Posted: 6/07/06

BaptistWay Bible Series for June 18

Women and men in the church

• 1 Timothy 2:8-15

By Joseph Matos

Dallas Baptist University, Dallas

There once was a young college student who played on the men’s tennis team. At the university he attended, a woman coached both the women and the men. One of her responsibilities as coach was to lead a Bible study with her teams.

The young man became greatly troubled by the fact that he was sitting under the teaching of his female coach. He had read 1 Timothy 2:12 and had difficulty reconciling this passage with what he saw taking place. After much consideration, the young man eventually decided to quit the tennis team. Is this how one is to interpret this passage? Did he overreact?

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Instructions for men (1 Timothy 2:8)

Paul makes known clearly his desires for the attitude of men in worship. The phrase “I want” communicates a wish with the force of a command. Thus, he is not making a suggestion; he is laying down ground rules.

First, Paul declares this rule is for men “everywhere.” There are to be no exceptions. Second, he specifies the instructions. As men raise their hands in prayer (a common prayer posture), they are to be holy hands. They are to avoid simply going through the motions. Men are to be in the right relationship with God when they worship. Third, men are to be in right relationship with others, for Paul enjoins them to pray “without anger or disputing.” This echoes Jesus’ own teaching about seeking the forgiveness of those who have something against us before making offerings to God (Matthew 5:23-24).

While Paul is not specific by any means, one cannot help but think Paul is speaking from the context of problems in the Ephesian church he addressed in the previous chapter.

Instructions for women (2:9-15)

Now Paul turns his attention to the women. That he shares the same kind of concern for the women as he does for the men can be ascertained from his use of the adverb “also” (literally, “in the same way” or “likewise”) and the repetition of the phrase “I want.”

Paul gives closer focus to the women in the church than he did the men. He gives both instructions and rationale. However, both his instructions and his rationales are hard to grapple with in light of comments he made elsewhere.

Verses 9-10 address the attitude women should possess in the worship context. Paul first discusses their outward appearance. He states that women are “to dress modestly, with decency and propriety, not with braided hair or gold or pearls or expensive clothes.” He is not opposed to these things in and of themselves; but rather he is opposed to their causing a distraction. The women may be more concerned about how they look than on how they worship. Also, these may distract men from worship. Paul’s goal appears to be on establishing the appropriate environment for the worship setting.

Paul does not speak in the negative alone, however. He concludes with a positive exhortation. The women were to put on what is “appropriate for women who profess to worship God.” In fact, such is apparent more when one is clothed “with good deeds.” These deeds do not lead to right relationship, but reflect the right relationship.

In verses 11 and 12, Paul then turns his attention to a woman’s posture in worship. Interpreting these verses requires caution. One is tempted to ask, “Is Paul saying what I think he is saying?”

Again, he comes at the matter from both positive and negative angles. First, Paul speaks positively. He affirms the right of a woman to learn. This was not the case even in much Jewish culture of the time. Paul granted women were privileged to learn. Of course, there are parameters he places on this privilege. He said a woman was to learn “in quietness and full submission.” This causes the rub for many. But again, the goal is the learning.

Some have suggested that even here Paul is alluding to a problem in the church he does not make explicit. Perhaps this is a case of women abusing the new found freedom they have in Christ (as has been offered in explanation of 1 Corinthians 14:34-35). Such a suggestion must be taken seriously.

The same must be considered for Paul’s comments in verse 12. Paul does not “permit a woman to teach or to have authority over a man; she must be silent.”

Oh, the paper and ink that has been expended in debating this passage! Is Paul simply expressing his own practice? Is he limiting this command to the Ephesian context because of abuses of freedoms? What exactly does he prohibit? Again, perhaps the lack of education women received in those days may play a part in his directives here.

Verses 13-15 conclude the section with Paul’s reasons for such comments. He makes a chronological argument: “For Adam was formed first, then Eve.” But his second reason appeals to the way in which Eve erred in the Garden of Eve as opposed to Adam. Eve was deceived by the serpent.

Paul’s last comment about women (literally “woman”) being saved in childbearing could be looked upon as an encouragement, not as his relegating women to the task of motherhood. If, as some suggest, Paul is opposing a heresy that itself denigrated women, then he could be saying that being a woman (and mother) is no hindrance to salvation. Salvation is open to them as well, he says, “if they continue in faith, love and holiness with propriety.”

Discussion questions

• Was the college student interpreting this passage correctly? What would you have done?

• Does Paul provide absolute instructions to women here, unaffected by culture or context?

• What worship activities does Paul address here? Who can women teach?

• How does Paul’s appeal to Adam and Eve support his instructions?

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: 6/07/06

Family Bible Series for June 18

Be obedient in following the Spirit’s leadership

• Acts 8:26-35

By Greg Ammons

First Baptist Church, Garland

I burned a pile of brush on my acreage this weekend. After ensuring there was no burn ban for our county, I ignited some dry material and set ablaze a large pile of brush.

As I was watching the fire, I was reminded of an analogy offered by the late Quaker scholar Elton Trueblood. He compared a Christian’s winess to a fire. Trueblood said ignited objects often will come into contact with other material, and the blaze will spread. It is easy to determine if an object is ablaze or not. All you must do is observe. Trueblood also noted a fire will go out if it does not spread.

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Believers in Jesus are ignited by the Holy Spirit and expected to share their faith. Persons with whom we have contact should notice our blaze. If we fail to share our faith, it is easy for the fire of our devotion to cool.

In Acts 8, Philip was available to share his faith when the opportunity arose. His example illustrates steps we can follow in order to tell others about Jesus.

Follow the Spirit (Acts 8:26-29)

Philip was a faithful follower of Jesus. In Acts 8, he went to Samaria and proclaimed Christ there (v. 7). However, an angel of the Lord appeared to Philip and commanded, “Go south to the road, the desert road, that goes down from Jerusalem to Gaza” (v. 26).

In obedience to the Spirit’s command, Philip began the journey. On his way, he met an Ethiopian eunuch. This Ethiopian was an important, high-ranking official in charge of the queen’s treasury (v. 27). As the official was on his way home from Jerusalem, he was reading the prophet Isaiah. The Spirit of God told Philip, “Go to that chariot and stay near it” (v. 29).

Throughout this marvelous story, one recurring theme is evident. Philip obeyed the Spirit of God when he was prompted. This devout apostle was sensitive to the Spirit’s leading and was faithful to follow his commands.

