Posted: 4/27/07

Tech students gather at Baptist campus center

By Jim White

Virginia Religious Herald

BLACKSBURG, Va. (ABP)—As the sun began to set and the wind continued to howl over a wounded campus and city, Virginia Tech students gathered for prayer, comfort and counseling at the school’s Baptist student center.

Blacksburg, the small city that houses the university’s 26,000-plus students, was even quieter than usual the night after a massacre unprecedented in American history. The gunman, who shot 32 students and professors and then took his own life, also had silenced the usually bustling activity on the commercial strips around the sprawling campus’s edges.

Virginia Tech students who gathered at the Baptist ministry center in Blacksburg cried, prayed and hugged. (Jim White/Religious Herald)

One of the few signs of life at Virginia Tech was an evening gathering at the school’s Baptist Collegiate Ministry Center, a ministry of the Baptist General Association of Virginia.

Although barraged with requests from national and foreign news outlets, Darrell Cook, the lead Virginia Baptist campus minister, focused his attention on the needs of students. By mid-afternoon the day of the shootings, he had invited two of the school’s other major Christian campus groups—Intervarsity and Campus Crusade for Christ—to join in prayer for the surviving victims and loved ones of those who died.

Before the gathering, Cook and ministry associate Mark Appleton counseled with the students who dropped by the Baptist center in search of solace or simply for a safe-feeling place to hang out.

Members of area churches began stopping by with pizza for the students. Some reported that the owner of the pizzeria didn’t want to accept payment for the pizzas. They insisted on paying.

Area pastors were on the scene, too, bringing a sense of calm to a chaotic time. Tommy McDearis, pastor of Blacksburg Baptist Church, who also is chaplain of the local police force, spent much of the day at the hospital. The church is located directly across the street from the Tech campus, and it has served as the church home for generations of Hokie students, faculty members and administrators.

See Related Stories: • NO EASY ANSWERS: Campus ministers struggle to explain the inexplicable • Six Baptist-affiliated students among 32 dead at Virginia Tech • Tech students gather at Baptist campus center • Texas students pray, remember peers at Virginia Tech

When it was time for the prayer service to begin, students began to drift in, slowly at first in groups of twos and threes, and then in a virtual torrent of troubled young men and women. They grouped themselves naturally into fives and sixes throughout the center. The first question on nearly everyone’s lips was: “Is anybody missing?”

Most of the students had spent a large part of the day tracking down friends and acquaintances making sure they were all right. When their own groups proved intact, they then began to expand their circle of concern to include classmates. As the evening progressed, names of people not accounted for began to surface—referred to simply as “the missing.”

As the groups of students at the ministry center dissolved and re-formed, sharing information and concern, some students openly wept. Many prayed. All hugged. They needed, it seemed, not just to be “in touch” with friends but actually, physically to hold on to each other.

The most common reason students gave for wanting to attend the gather-ing was: “I just wanted to be with people I care about.” Other students spoke of their need to support other students and be supported by them.

One student remarked that he had come just to be quiet. He had spent the day furiously tracking down his friends and answering his cell phone assuring family members, friends from home, and campus acquaintances that he was safe. Now, at the end of the day, he needed to sit on the floor with two of his friends and be quiet.

Greg Alexander, a collegiate ministry strategist, and Darrell Fletcher, a Virginia Baptist field strategist, circulated among students along with Cook and Appleton. Two crisis-ministry volunteers were there to provide comfort.

Members of Northstar Church, a Baptist congregation in Blacksburg , also were there, helping as they could. Jennifer Kincaid, director of the church’s women’s ministries, coordinated the food. Matt Morris, who earned his doctorate from Virginia Tech and works as a family therapist, counseled informally. Others were simply available to listen to students when they felt like talking.

Some students spoke of how difficult it will be to return to class and how their sense of serenity and security has been destroyed. Not surprisingly on a campus renowned for its engineering program, some shared a perspective expressed by senior Kevin Prussia. He referred to the statistical unlikelihood of such an unspeakable tragedy every taking place on the Tech campus again.

As the service began in the center’s chapel, student who could get in sat on the floor while others stood in the back, filling the aisle and doorways. Many others, unable to get close enough to hear or see, continued their conversations in other parts of the center.

