house of worship, Barber said. “That’s really a matter for the district attorney.”

The messages written by the First Baptist members were slated to remain on the property for several days, Barber said. He said the congregation hopes that the persons responsible for the vandalism will drive by the church and read the messages of God’s love and forgiveness and the hope of salvation in Jesus Christ. He said the vandals also would find the church forgiving.

“If I could get on a loudspeaker and speak to Farmersville, I would tell them that we are aware that Christians and churches are not perfect,” Barber said. “We are the first to acknowledge mistakes in history perpetrated in the name of Christ. Their deeper questions, however, were not bad questions. Unfortunately, they were posed in such a way that there was no opportunity for us to answer. … But I would like to sit across the table from them and talk about their ideas.”

The 106-year-old sanctuary at First Baptist Church was not affected by the vandalism, Barber 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.

Posted: 8/15/06

Judge orders Missouri Baptist Convention,
university to try mediation again

By Vicki Brown

Missouri Word & Way

JEFFERSON CITY, Mo. (ABP)—The Missouri Baptist Convention and Missouri Baptist University must sit down and discuss possible solutions to their ongoing legal battle.

In 2002 the convention sued five of its agencies that decided to elect their own trustees—a right previously granted to the convention.

In the latest ruling, Cole County Circuit Court Judge Thomas Brown ordered mediation after listening to arguments at a hearing Aug. 7. Brown asked: “What about getting together just to find out” if mediation would work? He added he usually does not force litigants to try mediation. But he did so in spite of objections from convention attorney Stanton Masters.

Masters noted the convention would not be interested in discussing issues if the university does not have a new proposal to offer.

“We’ve been down that road with the college,” he said, because the university’s insurer had asked the convention to consider mediation last fall.

University Attorney Clyde Farris argued for mediation as a means “to get the matter out of the lawyers’ hands.” A lot of time and too much money already have been spent on litigation, he added.

When the judge asked if any flexibility exists in the university’s position, Farris responded that Missouri Baptist University is “interested in talking,” but he added he is unaware of specific changes the university would consider.

In 2000, the Baptist Home, a Missouri Baptist agency, changed its charter to allow the institution to elect its own trustees. The following year, the university, Word&Way newspaper, Windermere Baptist Conference Center and the Missouri Baptist Foundation took similar actions.

The convention filed legal action against the five entities in August 2002 in an effort to force the institutions to rescind the charter changes in order to return control of the trustee election to the convention.

In 2002, the convention and the heads of the five entities briefly considered arbitration, rather than mediation, as an option to avoid taking the matter to court.

Early in 2002, a convention task force mentioned the possibility of settling the issues through binding Christian arbitration. But convention leaders and agency heads understood the term differently. At the time, both sides said they wanted to find a process through which underlying issues—Baptist polity and control—could be dealt with, as well as legal issues.

Although task force leaders said they wanted to discuss those underlying issues, they asked agency heads to sign an agreement that only included a binding Christian arbitration option. The agreement did not mention mediation as a first step.

In mediation, a third party helps disputing parties determine a fair and mutually acceptable agreement. Mediation does not always end in a resolution. In binding arbitration, a third party leads disputing sides to a legal settlement that all parties must accept. The settlement is determined out of court but is legally binding.

The five agency heads said they could not pursue binding arbitration because only their board members—not the agency presidents—have legal authority to make such decisions.

A breakthrough seemed at hand when both sides met in May 2002, when then-MBC President Bob Curtis, legal task force chairman Gary Taylor and the agency heads discussed ways to find a solution to which all parties could agree. At that time, conciliation and mediation were discussed.

However, after that meeting, Curtis called for a special session of the convention Executive Board in which board members authorized legal action against the agencies. The agency heads said they felt the MBC had issued an ultimatum—rescind the actions or the issue would be settled legally, either by an arbitrator or in court.

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.

Posted: 8/15/06

BaptistWay Bible Series for August 27

The gospel transforms human relationships

• Philemon

By Joseph Matos

Dallas Baptist University, Dallas

Looking back over history, we can see the institution of slavery clearly was wrong. And even though the institution in the ancient world could not compare with that of the last few centuries, it still was a system that treated some classes of people as property. Unfortunately, in the past, the Bible had been used in support of slavery; while others read the same Bible and concluded slavery was wrong. The reality is that the Bible does not overtly condemn slavery.

One might think Onesimus’ conversion and this letter to Philemon would afford Paul the perfect opportunity to speak out against the institution. But Paul does no such thing.

The New Testament offers hints that people should no longer be regarded as slaves. Among Paul’s own writings are statements declaring that in Christ there is neither slave nor free (1 Corinthians 12:13; Galatians 3:28; Colossians 3:11). Also, in 1 Corinthians 7:17, 20-24, Paul says everyone should stay in the state they were before they came to Christ. This applies to slaves as well. However, he follows it up with a brief comment that if they can gain their freedom, they should do so. Then in both Ephesians 6:5-9 and Colossians 3:22-4:1, Paul instructs believing slaves regarding their conduct.