One of the important principles of being a faithful witness for Jesus is to follow the leading of the Holy Spirit. When we are prompted by the Spirit, we must be obedient to follow regardless of the circumstances.

Sadly, many Christians do not follow the leadership of the Holy Spirit when it comes to sharing their faith. Recent statistics indicate that 95 percent of Christians never have led one person to faith in Christ. Witnessing is to be an important part of a Christian’s obedience. It should be a natural and consistent part of a believer’s life. Daniel Niles said that witnessing is as simple as one beggar telling another beggar where to find bread.

Tell others about Jesus (Acts 8:30-35)

Philip ran up to the chariot in obedience to the Spirit’s command, while the official was reading from Isaiah. Philip asked if the official understood what he was reading (v. 30). Notice that Philip initiated the witnessing event. The eunuch responded, “How can I unless someone explains it to me?” So, he invited Philip to come up and sit with him (v. 31). Philip began explaining the passage in Isaiah and shared the good news of Jesus with him (v. 35).

Later, Philip went on to explain about baptism after the eunuch believed in Jesus. He taught the official about this ordinance and encouraged his obedience (vv. 36-39). A part of sharing our faith in Christ is to be ready to teach new converts how to be obedient to God in all areas. Although baptism is not necessary for salvation, it is important as the first act of obedience to Christ.

Historically, Baptists have taught immersion is the scriptural mode of baptism. One of the reasons for this belief appears in Acts 8:39. Philip baptized the Ethiopian eunuch and the text states they “came up out of the water.” This phrase implies a full immersion of the official.

Just as Philip was committed to share his faith with others, so must believers today.

When the occasion arises and the Spirit prompts, Christians must be ready and prepared for the opportunities. Howard Hendricks noted, “In a generation which is screaming for answers, Christians are stuttering.”

On November 23, 1996, Ethiopian Airlines Flight 961 crashed into the Indian Ocean. The plane had been hijacked shortly after departure and ran out of fuel just over the Comoro Islands. As the jet headed downward toward the emerald waters, 175 passengers aboard awaited their fate.

Andrew Meekens stood to his feet, got the attention of other passengers and used the 20-minute descent as an opportunity to share his faith in Jesus. Altogether, 20 passengers prayed with Meekens to accept Jesus as Savior. A short time later, the plane broke apart upon impact and 123 of the passengers were killed, including Meekens. A flight attendant survived and related the story of Meekens’ final act. We must always be ready to follow the prompting of the Holy Spirit and tell others about Jesus.

Discussion questions

• Do you share your faith regularly?

• Describe a time when you obeyed the Spirit’s prompting and shared Jesus with someone.

• Why do you think witnessing is frightening to many Christians?

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: 6/07/06

Explore the Bible Series for June 18

The trials of life are not always easily explained

• Job 15:1-21:34

By James Adair

Baptist University of the Americas, San Antonio

When Galileo Galilei read Nicolaus Copernicus’s book On the Revolution of the Heavenly Spheres, he was intrigued by the hypothesis that the sun, rather than the earth, was the center of the solar system. Galileo, however, was not one to take the ideas of another person by faith; he had to test those ideas to see if they were true.

Galileo built telescopes to probe the heavens, and he took accurate measurements of the moon, stars and planets. His final conclusion was that Copernicus was correct in his assessment: the sun was indeed the center of the solar system.

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Many of Galileo’s contemporaries, particularly some theologians, were not happy with Galileo’s teachings and writings. Galileo’s ideas, they said, contradicted the Bible and also contradicted the works of Aristotle, which were held in high esteem at the time.

On one occasion, Galileo asked some colleagues, “If I take a heavy ball and a lighter ball and drop them at the same time, which will hit the ground first?” “The heavy ball,” they responded, “for Aristotle says that heavier objects fall to the earth faster than lighter objects.” “Well,” said Galileo, “if Aristotle said it, we don’t need to test it. … But let’s try it anyway.”

To the amazement of his colleagues, the two balls hit at exactly the same time. Galileo has disproved Aristotle, and his writings threatened to disprove the view of the universe the church officially promulgated as well, all because he insisted on believing what his own experience told him, rather than simply accepting the authority of tradition.

In their second round of speeches, Job’s friends continue to cite the authority of tradition, which says the righteous prosper and the wicked are punished. Job, however, has a different perspective, because he has had a different experience.

Although he doesn’t understand it, and in fact he would prefer his friends’ view of the world were right, he has become convinced it is not. Bitter experience has shown him that sometimes the righteous suffer, and sometimes the wicked prosper. Life isn’t as simple as tradition would have people believe, but Job believes it is important for people to know the truth.

Job 15:1-35

Eliphaz is one of those who believes tradition must be adhered to at all costs. He is a prime example of a religious “expert” who claims to have knowledge but really doesn’t. For Eliphaz, Job’s challenge of traditional wisdom is dangerous and threatens people’s faith in God. “You are doing away with the fear of God, and hindering meditation before God” (v. 4).

It is inconceivable to Eliphaz that Job might have a better understanding of the world than teachers of traditional wisdom: “What do you know that we do not know?” he asks (v. 9). Everybody knows, he says, that “the wicked writhe in pain all their days” (v. 20). He might as well be saying, “Don’t confuse me with facts!”

Too many people today are so invested in conventional, traditional ways of thinking that they are unable to see the world doesn’t correspond to their view of the universe.

Job 16:9-17

After trading insults with Eliphaz (16:3; 15:2), Job turns his attention to God, with whom his chief argument is. For all of Job’s words to the contrary, Job himself is a product of traditional wisdom. He no longer believes he lives in a moral cause and effect universe, where the righteous prosper and the wicked suffer, but he thinks he should. Furthermore, it is God’s fault that neither the righteous nor the wicked regularly get their just deserts.

In this section, Job uses the language of an individual lament, such as is frequently found in the Psalms, but with one important difference. Whereas in the typical psalm of lament, the psalmist complains about his enemies and asks God for deliverance and even vengeance, Job cannot do so because his complaint is with God, whom he blames for his circumstances.

Job 19:23-29

Job’s ongoing complaint against God leads to one of the most enigmatic passages in the book. The traditional rendering of Job 19:25 is “I know that my redeemer lives,” and the traditional understanding of the passage is that the redeemer is none other than God.