Even after the worship time ended, students continued to talk well into the night. Many stayed at the center while others returned, usually in groups, to dorm rooms, apartments or area restaurants.

Over sandwiches and ice cream, the president-elect of Tech’s Baptist Campus Student Ministries strategized with two friends about how to answer questions students will inevitably ask. Chad Wallace, a junior and member of First Baptist Church of Newport News, Va., and his friends also wondered how to best share their faith in the aftermath of the campus tragedy.

“I’ve seen Christians take advantage of people’s grief, and I don’t want to do that,” Wallace said. “I want to respect them and what they are going through, but I also want to point them to Christ.”

— Robert Marus of ABP contributed to this story.

News of religion, faith, missions, Bible study and Christian ministry among Baptist churches, in Texas, the BGCT, the nation and around the world.

Posted: 4/27/07

University of Mary Hardin-Baylor student Sarah-Jane Saunders prays for grieving people at Virginia Tech. Several dozen faculty, staff and students gathered at UMHB to hold a special prayer service the day after the deadly shooting at Virginia Tech. (UMHB photo by Randy Yandell)

Texas students pray, remember
peers at Virginia Tech

By Barbara Bedrick

Texas Baptist Communications

USTIN—A week after the deadly shooting rampage at Virginia Tech, Texas Baptist college students continued to gather in chapels, sing tributes and pray for the families of the victims, students, faculty and staff.

In a special tribute to the victims and their families, the Dallas Baptist University Chorale—already scheduled to perform at Washington National Cathedral’s “Texas Day” celebration April 22—was asked to provide prelude music for a procession that included Virginia Tech officials and alumni. They placed 33 candles at the foot of the altar—one for each victim and one for the man who killed them, Seung-Hui Cho.

See Related Stories: • NO EASY ANSWERS: Campus ministers struggle to explain the inexplicable • Six Baptist-affiliated students among 32 dead at Virginia Tech • Tech students gather at Baptist campus center • Texas students pray, remember peers at Virginia Tech

The day after the tragedy, more than 150 DBU students, staff and faculty gathered for two prayer vigils. Sharing Scripture and signatures of support, many DBU students also signed a card of condolences and mailed it to Virginia Tech.

Like campuses nationwide, DBU administrators also e-mailed students to make sure they were aware counseling services were available to anyone struggling or needing to talk.

Echoing the same sentiments across the Baylor University campus, chapel bells rang out two days after the tragedy 32 times, one stroke for each student and professor who died at Virginia Tech.

Two hymns followed the tolling of the bells. Joining other colleges across the state and nation, Baylor also observed a moment of silence.

Expressing sympathy for the victims, Baylor University President John Lilley said, “Our hearts go out to the families and friends of everyone who was harmed by this unimaginable tragedy, and our deepest prayers are with them at this very moment.”

Stephen Holcomb directs the Dallas Baptist University Chorale as they provide the choral prelude for an evening prayer service at the Washington National Cathedral, held in honor of those affected by the Virginia Tech tragedy. (DBU/Kristen Counts)

At the University of Mary Hardin-Baylor, Chaplain George Loutherback described an e-mail from Darrell Cook, Baptist Student Ministry director at Virginia Tech, saying he was “overwhelmed by the support and prayers of our campus ministry family around the nation.”

Loutherback said Virginia Tech’s Baptist campus ministry prayer request was for “students sitting next to empty chairs in classrooms and professors who are no longer there,” and for “staff to meet the needs of remaining students and to help answer any questions they have.”

“I told him (Cook) we’re here to pray as a family to go through this … and pray for each other, and to encourage them when this is over … and to pray for the student body and the administration,” Loutherback said.

Two Virginia Tech alumni who live in Belton joined the community, UMHB students, faculty and staff in a special prayer at the university’s chapel two days after the tragedy.

Baylor University students signed green and gold banners in the Bill Daniel Student Center and at the university’s Diadeloso “Day of the Bear” event. The banners, bearing hundreds of student signatures and condolences, will be sent to Virginia Tech.

In the service, UMHB Baptist Student Ministry co-presidents Emily Burkhead and Dawson Barksdale led a responsive reading from Lamentations, followed by a prayer for Virginia Tech’s administration led by UMHB President Jerry Bawcom.

UMHB Student Body President Chris Burkley read the names of all the students who lost their lives as he prayed for the Virginia Tech student body, and UMHB Vice President Steve Theodore prayed for the victims’ families.