For a printer-friendly version, click on the printer icon at bottom of page.

Incidentally, these passages also set the standards for how believing slave owners should treat their slaves. So, while the institution was not condemned entirely, Paul could see changes needed to be made.

In the letter to Philemon, though Paul does not overtly condemn slavery, we get a clue as to what Paul truly desired in this regard and the means by which he sought to accomplish it.

Greetings to and commendation of Philemon (vv. 1-7)

The letter to Philemon opens in much the same fashion as Paul’s other letters. Paul identifies himself as the sender, Philemon (and others associated with him) as the recipient, and a word of salutation and greeting (vv. 1-3).

He then offers encouraging words to Philemon, acknowledging he is thankful to God for Philemon’s faith in Christ and his love for others, and spurring Philemon on to continued fellowship of faith. Philemon’s ministry had the effect of “refreshing the hearts of the saints” (vv. 4-7).

Paul’s appeal to Philemon (vv. 8-25)

After his commendation of Philemon, Paul turns his attention to the matter at hand. He has a request of Philemon. Paul informs Philemon he could impose upon Philemon his request, instead he appeals to Philemon “on the basis of love” (vv. 8-9).

What was Paul’s request? He was sending Onesimus, Philemon’s runaway slave, back to him. The circumstances surrounding Onesimus’ conversion are unknown. The only reference to this event comes from Paul’s words in this letter.

Using language found in the pastoral letters with respect to Timothy and Titus, Paul reveals to Philemon that Onesimus has become his “son” while Paul has been in chains. Though Paul would like for Onesimus to stay with him, he is sending Onesimus back to Philemon.

Perhaps Paul sought to reverse Philemon’s low view of Onesimus, because he played on the meaning of Onesimus’ name to assure Philemon Onesimus is not the same person he was. Onesimus (which means useful) at one time was considered useless; but now he became useful. Paul certainly saw this trait in Onesimus and wanted Philemon to know it as well (vv. 10-11).

Again, it appears Paul wanted Onesimus to stay with him, even in some way to take Philemon’s place in helping Paul while he remained in prison for the gospel. But he did not want to force this decision on Philemon. Rather, Paul wanted Philemon to respond out of the character that he had exhibited. Furthermore, Paul suggested Onesimus’ departure may have been in the will of God, so that Philemon could have Onesimus back in a new relationship—no longer a slave, but a beloved brother in Christ (vv. 12-16).

In a further display of confidence, Paul offered to repay any loss Philemon incurred because of Onesimus. With that gesture, Paul demonstrated he did not condone Onesimus’ actions (whatever they may have been) but did want to communicate to Philemon his confidence in Onesimus’ change.

Just as Philemon had “refreshed the hearts of the saints” (v. 7), so Paul requests that he “refresh (his) heart in Christ” (v. 20). By this did Paul mean himself or Onesimus (whom Paul calls his “very heart,” v. 12)? Regardless, Paul remained confident of Philemon’s positive response (v. 21).

The letter ends with Paul’s instructions to Philemon to prepare a guest room for him, trusting he would be released in answer to their prayers. Then Paul extends greetings to Philemon from other fellow workers with him (vv. 22-25).

Though Paul did not use this letter as a forum by which to condemn slavery, this letter to Philemon indicates he saw a higher standard in play—the new relationships that result from a shared faith in Christ. Such a relationship transcends institutions.

Conclusion

All of us can relate to Onesimus in one way or another. We may not have been slaves in the same sense as he was, but both Jesus and Paul state that apart from salvation we remain slaves of sin (John 8:31-36; Romans 6:15-17). At some point, all Christians need someone to intercede on their behalf.

Discussion questions

• Paul mentions Mark in the closing verses of this letter. This is the same Mark who had deserted Paul and Barnabas on their first missionary journey. On the second missionary journey, Paul and Barnabas divided over the decision to take Mark. Barnabas supported Mark; Paul rejected him. Now Mark was restored even in Paul’s eyes. Could Barnabas’ support of Mark (and Mark’s demonstration of his trustworthiness) in some way have influenced Paul in his letter to Philemon?

• How might Barnabas’ support of Paul after his own conversion influenced him?

• Why do we accept some new believers more easily than we do others? Why do we differentiate some people’s past from that of others?

• Do you know of any new believers who could benefit from someone’s (possibly your) intercession?

• Are you an Onesimus in need of acceptance, or are you a Philemon who needs to accept someone else into a new relationship?

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.