It is true that God is sometimes referred to as a redeemer in the biblical text (Exodus 6:6; Psalm 103:4), but it is questionable whether God is to be understood is this passage. First, it must be noted that the term “redeemer” probably is not the best translation of this word; in the Old Testament the idea of “vindicator” or “defender” is generally closer to the meaning of the word in context.

Second, Job’s expressed attitude toward God in this passage, as in others, makes it doubtful Job would want to rely on God to be his vindicator. It seems more likely Job has in mind another (semi-)divine being, perhaps a member of the heavenly council, who would stand before God and plead his case (the “angel of the Lord” in Zechariah 3:1-5, and Jesus in 1 John 2:1). This being is alluded to elsewhere as an umpire (Job 9:33-35) and a witness (Job 16:19-21).

Job 20:1-29; 21:1-26

What is the fate of the wicked? Zophar claims in no uncertain terms that “the exulting of the wicked is short” (v. 5), and either they or their children (v. 10) will suffer the divine wrath.

Job begs to differ. He has observed that the wicked reach old age and grow wealthy, and their children prosper (21:7-8). At the end of their long, happy lives, they descend to Sheol, the place of the dead, in peace (21:13).

Zophar and Job agree on one thing: it is not right for the wicked to prosper. Zophar closes his eyes and pretends it doesn’t happen, while Job realizes it happens but doesn’t like it.

Discussion questions

• What are the relative values of adhering to tradition and challenging authority? Are there human authorities that we have a hard time challenging? Why?

• How do we deal with a situation in which someone we consider to be a man or woman of God speaks improperly on God’s behalf? What are the dangers of putting someone on a pedestal? What are the dangers of people putting themselves on pedestals?

• Is Job right to long for a world in which justice prevails for both the righteous and the wicked? What responsibilities do Christians have for making the world more just?

• How would Job’s wish for a vindicator be changed if he had lived after the time of Christ?

• Why do the wicked often prosper, while the righteous do not?

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: 6/05/06

Standard Editor Emeritus named
Texas Baptist Elder Statesman

By Ken Camp

Managing Editor

INDEPENDENCE—Praised as a prophetic writer who remained “firm in his beliefs but fair to those who disagreed with him,” Baptist Standard Editor Emeritus Presnall Wood received the 2006 Texas Baptist Elder Statesman Award June 4.

Family and friends—including members of Wood’s Sunday school class from Park Cities Baptist Church in Dallas—assembled at the historic Independence Baptist Church for the awards presentation, Bible study, worship service and old-fashioned covered-dish church picnic.

Independence Association—formed to emphasize the importance of Christian higher education and Baptist heritage—annually presents the award for distinguished Christian service, in conjunction with the Baptist General Convention of Texas Baptist Distinctives Council.

Independence Association President Bill Pitts presented the award to Wood after having received a national award himself just two days earlier. Pitts traveled to Independence from Washington, D.C., where he received the Distinguished Service Award for outstanding contributions to Baptist history from the Baptist History & Heritage Society.

Pitts pointed to Wood’s contributions as a state paper editor—informing Texas Baptists, shaping opinion and reminding Baptists of their identity and heritage.

Jack Ridlehoover, retired pastor of Pioneer Drive Baptist Church in Abilene, preached at the Independence Church worship service. In describing Wood, he said: “He’s genuine. He’s authentic. He’s real. What you see is what you get.”

Ridlehoover preached from Acts 28:1-10, the story about how the natives of Malta graciously received the Apostle Paul after he was shipwrecked and built a welcoming fire for the apostle and his fellow-travelers.

“Many of us have for years warmed ourselves by the fires God led you to build,” Ridlehoover said, directly addressing Wood.

In receiving the award, Wood observed Texas Baptists are at their best when they:

–“Serve Jesus Christ, believe the Bible and love one another even when they don’t like each other.”

–“Are informed, because they work better in the light than in the dark.”

–“Allow unity in diversity.”

–“Ask questions of their leaders, and leaders give answers, because Baptists have the right to know.”

–“Give significant support to Christian higher education.”

–“Make missions a main thing.”

–“Stay close to their heritage of emphasizing religious liberty and separation of church and state and make Baptist distinctives distinctive.”

–“Are not ashamed of bearing the name ‘Baptist.’”

–“Don’t hang in there but stand in there.”

–“Admit they don’t know it all and are willing to look to the future.”

Wood served as Baptist Standard editor from 1977 to 1995—the longest tenure in the newspaper’s history. Before assuming the editorship, he was pastor of Park Place Baptist Church in Houston. Previous pastorates included Crestview Baptist Church in Midland, First Baptist Church in Goldthwaite and rural churches in Coryell County.

After he retired from the Standard, Wood worked five years as director of denominational relations for Buckner Baptist Benevolences.

Wood, a native Texan, followed in the footsteps of E.S. James, his boyhood pastor at First Baptist Church in Vernon, who later became editor of the Baptist Standard and was named Elder Statesman in 1963.

Wood graduated from Baylor University and Southwestern Baptist Theological Seminary. At seminary, he earned his doctorate in church history, writing a dissertation on the history of the Baptist Standard and its editors, later published as Prophets With Pens.

He and his wife, Joyce, are the parents of two sons. Jeffery and his wife, Ellen, live in Allen. Jed and his wife, Sheri, live in Fort Worth. They have two grandchildren.

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: 6/03/06

CYBER COLUMN:
'Jesus sells!'

By Jeanie Miley

The words coming from my television stopped me in my tracks.

“In the next segment, we will hear a report on how Jesus is big business,” the news reporter announced while enticing visuals played across the screen right before the commercial for the latest drug for pain relief.

Curiosity hooked me, and so I waited around for the segment on national television, but a kind of anguish has followed me around ever since. Every time I see a “religious” bumper sticker or T-shirt, I remember the holy reverence with which I was taught to speak the name of the Holy One. I remember grave cautions against taking God’s name in vain.

After watching the segment about how Jesus sells, I kept on turning the concept of “Jesus sells” over and over in my mind. Going about my day’s activities and taking care of my business in this consumer-oriented society, a song from my childhood that I haven’t heard in a long time popped up from the archives of my memory. It’s a long, long way from “Jesus saves” to “Jesus sells.”

I talk to myself about how I’ve become an old fogey. I keep trying to push myself to open my mind a bit, and I keep hearing people tell me that Jesus, himself, would adapt to the culture in order to get the word out about himself. “Isn’t what matters that people hear about Jesus?” people ask me. “Don’t we have to use methods to spread the gospel?”