Students at Wayland Baptist University mourning the tragic shootings offered support to the Virginia Tech campus community in a “Wayland Remembers Virginia Tech” event April 22.

Students, faculty and staff also signed a banner they mailed to a Wayland graduate who currently teaches at Virginia Tech. Similar cards will be delivered to the Baptist Student Ministry at Virginia Tech. 

Wayland BSM Director Donnie Brown led chapel services for the victims and their friends, families and colleagues.

Sharing the same sentiments, students at East Texas Baptist University in Marshall attended a memorial service to pay tribute to the victims.

As they listened to the university’s symphonic band, some sat silently, some prayed and others just stared straight ahead.

Following a moment of silence, students signed special messages to their peers who are about a thousand miles away.

One ETBU student signed, “God bless you guys and the Lord is with you, and we’re all praying for you.”

 

 

News of religion, faith, missions, Bible study and Christian ministry among Baptist churches, in Texas, the BGCT, the nation and around the world.

Posted: 4/27/07

Grieving students join thousands of their peers in the football stadium at Virginia Tech in Blacksburg, Va., for a convocation and speech by President Bush following a shooting rampage on campus. (Newhouse/Matt Rainey/The Star-Ledger)

NO EASY ANSWERS:
Campus ministers struggle
to explain the inexplicable

By Kevin Eckstrom

Religion News Service

Sometimes, answers to the tough questions just don’t come, campus ministers at Virginia Tech insist. When they do, they don’t come easily. And they often come up short.

As ministers and counsel-ors descended on Virginia Tech to offer comfort and consolation in the tragedy’s immediate aftermath, they said it was still too early to try to make sense of it all. There will be time enough for that.

See Related Stories: • NO EASY ANSWERS: Campus ministers struggle to explain the inexplicable • Six Baptist-affiliated students among 32 dead at Virginia Tech • Tech students gather at Baptist campus center • Texas students pray, remember peers at Virginia Tech

Until then, they—like the Old Testament Prophet Elijah—were listening for the still small voice of God.

Virginia Tech students weep and comfort one another as they walk across the university’s campus in Blacksburg, Va. (REUTERS/Chris Keane)

“There is an incredible temptation to explain, to domesticate, to tie up all the loose ends of something so horrible,” said William King, the Lutheran campus minister at Virginia Tech in Blacksburg, Va., since 1984. “Sometimes, one just has to be quiet.”

And so it went across the Virginia Tech campus, where 23-year-old Cho Seung-Hui fatally shot 32 people and wounded at least 15 others before turning the gun on himself.

“We haven’t gotten much beyond ‘We’re here with you,’” said Teresa Volante, the school’s Catholic campus minister. “The difficult questions haven’t yet come.”

For the short term, counselors said students were dealing with the “what if” questions: What if it had been my dorm where the shooting first broke out? What if I had been in an engineering class in Norris Hall where most of the victims died? What if I weren’t one of the lucky ones?

Mark Appleton, associate director of Virginia Tech’s Baptist Collegiate Ministries, heard those questions. He didn’t have easy answers, either.

“We’ve got everything from people who were supposed to be in that room and for some freak reason they weren’t by some providence of God. And there’s a lot of joy in that, but there’s also guilt,” Appleton said.

“We had a couple of students that were in the Norris building that could have easily been in there and … didn’t end up going to class or weren’t in the building, and so they were spared.”

The “what if” questions lead to the “why” and “how” questions that accompany any type of disaster, natural or manmade: Why would God allow this to occur? How could there be a God in the face of such unspeakable horror? Why did I get out alive?

Members of Virginia Tech’s Corp of Cadets pray in the War Memorial Chapel hours after a gunman shot dozens in a shooting spree at the university in Blacksburg, Va. (REUTERS/Brendan Bush)

“We don’t want to give pat religious answers that feel hollow to kids. It’s time to sit with them and their questions,” said Ginger Taylor Evans, director of Christian education at Blacksburg Presbyterian Church, where her husband, Alexander Evans, is the pastor.

“As Christians, we have to be comfortable living with the questions and not pretending to have all the answers.”

Perhaps the hardest struggle is confronting the age-old question of evil, campus ministers agreed. America wrestled with that demon in Oklahoma City, at Columbine High School, at the World Trade Center and the Pentagon.