Posted: 8/15/06

Family Bible Series for August 27

Maximize the opportunities God provides

• Acts 19:1-5, 8-10, 23-28

By Greg Ammons

First Baptist Church, Garland

Last month, I had the privilege of leading 35 church members on a trip to Greece and Turkey. As we traveled, we traced the Apostle Paul’s second missionary journey.

One of the most impressive stops on the journey was the ancient city of Ephesus. It is located in western Turkey near the modern port city of Kusadasi. Many of the ancient ruins of Ephesus have been unearthed, and you could envision Paul’s ministry there. It was a wonderful experience to stand at the locations where Paul stood and read the passages he spoke.

This week’s lesson shows how Paul made the most of the opportunities God gave him to minister in Ephesus. From this passage, we can learn how believers can sharpen their effectiveness in serving Christ.

For a printer-friendly version, click on the printer icon at bottom of page.

Communicate clearly (Acts 19:1-5)

Paul left Corinth and traveled through the interior of Greece to arrive at Ephesus (v. 1). He found some disciples and asked if they had received the Holy Spirit since they believed. They answered, “No, we have not even heard that there is a Holy Spirit” (v. 2).

Paul asked what baptism they received, and they replied it was John’s baptism. Paul then explained John the Baptist’s message and how Jesus, who was greater than John, came after him. “On hearing this, they were baptized into the name of the Lord Jesus” (v. 5).

It was Paul’s desire to communicate the gospel clearly. He wanted the disciples to know, very plainly, that Jesus was the awaited Messiah. There was to be no confusion over the importance of John the Baptist with that of Jesus.

Today, we also must communicate clearly the message of Jesus to those around us.

Psychologists tell us people communicate in a variety of ways. They say 7 percent of our communication comes from what we say, 38 percent from how we say it and 55 percent from how we look while we say it. In order to be the most effective communicators of the gospel message, we need to be aware of all the ways in which we communicate. What we say, how we say it and our corresponding actions while we speak all are vital to clearly communicate the good news of Jesus.

Be available (Acts 19:8-10)

While in Ephesus, Paul entered into the synagogue and spoke boldly about the kingdom of God. He continued doing this for three months (v. 8). But some of the listeners became obstinate, refused to believe and publicly ridiculed the gospel. So, Paul left them, took the disciples with him and had discussions daily in the lecture hall of Tyrannus (v. 9). Paul did this for two years, so people throughout the province of Asia heard the word of the Lord (v. 10).

One characteristic of Paul is striking. He was available to serve wherever God created an opportunity. He stopped at closed doors and moved on to open doors. The great apostle always was available for God to use.

Availability, not necessarily ability, still is the key in serving God. A great Christian missionary to China, Hudson Taylor, once said: “I used to ask God if he would come and help me. Then, I asked if I could come and help him. Finally, I asked God to do his own work through me.” The greatest service is accomplished from willing and available workers who simply allow God to work through them.

Don’t let controversy deter you (Acts 19:23-28)

During Paul’s extended ministry in Ephesus, a great disturbance arose over the gospel he preached. A silversmith named Demetrius made his living by fashioning gods for the people to worship (v. 24). He called the craftsmen of the city together and complained about Paul’s message.

Demetrius said, “He says that man-made gods are no gods at all” (v. 26). Demetrius was afraid his business would suffer and Artemis, the goddess among the Ephesians, would be disgraced by Paul’s preaching. The citizens of Ephesus heard the discussions, and a riot ensued. They began shouting, “Great is Artemis of the Ephesians!” (v. 28).

Any time the gospel is presented in power, there will be opposition. The evil one will make sure of it. Effective Christians cannot allow controversy, which the devil creates, to stop them from ministry.

An influential leader in the 19th century said, “No great advance has been made in science, politics or religion without controversy.” As we attempt to advance the kingdom of God in our communities, we can expect the controversy. Don’t allow it to discourage you or stop your efforts.

Discussion questions

• Do you present the gospel clearly in all of the ways you communicate?

• Would you say you are available for God to use any time?

• Why do you feel Christians allow controversy to deter them so easily?

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.

Posted: 8/15/06

Explore the Bible Series for August 27

The love song of the Old Testament

• Song of Songs 1:1-8:14

By James Adair

Baptist University of the Americas, San Antonio

Imagine a reader standing before the congregation on a Sunday morning: “Our Old Testament lesson today,” he begins, “is from Sonnets from the Portuguese by Elizabeth Barrett Browning. ‘How do I love thee? Let me count the ways. …’”

Such a reading might raise a few eyebrows. Some congregants might be indignant. “Why is he reading that? That’s clearly not Scripture!” Others might find it refreshing. “Well, we finally have a reading that’s a little bit different!” Others might just find it amusing. “Someone must have tricked this guy into reading love poetry instead of the real reading. What a dope!”