Somehow, though, I just can’t make it sound right to sing, “We have heard the joyful sound. Jesus sells, Jesus sells,” and somehow, I just can’t make it right that Jesus is big business.

I keep wrestling with this whole idea of Jesus being a hot item. I wonder if Jesus can save if we are more concerned about selling him than knowing him. Is selling Jesus serving him—or serving another master? It’s hard to tell sometimes, isn’t it?

I keep on wondering if Jesus can save if we see him primarily as a product. Don’t people then become objects to us, potential buyers to us, and isn’t it awfully easy to become more concerned with counting up our profit when Jesus is a product? It’s hard not to get confused about what comes first, isn’t it?

Are we so shaped and formed by our consumer culture that we have lost the ability to discern the difference between what is hype and what is Real? Have we become so calloused by our consumerism that we have lost the ability to know what it means to enter into a relationship with Christ, thinking that selling Jesus is ministry?

I do know for sure, however, that Jesus saves. I know that it is possible to have a personal, dynamic, intimate love relationship with the living Christ, and I know that living Christ who dwells within my heart has the capacity to heal and transform, liberate and empower. I know that Jesus is about the business of making people whole and healthy and that salvation is the most important thing that can happen to a human being.

The truth is that Jesus can save, no matter what, but when our minds are focused on the bottom line, the next client or purchaser, the competition and the best way to close a deal, it has to be harder for him than it ought to be.

“Does it really matter,” someone asked me, “as long as people are hearing the gospel?”

That’s a point, I guess, but is it the real point?

Jeanie Miley is an author and columnist and a retreat and workshop leader. She is married to Martus Miley, pastor of River Oaks Baptist Church in Houston, and they have three adult daughters. Got feedback? Write her at Writer2530@aol.com.

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: 6/01/06

Burleson charges IMB trustee 'coercion'

By Greg Warner

Associated Baptist Press

ENID, Okla. (ABP)—Wade Burleson is calling for the Southern Baptist Convention to investigate “manipulation” and “coercion” by his fellow trustees of the International Mission Board.

But the Oklahoma pastor backed down from his threat to publish details of those alleged abuses on his blog, saying a formal SBC-level investigation is “a better road” that will allow “for all to defend their actions before things are made public.”

“I know that not everyone will be pleased with my decision not to go public with details that serve as the basis for this recommendation,” he wrote in his blog June 1, “but I have an absolutely clear conscience that I am doing exactly what the Lord would have me do.”

Burleson, pastor of Emmanuel Baptist Church in Enid, is a first-year trustee of the International Mission Board, the SBC’s flagship agency, which selects and directs Southern Baptists’ 5,000 global missionaries—the largest missionary force of its kind in the world.

Earlier this year, IMB trustees accused Burleson of using his blog to violate trustee confidentiality, prompting them to try to have him removed from the board. He complained he never was given the chance to hear the specific allegations or respond to them. After an outcry from the SBC’s rank and file, the trustees let Burleson stay on the board, but they passed a policy forbidding dissent.

In a June 1 posting on his blog, Burleson said a motion will be introduced at the June 13-14 annual Southern Baptist Convention calling for appointment of a seven-member ad hoc committee to investigate “five concerns”:

“Manipulation of the nominating process” by which the Southern Baptist Convention elects IMB trustees.

Attempts “by one or more” chief executives of SBC agencies “to influence and/or coerce the IMB trustees, staff, and administration”—an apparent reference to Paige Patterson, president of Southwestern Baptist Theological Seminary.

The appropriateness of closed-door meetings—“forums and executive sessions”—by IMB trustees, “as compared to conducting business in full view of the Southern Baptist Convention,” and the exclusion of “any individual trustee” from meetings of the full board without SBC approval.

Imposing “new doctrinal requisites” on IMB employees and missionaries that go “beyond the 2000 Baptist Faith and Message,” the SBC’s conservative doctrinal statement required of all missionaries—a reference to the IMB’s much-criticized policies against private prayer languages and defining an appropriate baptism.

“Suppression of dissent” among trustees, such as the IMB’s new policy that prohibits any trustee or employee from publicly criticizing board decisions.

Dozens of motions are introduced each year at the SBC annual meeting. Most are rejected, ruled out of order or referred to the affected agency. Burleson’s motion, however, invokes SBC Bylaw 26B, which will require messengers to vote on the motion during their two-day meeting rather than refer it to another body. Invoking Bylaw 26B reportedly would require approval by two thirds of the messengers voting, however.

It is unclear who would appoint the investigation committee, but it could be the SBC’s newly elected president. The motion requires the committee to bring a progress report to the SBC Executive Committee and its final report to the next Southern Baptist Convention meeting in June 2007.

Burleson insisted an SBC investigation would be the fairest way to address his allegations against his colleagues. In the meantime, however, he said he will continue to serve on the board and to blog about his experiences.

“Blogging has been my attempt to energize and mobilize grassroots Southern Baptists in their understanding of, and participation with, the International Mission Board’s ministries through a greater comprehension and appreciation of the IMB’s work,” he wrote.

Burleson’s conflict with his fellow trustees started last December when he used his blog to criticize their adoption of two new regulations against missionary candidates’ use of private prayer languages—considered a form of tongues-speaking—and requiring prospective missionaries to be baptized by churches that affirm certain doctrinal beliefs. Burleson and others say those requirements are excessively narrow.

The majority of trustees—meeting in a closed-door session—voted in January to ask the SBC to take the unprecedented action of removing Burleson from the board. In March, they rescinded that request but barred Burleson from serving on any committees, which are the primary mechanism for trustee involvement. They also asked him to stop blogging and to apologize in front of the trustee board. He has done neither. But he says he will apologize for any demonstrated breaches of policy.

At the trustees’ most recent meeting in May, their executive committee accused him of a new, unspecified violation of trustee confidentiality, again related to a closed-door meeting. Chairman Tom Hatley of Arkansas barred Burleson from attending all future closed-door sessions.

Burleson, on his blog, initially said he would accept that punishment. But he changed his mind two days later, writing May 26 that he would defy Hatley’s ban by attending all sessions of the full board. He also said he was considering revealing details of his IMB experience, which he said proved some trustees violated the board’s rules against caucusing and demonstrated an organized effort to undermine IMB president Jerry Rankin.