The evil that lingered in Blacksburg was “way bigger and more absurd than we’ve got language for,” King said.

Appleton called it a “hideous” evil.

With limited language even to describe it, the answers become harder still.

In the days immediately following the shooting, the campus waited in somber stillness. The answers, campus ministers said, may come in time.

“So far, people have been pretty hunkered down in silent, small little groups. It’s been tough to have face-to-face contact with a lot of people,” King said. “We sense that we’re in the middle of the eye of a storm. Right now, it’s almost deathly quiet.”

Reporting by Amy Green, Marcia Nelson, Rachel Pomer-ance and Andrea Useem.

News of religion, faith, missions, Bible study and Christian ministry among Baptist churches, in Texas, the BGCT, the nation and around the world.

Posted: 4/27/07

News of religion, faith, missions, Bible study and Christian ministry among Baptist churches, in Texas, the BGCT, the nation and around the world.

Storylist for week of 4/30/07

TAKE ME TO: Top Story |  Texas |  Opinion |  Baptists |  Faith & Culture |  Book Reviews |  Classifieds  |  Departments  |  Bible Study





• NO EASY ANSWERS: Campus ministers struggle to explain the inexplicable


• Texas Baptists offer relief to victims of widespread storms

• Families urgently needed to adopt Russian orphans

• Disaster relief volunteers prepare for the worst, hope for the best

• On the Move

• Around the State

• Texas Tidbits


• Baptist Briefs


• Most physicians will agree: Religion does a body good

• Ministers rank high in job satisfaction

• Giuliani leads among evangelicals, Clinton leads among Catholics

• Documentary on the power of forgiveness cites Amish example

• Faith Digest


Virginia Tech Shootings
• NO EASY ANSWERS: Campus ministers struggle to explain the inexplicable

• Six Baptist-affiliated students among 32 dead at Virginia Tech

• Tech students gather at Baptist campus center

• Texas students pray, remember peers at Virginia Tech


Immigration Reform
• Anti-immigrant rhetoric nothing new, historians say

• How can churches legally minister to illegal immigrants?

• Relationships key to helping immigrants, Baptist workers say

• Immigration laws have an impact on who a church can call as pastor or hire as staff

• Almost any immigration reform better than nothing, advocates say


• Book Reviews


• Classified Ads

• Around the State

• On the Move

• Cartoon

• Texas Baptist Forum


• EDITORIAL: Let's do something about immigration

• DOWN HOME: Remember Margie with love & laughter

• TOGETHER: Simple ideas put emphasis on missions

• Texas Baptist Forum



• BaptistWay Bible Series for April 29: Risk following God's leadership

• Bible Studies for Life Series for April 29: Maintain a steadfast faithfulness through Christ

• Explore the Bible Series for April 29: Humbly clothe yourself in the power of God

• BaptistWay Bible Series for May 6: Salvation offers the chance to live a holy life

• Bible Studies for Life Series for May 6: Honor God in conflict

• Explore the Bible Series for May 6: Growing up in Christ


Previously Posted
• Newspapers rethink religion sections

• Baptist schools prepare ‘in case the unthinkable occurs'

• RA boys deliver missions by the ton to Mexico

• Face death with grace and watchfulness, ethicist urges

• Texas Baptists offer relief to victims of widespread storms

• The Well Community singular in goal to work with mentally disabled

• Volunteers provide relief when tornado hits North Texas

• TV news magazine investigates sexual abuse in Protestant churches

• SBC response to ABC 20/20 segment on sexual predators in ministry

• Blogger-activist pastors to press SBC to deal with sexual abuse

• Southwestern Seminary files motion against dismissed professor's suit

• Faith-based positions of presidential hopefuls compared

• Chart of Candidate Comparisons

• Democratic presidential race features more faith than usual

• GOP presidential race again features faith, but new dynamics


• See a complete list of articles from our previous 4/16/ 2007 issue here.

Posted: 4/28/07

BaptistWay Bible Series for May 6

Salvation offers the chance to live a holy life

• Acts 15:1-22

By Leroy Fenton

Baptist Standard, Dallas

Theological issues may produce unity or division. The question of salvation is not an incidental doctrine. The two major divisions in this discussion are: salvation by grace or salvation by works.