For a printer-friendly version, click on the printer icon at bottom of page.

This week’s lesson is from a collection of love poems known as the Song of Solomon, the Song of Songs or Canticles.

Some people over the years have disputed this book’s right to a place in the canon. Others have allegorized it so that it is read as an idealized description of God’s love for Israel, God’s love for the church or the soul’s search for God. The allegorical interpretation probably best explains its acceptance into the canons of both Judaism and Christianity. Its attribution to King Solomon probably sealed the deal. How else would a collection of love poems gain recognition as sacred text?

The historical-critical approach to biblical interpretation that has been prevalent for the last hundred years or more has little use for allegory. Conservative detractors of the historical-critical approach largely agree with their opponents that a more literal approach to the Bible is better. However, it can be argued an allegorical approach to this particular book has some value, particularly if we are interested in how it has been understood by previous generations of believers.

The first Christian of whom we are aware who interpreted the Song allegorically was Hippolytus of Rome, around the year 200. Only fragments of his commentary remain, but it is clear he took a decidedly non-literal approach to interpreting the book.

A few decades later, Origen, the greatest biblical scholar of his day, produced a 10-volume exposition of the book, four of which have been preserved in Latin translation. Origen, heavily influenced by Greek philosophy as were many other contemporary Christian leaders, believed earthly, fleshly love was far inferior to heavenly, spiritual love, and he interpreted the Song accordingly. In commenting on Song 1:4, he says, “There is a love of the flesh which comes from Satan, and there is also another love, belonging to the Spirit, which has its origin in God; and nobody can be possessed by the two loves.”

Most other Christian commentators throughout antiquity and the medieval period, including Athanasius, Jerome, the Cappadocian Fathers and Bernard of Clairvaux, read the Song allegorically, as a picture of Christ’s love for the church. Bernard’s allegorical expositions were so detailed he preached 86 sermons on the book—and didn’t even reach the end of the second chapter.

At least one prominent theologian, however, Theodore of Mopsuestia, interpreted the Song literally, believing it was a literal love poem Solomon wrote to his Egyptian bride. Theodore’s views were not widely accepted, and in fact his teachings on the subject were condemned by the Council of Constantinople in 550, albeit more than 100 years after his death.

Perhaps the most provocative advocate of the literal view of the Song was a Roman monk named Jovinian. Although he lived an ascetic, celibate life himself, Jovinian disputed the notion that asceticism was superior in virtue to a more ordinary Christian life. Even more shockingly, he questioned whether celibacy was superior to marriage. He regarded the Song as a literal description of marital bliss, replete with explicit references to sexual fulfillment between husband and wife. He was opposed roundly by most of the ecclesiastical powerhouses of his day, including Ambrose, Augustine and Jerome.

Most of the Reformers and their successors, including Luther, Calvin and Wesley, continued to read the Song allegorically. Some who did see it as a literal, erotic love poem suggested it was unworthy of inclusion in the Christian canon. Others, beginning in the 18th century, saw value in the frank expressions of love the Song reveals when read literally. It is this literal interpretation of the Song as a love poem, or a collection of love poems, that predominates today.

Song of Songs 2:8-13

For purposes of illustration, we will look at a single passage from the Song and consider how it might be read either literally or non-literally. Taken allegorically, this passage paints a luscious portrait of God’s love for believers. God is likened to a gazelle, running swiftly over the mountains, leaping high in the air, beautiful to behold (v. 9). And this exotic, mysterious being longs to share our company! “Arise, my love, my fair one, and come away” (v. 10). This reading of the passage reminds us we don’t seek God; God seeks us. God initiates the relationship, and if we respond to God’s overtures, our lives will never be the same.

When we move from an allegorical to a literal (or, better, literary) approach, the poems in this book say something profound about the love of one human being for another. Human love at its best inspires, exalts and transforms us.

When two people love each other, their lives together are more than just the sum of the two individuals, for their love causes each one to grow. “Now the winter is past, the rain is over and gone. The flowers appear on the earth; the time of singing has come, and the voice of the turtledove is heard in our land” (vv. 1-12). Love makes the heart feel like spring. Without love, life is drained of its joy.

Discussion questions

• Do you think the Song of Songs was accepted into the Jewish and Christian canons as an allegory or as a collection of sometimes erotic love poems?

• Is there room in modern interpretation of Scripture for a non-literal approach? If so, what are the benefits and limitations of such an approach?

• What is the significance of the fact that almost all of the most prominent Christian leaders prior to the 18th century—including Ambrose, Jerome, Augustine, Luther, Calvin and Wesley—interpreted the book allegorically?

• If we read the book literally, what is its overall message? Are the topics discussed by the poet or poets the sorts of things appropriate to discuss in a typical church setting (e.g., a Sunday school lesson or a sermon)?

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.