It is unclear what allegations Burleson would make about behind-the-scenes interference by Paige Patterson and other SBC agency leaders. However, Patterson circulated a lengthy report by a seminary professor critical of the IMB’s direction under Rankin.

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: 6/01/06

SBC Executive Committee
drops '10 percent' recommendation

By Hannah Elliott

Associated Baptist Press

NASHVILLE, Tenn. (ABP)—The Southern Baptist Convention Executive Committee has amended a recommendation that the convention encourage the election of SBC officers “whose churches give at least 10 percent of their undesignated receipts to the Cooperative Program.”

The move came amid scrutiny of the two announced SBC presidential candidates—Ronnie Floyd, pastor of First Baptist Church in Springfield, Ark., and Frank Page, pastor of First Baptist Church in Taylors, S.C.

Critics said Floyd, former Executive Committee chairman, should not be considered for SBC president because his church gives less than one fourth of 1 percent of its undesignated receipts to the Cooperative Program, which funds state, national and international ministries.

The Springdale congregation gave $32,000 in 2005 through the state Cooperative Program—0.27 percent of undesignated receipts of $11,952,137. Another $189,000—1.8 percent—was sent to the national Cooperative Program but bypassed the state, while $489,862 was given to designated SBC causes, church staff members said.

For the same period, First Baptist Church in Taylors gave $535,000—12.1 percent—of its $4.4 million in undesignated receipts.

Now, SBC leaders have rescinded the 10 percent endorsement altogether. The Executive Committee officers released a statement saying they had changed their minds because the “recommendations never were intended to create controversy.”

“Messengers will have a number of decisions to make about a host of issues,” the statement continued. “We hope the revised recommendations will make it possible for messengers to wholeheartedly embrace our initiative to increase support for the Cooperative Program.”

Executive Committee President Morris Chapman said the officers changed their suggestion about giving because they didn’t want it to be viewed as a “litmus test” for candidates, according to a report in Baptist Press, communications arm of the Executive Committee.

“The members of both the executive committee and the (ad hoc Cooperative Program) committee strongly believe in the autonomy of the local church and fully understand that only a local church can decide what portion of their tithes and offerings will be given through the Cooperative Program,” Chapman said. “The language of the recommendations keyed on the word, ‘encourage.’ Nevertheless, if we can dispel misunderstandings about the report, we are obligated for the sake of God’s kingdom and the convention to do so.”

The initial special report came from an ad hoc Cooperative Program Committee, chaired by Anthony Jordan, executive director of the Baptist General Convention of Oklahoma.

Jordan told Baptist Press said he was disappointed with the proposed revisions. The 10 percent goal was “never intended to be law” but to “challenge Southern Baptists,” he said.

“The revisions made by the Executive Committee do not change the reality that we can do more together than we can alone,” he continued. “The Cooperative Program is our chosen way of mission support. It deserves our best.”

Along with rescinding the suggestion of a specified amount for Cooperative Program giving, Executive Committee officers also encouraged churches to methodically increase their giving to the program, although they stopped short of mandating a growth rate. Neither did they mention a target percentage to which churches should aspire.

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: 6/01/06

BaptistWay Bible Series for June 11

Pray for the freedom to live faithfully

• 1 Timothy 2:1-7

By Joseph Matos

Dallas Baptist University, Dallas

The early church was a minority group with virtually no political impact. At times, it faced persecution. And as the first century progressed, persecution increased from localized outbreaks to an empire-wide venture.

So, isn’t it rather ironic that we find Paul instructing Timothy to see to it that when prayers are offered in worship, they be given even on behalf of those in government? Today, we continue the practice; but I wonder if the motives, content and desired outcomes of our prayers are the same as Paul had in mind.

Up to this point, Paul has dealt with the problem of false teachers and offered Timothy some general instructions for leading in the Ephesian church. From chapter 2 throughout the duration of the letter, those instructions become more specific.

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It appears the focus of Paul’s comments in chapter 2 is on the worship service. The first seven verses deal with the matter of prayer, the need for the activity, its types and the motives behind it. In the course of this instruction, as is Paul’s practice from time to time, he will digress slightly. But his digression is not likened to chasing a rabbit; he has significant theological and practical comments to make that will allude to the problem Paul is addressing.

Prayer: Its types and results (2:1-3)

It is important to note that Paul is not offering suggestions in these verses. His first words are, “I urge,” indicating the strong need for the following activity to be carried out (see Romans 12:1). Also, he has placed priority on these instructions to Timothy when he says “first of all.” At the outset of his instructions to Timothy, then, Paul exhorts him on the matter of prayer. In these verses, Paul describes the kinds of prayers to be offered, the persons for whom the prayers are to be offered and the desired results of the prayers.

Paul uses four words for prayer in verse 1, and the NIV provides good translations of these words: “requests, prayers, intercession and thanksgiving.” In other words, Paul calls for prayers in keeping with 1) making one’s needs known, 2) prayers in general, 3) praying on behalf of others and 4) praying words of gratitude. While there are distinctions between each of these, Paul may be speaking more collectively of the practice of prayer in general.

For whom are these prayers offered? He exhorts these prayers be made for “everyone.” But very quickly, he mentions “kings and all those in authority.” These would include the Roman Emperor (Nero at the time of this letter), provincial kings and other leaders at different levels of government.

With the many challenges facing believers at this time, this seems revolutionary. But this is consistent with teaching in other places in scripture as regards the believer’s attitude toward government (Romans 13:1-7; 1 Peter 2:13-17). Paul urged believers to live out Jesus’ description of his kingdom; it is not of this world (John 18:36). Consequently, they were not to take over government, but live their lives within its system.

This leads to the desired result of such prayers, which is “that we may live peaceful and quiet lives in all godliness and holiness.” Paul desires a situation where believers can live in freedom. Though God ultimately grants the authority of human government (Romans 13:1), believers live within the framework of those governing authorities.

Paul urged prayers be made on behalf of governing authorities so believers would be granted the freedom to live as God called them. Paul’s assessment of such a life lived is clear: “This is good and pleases God our Savior.” What honors the Lord is his people living the life they are called to live.