The lost and the saved of the world fall on one of these two sides. Most of the religions of the world teach a salvation by works, by keeping the laws of moral decency and communal ritual. Salvation by law can never accept grace, but salvation by grace can accept the value of the law that is written on the tablet of the land but more so of the heart.

This discussion started years before the Apostle Paul came on the scene. Jesus and the Pharisees found themselves at odds over this same question of how can one be saved, either by keeping the law or by faith in God (see Luke 18:9-14). Paul, at one time, was sure salvation was found in the Old Testament law, but following the resurrection of Christ and a personal experience with the resurrected Savior, he changed his mind and accepted the saving grace of the Lord Jesus Christ while claiming himself to be the “chief of sinners.”

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Martin Luther, the hero of the Reformation, found no penance in a Catholic salvation of works and was saved after a discovery of the biblical teaching that the just “are saved through faith” (Romans 1:16-17). Since “all have sinned and come short of the glory of God” (Romans 3:23), sin is removed by faith in the grace of God who gives us forgiveness through Christ’s atoning death on Calvary.

While Barnabas and Paul stayed for a lengthy period in Antioch (14:28), no doubt to rest and recuperate from their first mission trip, the issue of salvation brought discord with the proponents of law and proponents of grace venting strongly their opposing opinions and arguments. Jesus, Peter and Paul already had settled the matter, but the contention fueled the possibility of destroying and maligning the new church.

Years of false teachings and mind training had built fences hard to take down. These fences were strongly engrained by the most revered leaders—priests, Levites, scribes, Pharisees and Sadducees who gave the people this information from the Holy Book of the Law, Prophets and Writings, and from their traditional theological conclusions inherent in the rituals practiced for generations.

Islam teaches keeping the statues of Mohammed, written in the Quran, gives eternal life, though one will not know for certain until death takes place if they have achieved the desired standard. With children schooled from birth, the teachings of Islam are pounded into the mind to the extent that anything else becomes suspicious and unacceptable. Every religion, to some extent, mentors converts in the faith of the fathers.

Jesus knew how difficult this transition from law to grace would be, suggesting his teachings were like “putting new wine in old wineskins” (Matthew 9:17). The good news is not just that Jesus saves, but that he saves by grace through faith, making the impossible possible (v. 10—“a yoke that neither we nor our fathers have been able to bear”).

That is the good news. The law reminds us what is right and wrong, but keeping them correctly can never be the means of divine grace unto salvation. With this in mind, let the Jerusalem Council begin.

The cause of the contention (Acts 15:1-4)

Some unauthorized individuals (15:24) from the more traditional congregation of believers in Jerusalem took it upon themselves to correct the theology of the missional church at Antioch. Hyperventilating over being totally right, they created a crisis in the kingdom and community of faith. By merging the new faith in Christ with the old ways of Judaism, these believers were convinced of their understanding and were diligent in their respective mission from Judea to Antioch to argue the case that Gentiles had to be circumcised, as taught by Moses, in order to be saved (vv. 1-2).

Caving in to tradition and the persuasion of the Pharisees, they missed or ignored the meaning of Pentecost and Peter’s experience with Cornelius, defending the status quo of Jewish ritualism. Few people would keep a straight face over this argument of circumcision today but look just as ridiculous arguing one can get into heaven by being good (salvation by works, by keeping the law of citizenship). Incorrect concepts of religion die hard—especially the bad ones.

The cross really is a stumbling block to those who believe in a works salvation and to those who are agnostic or atheistic.

Barnabas and Paul jumped into the fray to debate the issue with them. Without knowing these misguided friends from the mother church were unauthorized, the seriousness of such error demanded that Paul and Barnabas be appointed to go to Jerusalem to “see the apostles and elders about this question” (v. 2). Paul and Barnabas “told how the Gentiles had been converted” wherever they could on the way to Jerusalem (v. 3).

Upon arrival, the church in Jerusalem was accepting and listened carefully as these two who “reported everything God had done through them” (v. 4). Luke knows the source of Paul’s victories and wants all who read these words to know this is God’s work done through Paul and Barnabas, and God gets the glory. Missional missionaries seek no glory for themselves and seek no reward to flex the ego.