God and the gospel (2:4-6)

Paul’s reference to “God our Savior” leads to a “digression” in order to remind Timothy about God and his gospel. God, says Paul, “wants all men to be saved and to come to a knowledge of the truth” (v. 4). Paul confesses there is just one God, affirms that there is only one way (“mediator”) to God, and ensures that the price for the salvation (“ransom”) for all has been paid. Yes, there is only one way of salvation, but clearly that offer is given to all. In saying this is “the testimony given in its proper time,” Paul is reminding Timothy this is the content of the gospel.

Paul’s role in the gospel (2:7)

Reminiscent of his comments in chapter 1 about God’s grace toward him in saving and calling him, Paul reflects on his role in this gospel. God appointed Paul as a herald, an apostle and a teacher to the Gentiles. Paul then affirms the truthfulness of his calling (“I am telling the truth, I am not lying”).

In the United States today, we benefit from earlier Baptists who worked diligently to ensure we (and people of all faiths or no faith) can live with religious freedom. However, do we pray as Paul instructed, that conditions remain stable for us to live our Christian lives freely? Or do we pray that our agendas succeed?

May we heed afresh Paul’s call to prayer “for everyone” and in the process inspect the content and motives of our prayers. Are they in line with Paul’s instructions?

Discussion questions

• Do you pray for all our country’s leaders or just for those with whom you agree religiously and politically?

• What is the essence of your prayers for our country’s leaders?

• Do you pray for the leaders of nations where there is no religious freedom? Why or why not?

• How might living out the Christian life in freedom lead to the salvation of others as God desires?

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: 6/01/06

Family Bible Series for June 11

Refuse to compromise faith regardless of costs

• Daniel 6:3-5, 10-13, 16, 19-23, 25-27

By Greg Ammons

First Baptist Church, Garland

Even the smallest compromise can be damaging. If 99 percent of all prescriptions were filled correctly in our nation, almost 200,000 Americans still would be given wrong prescriptions. If 99 percent of mail parcels were delivered properly, 1.7 million parcels still would not reach their intended destinations.

The same principle is at work in the spiritual realm. Our faith in Jesus Christ is to be uncompromising. We must not allow room for even the smallest compromise. In the Old Testament, Daniel is a wonderful example of refusal to compromise.

Demonstrate blameless character (6:3-5)

King Darius ruled the Persian empire. Although the Israelites were enslaved, the Persians gave some young Hebrew men responsibilities within the kingdom. Daniel was one of the young Hebrew men who served in the Persian government yet remained faithful to the God of Israel (v. 3).

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Jealous administrators within the Persian government tried to find fault with Daniel but could not do so. He was completely trustworthy (v. 4). The men said, “We will never find any basis for charges against this man Daniel unless it has something to do wth the law of his God” (v. 5).

Christians today must demonstrate blameless character as well. Our lives are to be lived in such a manner that they do not bring disrepute to the name of Christ. Former basketball coach John Wooden would tell his players: “Be more concerned with your character than your reputation. Reputation is what others think you are, but who you really are is displayed in character.”

Exercise undaunted faith (6:10-13; 16)

A decree was issued that everyone in the Persian kingdom was to worship King Darius. Undaunted by the command, young Daniel prayed to God three times a day, as was his custom (v. 10).

A group of men noticed Daniel praying and approached the king about the young Hebrew’s disobedience (vv. 11-13). So, the king ordered Daniel be thrown in the lion’s den. The king said to Daniel, “May your God, whom you serve continually, rescue you” (v. 16).

Daniel’s faith was undaunted by a pagan king’s decree. He was faithful to serve the God of Israel in spite of his circumstances. Yet, it took courage for him to do so.

As Christians, we often are in circumstances that require us to exercise undaunting faith. It takes courage to stand for Christ in the midst of our society. Whether it is a businessman who does not compromise a business deal, a single mother struggling financially or a widow who faces the loneliness of each day, it often takes strength to exercise our faith in Christ.

Trust God fully (6:19-23)

Daniel was thrown into a den of hungry lions. This was the customary punishment for all disobedience to the king. At dawn, King Darius rushed to the den to see Daniel’s fate. The king was fond of the young Hebrew and secretly hoped Daniel’s God would take care of him (v. 20).

The king called into the den to see if there was a reply. Daniel answered, “My God sent his angel and shut the mouth of the lions" (v. 22). King Darius was overjoyed and ordered Daniel lifted out of the lion’s den. When Daniel was examined, no wound was found on him because he had trusted in his God (v. 23).

The leaping ability of the African impala is impressive. The animal is able to jump to a height of 10 feet, while covering a distance of more than 30 feet. Yet the impala is easily contained in a zoo with a three-foot wall. Interestingly, the impala will not even attempt to jump if it cannot see where its feet will land.

There are times in following Christ in which the believer must trust God fully in the face of a frightening situation. Faith is trusting although we cannot see where our feet will land. Daniel fully trusted in the midst of the lion’s den, and God honored his faith.

Give a powerful testimony (6:25-27)

Daniel’s faith in the face of the lions was a powerful testimony to a pagan nation. King Darius issued a decree that in every part of the kingdom citizens were to fear and reverence the God of Daniel (v. 26). The king stated: “For he is the living God, and he endures forever. His kingdom will not be destroyed and his dominion will never end” (v. 26).

God may have placed you in a difficult situation in order for you to exercise your faith and give a strong testimony to the power of the Lord. His greatest work often is done in the midst of difficulty.

In the early days of the Salvation Army, William Booth and his associates faced intense criticism. Booth encouraged his colleagues: “Fifty years from now, it will matter very little how others treated us. However, it will matter a great deal how we treated God’s work.”

In the face of your situation, refuse to compromise your faith regardless of the cost. As a result, God’s work will be accomplished, and you will give a powerful testimony to his name.

Discussion questions

• Describe a person you know who has blameless character.

• In which areas are Christians tempted to compromise the most?

• Describe a situation in which you trusted God fully.

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: 6/01/06

Explore the Bible Series for June 11

Be careful how you diagnose sin in another

• Job 3:1-14:22

By James Adair

Baptist University of the Americas, San Antonio

When calamity strikes a person’s life, he often can count on friends and family to be there to comfort him. Unfortunately, he also often can count on adversaries, detractors and amateur theologians to be there to increase his misery.

Job has just suffered an unimaginable loss of family and property, and his “friends” have come to “comfort” him. As it turns out, they provide very little comfort. Perhaps it was Job’s friends who caused someone to concoct the saying, “With friends like these, who needs enemies?”

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It seems clear that Eliphaz, Bildad and Zophar really do see themselves as Job’s friends, present to lend a helping hand. What Job needs, they all think, is a refresher course in proper theology, based on the simple idea that human beings live in a moral cause-and-effect universe, where God metes out rewards and retribution according to our deeds.

That Job might be an exception to the rules does not even enter their minds. Job has suffered a tragedy, so he must have deserved it. Job sees matters a little differently, and this difference of opinion sets the stage for the first round of debate, which appears in Job 3-14.

This cycle of debate, to be followed by two more, has Job make a speech about his condition, followed in order by each of his three friends. Job comments on his friends’ speeches immediately after they speak, and the cycle ends with a final speech of Job.

Job 3

In Job’s introductory speech, he speaks of death as the great equalizer. In death, all people receive equal treatment from God, which appears not to be the case in life on earth. Job doesn’t understand why, since he has had to suffer so much, God ever allowed him to be born.

The question of suffering is one Jews and Christians alike have dealt with in many different ways over the centuries. In fact, in some ways, Job’s story mirrors the experience of the Jewish people through the ages.

Buddhists, on the other hand, have a different way of looking at life. Buddhists accept suffering as a natural part of life, and though there are ways of living to minimize suffering, it cannot be avoided altogether.

Job’s view of the question of suffering is actually closer to the Buddhist view than to that of his friends, who see all but the most trivial of suffering as a punishment for sin. The viewpoint of Job’s friends might seem like a caricature, and perhaps the author intended it to be one, but some people still hold to a similar view of the world—a view discredited by both the book of Job and a dispassionate evaluation of the world.

Job 4-5, 8, 11 (Eliphaz, Bildad and Zophar)

Older scholars sometimes tried to draw a distinction between the viewpoints or personalities revealed in the speeches of Job’s three friends, but their responses to Job all seem to reflect the same general perspective, so it is convenient to deal with their speeches as a group.

One characteristic of the speeches of Job’s friends is they frequently quote proverbial material that presents a traditional, cause-effect view of the universe. “Who that was innocent ever perished? Or where were the upright cut off?” asks Eliphaz (Job 4:7; see Psalm 37:25: “I’ve never seen the righteous forsaken”). “Do not despise the discipline of the Almighty,” he advises (Job 5:17; Proverbs 3:11). “Those who plow iniquity and sow trouble reap the same,” he comments (Job 4:8; see Hosea 8:7; 10:13).

Bildad and Zophar likewise offer advice that reflects traditional wisdom. “God will not reject an innocent person” (Bildad, Job 8:20). “(If you repent,) your life will be brighter than the noonday; its darkness will be like the morning” (Zophar, Job 11:17; see Job 10:22; Psalm 88:18).

The real problem with the proverbs Job’s friends quote is not that they are incorrect; it is that they were never meant to be applied universally, in every situation.

Part of wisdom is knowing when a particular proverb applies in a given situation and knowing when it doesn’t. Job’s friends lack such wisdom. For them, Job’s guilt before God is apparent. “Does God pervert justice?” asks Bildad (Job 8:3), but his question is misplaced. Job suffers not because God perverts justice but because all suffering is not a punishment for sin.

Zophar chimes in, “Know then that God exacts of you less than your guilt deserves” (Job 11:6). But Zophar makes this statement from the perspective of a faulty theology, for Job already has been described in the book as blameless (Job 1:1).

Some Christians today continue to make the mistake of Job’s friends, blaming the victims of calamity for their own suffering. People sometimes suffer because of mistakes they have made, but innocent suffering hardly is a stranger in this world, as those who lost loved ones in the recent Indonesian earthquake have learned.

Job 6-7, 9-10, 12-14 (Job)

When reading the words of Job, it is important to remember that Job has no idea about the wager between God and Satan described in the first two chapters of the book. Many scholars suggest, in fact, the prose introduction and conclusion were later additions to the book, added to give a new theological perspective (not necessarily the same as the poetic, main section of the book). Regardless of one’s view, however, the speeches of Job should be read with the understanding that Job does not know why he is suffering, and he wants to find out.

Job alternates between defending himself from his friends’ attacks and addressing God. Like his friends, Job believes his suffering can be tied directly to God’s actions. Where he differs from his friends is over the question of whether his suffering is deserved. He addresses this issue directly in Job 6:24: “Make me understand how I have gone wrong,” he asks his friends.

Perhaps Job formerly held a theology similar to theirs, but he now recognizes its inadequacy to deal with real-life situations such as his. “Give me specific misdeeds, don’t just quote theology to me,” Job tells his friends. “Your proverbs are maxims of ashes” (Job 13:12).

He maintains his innocence when speaking to God as well, but he is not hopeful he will get a fair hearing, for God has all the power and wisdom, while Job has none. There is no impartial arbiter (or umpire) to judge between Job and God (Job 9:33), though Job wishes there were one. Because of the inherent improbability of winning a legal battle with God, Job frequently despairs of life, yet he persists in seeking God. Like the psalmist in Psalm 89, even though God does not answer, Job will continue seeking.

Discussion questions

• Have you ever experienced a situation in which a friend’s attempt to comfort someone who was suffering actually made the situation more difficult?

• If we believe a person is suffering at least in part as a result of his or her sins, is it our responsibility to confront them with their misdeeds?

• What are some examples of proverbs that cannot be applied in every situation? (Proverbs 22:6; Proverbs 26:4-5).

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: 6/01/06

UMHB offers military
counseling degree program

By Laura Frase

Communications Intern

BELTON—A new, Pentagon-approved program implemented by a Texas Baptist university will have lasting effects on the military—nationally and internationally.

The University of Mary Hardin-Baylor, near Fort Hood, created a master’s degree program in marriage and family Christian counseling, which has caught the military’s eye for their chaplains.

With 7,075 divorces reported among enlisted personnel in 2005, military marriages need as much help as they can get, family life experts in the armed forces insist.

“With the stresses put on military families during war, having well-trained chaplains who will provide effective and ethical counseling is crucial,” said David Scheider, director of the Family Life Training Center at Fort Hood.

The family life counseling training program is offered at only two locations in the United States—Fort Hood and Fort Benning, Ga. Two schools offer this program near Fort Hood—UMHB and Tarleton State University.

Chaplains can choose between the two, but “the major aspect UMHB offers is the opportunity to ask faith questions in the classroom. This will facilitate better theological integration for the chaplains,” Scheider said.