The case for consideration (Acts 15:5)

Paul, once a Pharisee, knew his adversary well. He knew them personally, their position, their footnotes, their sources and their logic. I would say the issue is not so much theology but pride, power and position. Was this not the way Jesus looked at them in their arrogance and piousness? Would Paul not know their attitude? They saw their prestige slipping and their position questioned. I would guess it was the Pharisees who sent the unauthorized spokesmen to Antioch, coaching them and paying their expenses. Motives hidden, the Pharisees in their objection define the issue of the ages—salvation by obeying the law or by the gift of grace.

Here is the case stated by the Pharisees, angry because Gentiles were allowed into the church: “The Gentiles must be circumcised and required to obey the Law of Moses.” One might suppose the Pharisees were not followers of Christ but exerting their external influence upon this new immature church assembly. They might have been believers but still steeped in years of rabbinic covenant doctrine. Luke does not elaborate.

Their case, couched in terms of Jewish thought, can be stated in many ways. The outcome, however, is always the same. It is a yoke, a burden that cannot be lifted, only to weigh down the spirit of all mankind with oppression and tyranny. The oppressive Pharisees could only force their oppression and slavery upon the others rather than perceive spiritual freedom in Christ. They refused to see the forest for the tree of the old pre-messianic covenant.

The conclusion of the council (Acts 15:6-18)

The conclusion of the council was a compromise. “The apostles and elders” were the first to confer. The apostles were those at Jerusalem, specifically named in Galatians as Peter, James and John (Gal. 2:9). There may have been others since Luke simply refers to them in the plural. The elders were chosen leaders within the congregation. Typical of most Baptist meetings, discussion took place, and opinions were expressed (15:7). In characteristic fashion, the charismatic Peter, both apostle and preacher, took the floor (v. 7) to give his support for his understanding that conversion is by faith alone, affirming the conveyance of the Holy Spirit upon the Gentiles as proof of God’s acceptance of Gentile believers (v. 8) and concluding with: “We believe it is through the grace of our Lord Jesus that we are saved, just as they are” (v. 11). Nothing else is necessary; not race or ritual, not works or law, not priest or synagogue, not temple or tabernacle—just simple faith.

The whole assembly of the church hears Paul and Barnabas tell of their missionary experience in which God used miracles and signs to aid in bringing Gentiles to Christ through faith (without circumcision). That is the kind of business conference I like to attend—one that exalts the mighty works of God. Since John does not speak in this conference, we might assume parliamentary protocol in which the moderator is impartial and votes only when necessary to break a tie.

The Apostle James, the half-brother of Jesus, begins his address by affirming Peter’s words but pointing out what they might have missed, that God had created the nation Israel for his purpose, from out of the Gentiles, and now, “we should not make it difficult for the Gentles who are turning to God” (v. 19). James refers to Amos 9:1-2 as a proof text of God’s intention from the beginning to make the gospel available to the Gentiles.

Being a mediator, he suggests they compromise so every one wins: “Instead we should write to them, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood. For Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath” (15:20-21).

James is calling for the church at Antioch to be tolerant of their traditional views on these specific issues out of respect for their Jewish heritage. James, knowing the immorality of the Gentile world where idols were worshiped and sexual acts often were included in pagan rituals, included a warning to live a clean and pure life in that immoral environment.

Even so, Paul and Barnabas, through this church business conference, established, again, the truth that faith—and faith alone—was sufficient for salvation. There was no compromise on this foundational doctrine. What happened at this council in Jerusalem was another turning point. The majority leadership of the church listened to the evidence and agreed with Paul and Barnabas but was offered some less significant rituals to abide by.

Had the Jerusalem Council decided otherwise, Paul and Barnabas would not have been deterred from their conviction. Jerusalem’s affirmation was a helpful aid to their cause and gave additional credibility to Paul’s calling to the Gentiles.

Summary

With brotherly affection, the church at Jerusalem sent a letter to the church at Antioch confirming the decision that circumcision was not necessary for salvation of the Gentiles and also politely requesting the Antiochian fellowship to tolerate other practices of Jewish tradition. James seems to do this out of respect for the law-giver, Moses, who had been preached in every city from the earliest times and is read in the synagogues on every Sabbath” (v. 21). Interestingly, James refers to the blessing of the Holy Spirit to affirm the doctrine of salvation by faith (v. 28) and refers to the “other requirements” as a “burden” (v. 28).

James’ appeal to the Holy Spirit is joined with an appeal for grace and tolerance, something that the unauthorized defenders of tradition had not offered to the church in Antioch. Salvation by grace through faith does result in freedom to live a holy life by conscience, which always is superior to law.

Discussion question

• What else is needed for salvation other than faith in Jesus? Do we ever add anything?

News of religion, faith, missions, Bible study and Christian ministry among Baptist churches, in Texas, the BGCT, the nation and around the world.

Posted: 4/28/07

Bible Studies for Life Series for May 6

Honor God in conflict

• Philippians 2:1-11; 4:2-9

By David Harp

First Baptist Church, Stanton

Reader’s Digest told a story a year ago about a flight canceled due to bad weather. One solitary agent was trying to rebook all of the travelers whose schedules had become messed up. One passenger became impatient, pushed his way to the front and slammed his ticket down on the counter. He said, “I have to be on this flight, and it has to be first class.”

The agent politely said, “I’m sorry, sir. I’ll help as soon as I can, but I have to take care of these other people first.”

The man became angry and shouted, “Do you have any idea who I am?”

Without hesitating, the agent picked up the loud speaker microphone and said to the hundreds of people in the terminal, “May I have your attention, please? We have a passenger here at the gate who does not know who he is. If anyone can help him find his identity, please come to the gate.” The man backed off, and the crowd of people burst into applause.

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Why such a response from the crowd of people? Did they respond because they liked the way the agent handled the conflict situation? How do we respond to conflict? Do we view conflict as an opportunity to please God and honor him? How is the believer to respond to conflict?

Imitate Christ (Philippians 2:1-8)

This passage deals with the self-emptying of Jesus. Jesus was royalty and came from heaven. He could have come as our champion but came, instead, as our servant.

Last year, we received a Christmas card portraying various world conquerors from human history on the cover. Julius Caesar, Genghis Kahn, Ivan the terrible, Napoleon, Hitler and Stalin were included. On the front of the card was this caption: “History is filled with men that would be God.” Then you open the Christmas card to see a picture of Mary holding a baby in her arms—Jesus Christ—and the caption reads, “But only one God who would be man.”

Jesus modeled true humility by becoming one of us. Philippians 2 reminds us we are to imitate Christ. Imitating Christ is to live a life of right attitudes and actions. Our attitudes so often determine our daily walk with Christ: “Your attitude should be the same as that of Christ Jesus” (v. 5). Paul explains Christ’s attitude was selfless service to God and to people.

Agree in the Lord (Philippians 4:2-3)

Two women believers in the church at Philippi were in conflict, and Paul urged them to come to an agreement. Paul reminded other church members about the Lord’s work and sought their help to bring about reconciliation between the two opposing believers. At one time, these two women worked together for the cause of Christ. For whatever reason, they were involved in a confrontation affecting the entire body of Christ. Paul’s “urging” toward these women is that they “live in harmony.”

We can all be encouraged to know we do not have to see eye-to-eye on every issue in order to walk arm-in-arm together to proclaim the good news of Christ. When we keep our eyes off of each other and place our focus on Christ, we can stand together.

Trust in God (Philippians 4:4-7)

Paul’s strong encouragement continues as he focuses on the subject of our joy. Joy is the theme of the book of Philippians. With joy in our hearts, anxiety is reduced. With prayer on our lips, God’s peace is promised and given.

God’s peace can be demonstrated in the life of a believer when conflict arises. Through support of family, friends and church members holding one another before our Father in prayer, it is possible to point to Christ in the most extreme and hateful situations.

Pursue excellence (Philippians 4:8-9)

A final word of challenge is before us. We need to imitate Christ. We are challenged to seek peace and try to live it and pray for it. We also need to refocus our minds. We need to put it all into practice! The Christians at Philippi needed to see some living sermons on the life of Christ. The same is true today.

Surely someone reading these words has seen a shrugging-shouldered, bored-out-of-his-mind teenager quip to a parent in exasperation, “whatever.” Did you know that God has his own version of “whatever”? I highly recommend it to you.

“Whatever” is:

• True

• Noble

• Right

• Pure

• Lovely

• Admirable.