Raylene Statz, psychology department chair at UMHB, is pleased with this new “blending of spiritual, religious and moral concepts with human development.”

Because “many students wanting to become counselors have recognized a spiritual emptiness in the public with whom they hope to work,” the new program was formed where “a synergy has been created that benefits students and the public they will serve after becoming licensed practitioners,” she said.

Scheider believes the program is perfect for the chaplain’s mission because it “encourages theological integration for chaplains who specialize in counseling … and is designed with 100 percent of the courses applying directly to working with couples and families,” Scheider said.

Currently, seven military chaplains are enrolled in the intensive 16-month program at UMHB, and about 70 chaplains are waiting to enter the program. Each group begins and completes the program together.

“Students are excited about the chaplains coming into the program and look forward to a mutual sharing of knowledge, ideas and experiences,” Statz said.

While all chaplains already hold a master’s degree in religious studies, emphasis on counseling is needed as soldiers continue to be deployed, placing stress on families and military personnel alike.

“Chaplains have no choice whether or not to counsel soldiers and families. The only choice is whether or not they will do it well,” Scheider said.

Based on reporting by Carol Woodward of UMHB Communications

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: 6/01/06

CERI ministry in Africa pairing
with groups to help orphans

By Craig Bird

Baptist Child & Family Services

Dearing Garner found Blessings in Africa—and he expects to find ongoing blessings from assisting orphans in several African nations.

Garner, who retired recently after 27 years as pastor of First Baptist Church in Kingwood, leads Children’s Emergency Relief International’s expanding ministry to Africa. CERI, the international arm of Baptist Child & Family Services, already has ongoing work in Eastern Europe, Southeast Asia and Latin America.

On a recent survey trip, Garner said, “I met a charming baby girl in Johannesburg who was named Blessing—and was HIV-positive. Then in Otutulu, Nigeria, there was another beautiful orphan with the same name—and a large cyst on her head. When we arrived in Uganda, I would not have been surprised to find yet another girl with that name in the refugee camps along the Nile River.”

These Nigerian children are among 237 cared for by Daniel Edeh at the Ministry of Mercy. The orphanage is one of three new partnership being launched by Children’s Emergency Relief International, the global arm of Baptist Child & Family Services. (Photo by Dearing Garner)

What he found—by any name—were African-led ministries that matched the Texas Baptist agency’s mission.

“First and foremost, we wanted to provide viable ministry to orphans—or as they are now called ‘OVCs’ (orphaned and vulnerable children)—who need someone to believe in them through longterm relationships. Second, we wanted to partner with national leaders who have God’s heart for children. And third, we looked for ministries not already at the end of a Western mission agency’s or non-government agency’s pipeline. We are not looking for places we can go one time, take photos and leave. We want to repeat CERI’s pattern in other countries of establishing and maintaining long-lasting, on-going relationships.”

Though he found a match in all three countries, it was unexpected in South Africa.

“I went to Johannesburg to meet with (Texas missionaries) Scott and Ana Houser, but I really thought there would be nothing there that we were looking for,” he acknowledged. “But the needs are just more hidden. You can find horrific slums six blocks from $2 million homes.”

When the Housers introduced him to Hannah Kitele, “I knew when I looked at her that she had the mind of God for the HIV-positive babies she has taken into her own home.”

Kitele, a former Muslim who trained with Mother Teresa, had some minimal support that allowed her to hire two part-time helpers. but that funded ended in April. By the time Dearing and his traveling companion, Houston businessman Trey Stiles, headed for Nigeria, they had promised to secure the $200 to $300 a month the St. James de Chantal Home needed temporarily until permanent financing could be arranged.

In rural southeastern Nigeria, Dearing connected emotionally and spiritually when he met Daniel Edeh, head of Ministry of Mercy since 1992.

Children at Ministry of Mercy orphanage in Nigeria sleep on the floor, huddled together.  Children’s Emergency Relief International is organizing volunteers to provide medical and evangelistic care for them this summer. (Photo by Dearing Garner)

“God gave him, at last count, 237 orphans—many of them handicapped—who call him Papa,” Dearing said.

Their biggest need is medical care and a balanced diet, he noted.

“There are cripples and children with TB; polio; ring-, hook- and round-worms; yellow fever; and malaria,” he added. “In the last eight months six children have died.”

A church already meets on the compound, but the entire facility needs a security fence, kitchen and another dorm. There is no organizational support for Ministry of Mercy, but the children of missionary Caroline Gross—who started the work in the 1940s—provide some funds.

In Uganda, the Mercy Home for Children in the capital city of Kampala, founded and operated by 27-year-old Angela Namatovu has nice buildings provided by an Italian ministry.

“But they are on their back financially and struggling to put food on the table,” Dearing noted. “She cares for almost 130 children—mostly AIDS orphans. But at least one child came down with malaria every day we were there.”

Money pressures have not dimmed Namatovu’s vision.

“She feels the Lord leading her to work with the masses of children in northern Uganda who have been caught in the long-running civil war by the Lord’s Resistance Army against the government,” Garner explained. “An estimated 1.5 million people have been displaced, and the LRA captures children and turns them into soldiers. They are made to watch their parents slaughtered—and often forced to participate in the killings. And Western aid agencies have documented the terrible sexual and physical abuse they undergo. Even if they escape, they face tremendous emotional problems as well as the mere struggle to survive.”

A group of Ugandan orphans who escaped from the Lord's Resistance Army that terrorized the country north of the Nile River are on the hearts of Angela Namatovu and Dearing Garner. (Photo by Trent Stiles)

Namatovu took Dearing and Stiles across the Nile River to a mud-hut refugee camp of 1,100 people—many of them orphaned children—on the edge of LRA territory.

He says he “looked into those refugee children’s souls through their weary eyes—they have seen more atrocity than most adults and are hungry and need clothes. I pray that CERI can help Angela begin work among them too.”

CERI, “isn’t going to cover the whole continent,” Garner admitted. “But we can make a difference in the lives of the children we saw. If we can give them a childhood and a concept of a God who loves them, imagine what they can do for Africa? When a kid prays, it is powerful. When they pray, they can raise up a nation—and Africa will change itself.”

He is organizing volunteer teams for both Nigeria and Uganda this summer. Plans for South Africa are still being developed. For more information, e-mail dgarner@cerikids.org , call (210) 787-0535 or visit www.cerikids.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.