Jim Elliot felt called by God to take the gospel of peace and joy to Indians living in Ecuador. Eventually, God led him and a small group of missionaries to the Auca Indians. This would eventually cost Jim Elliot his life. He was 28 when he was killed by the people he came to serve.

His life of love for the Lord has been kept alive and written of by his wife, Elizabeth, for many years. Jim Elliot is most known for saying, “He is no fool who gives what he cannot keep to gain that which he cannot lose.”

Discussion questions

• How can we best imitate the servant leader Jesus Christ?

• How is Jesus related to your choice of actions and activities?

• How can we come to know God (Philippians 2:8)?

• Which do you most gravitate toward—worry or peace?

• What are some antidotes to anxiety?

• Can you share a time when you faced a conflict and God helped you to stand strong?

News of religion, faith, missions, Bible study and Christian ministry among Baptist churches, in Texas, the BGCT, the nation and around the world.

Posted: 4/28/07

Explore the Bible Series for May 6

Growing up in Christ

• 2 Peter 1:1-11

By Kathryn Aragon

First Baptist Church, Duncanville

The other day, my son came to me asking about salvation. Although his first questions revolved around fire insurance, what he really wanted was more. Aren’t we the same way?

All too often, we are drawn to God out of fear of eternal punishment. Yet after reciting a prayer and receiving assurances of eternal security, we’re dissatisfied. There has to be more, we tell ourselves.

Fortunately, there is. This week, we begin studying the book of 2 Peter, in which Peter reminds us to move beyond our salvation experience into an intimate relationship with God.

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Knowing God

Reciting a salvation prayer does not a relationship make. Relationship is far more than fire insurance.

Relationship is a give and take. It involves time and effort. It demands we pay attention to the other person. Imagine a friend who never returns your calls, can never make room for you in his schedule and never cares to find out about the ups and downs of your life. That relationship is sure to end.

God calls us to an intimate relationship with him. Intimacy with someone we can’t see, though, often feels like friendship with someone who won’t return our calls. We must be able to get past the apparent distance from a spirit God and realize God is with us, walking beside us, every minute of every day.

Peter tells us God calls us “by his own glory and goodness” (v. 3). At salvation, we become heirs to God’s promises, and it is through these promises we achieve intimacy with God and escape the corruption of intimacy with the world. The trouble is, this doesn’t just happen. We must pursue godliness. We must strive to achieve Christlikeness.

Developing Christlikeness

Christlikeness is a funny thing. While it smacks of behavior modification, it is really open-heart surgery. Analyzing our faults will not develop Christlikeness. Neither will Bible study or church attendance. Only radical changes to our internal make-up will remove our ties to world-likeness. Paul likes to refer to this as putting the old man to death.

We might also think of it as heart transplants. As we pursue a relationship with God, his heart begins to infuse our hearts. As the process continues, we find ourselves beginning to think like him and even act like him.

How easy it would be if Christ-likeness were merely a set of rules or behaviors. Paul makes it clear in Romans 2:28-29 that this is not the case: “For he is not a (Christian) who is one outwardly, nor is circumcision that which is outward in the flesh; but he is a (Christian) who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God.”

Outward changes will never signify an internal change. Only changes to our internal make-up evidence our intimacy with God.

But how do we achieve this? Peter gives us a blueprint. Rather than trying to achieve a complete heart transplant in one radical surgery, we can more easily focus on one change at a time. In verses 5 through 7, Peter tells us to develop faith, goodness, knowledge, self-control, perseverance, godliness, brotherly kindness and love.

Not all at once, but one at a time. “Make every effort to add to” the previous attitude or behavior. Instead of relying on appearances of change, focus on one skill at a time and practice it until it becomes natural.

Of course, no one can perform surgery on himself. For a true heart transplant to occur, we need the heart surgeon, Jesus himself. So where is the balance? How do we seek godliness, all the while knowing we can’t achieve it without God’s help?

We must focus on moving past our moment of salvation and begin growing up in Christ. Like growing up physically, it means moving past a diet of milk and learning to eat meat. But unlike fleshly maturity, in which we grow more independent, we must develop increased dependence on God. We must spend time with him, talking with him, reading his word and developing our awareness of his presence. Actively seeking him out, we must confess our desire to be like him and then allow him to change us.

Remember, heart surgery hurts. All too often, we say we want change while resisting the pain change often brings. But we also can remember there’s no better surgeon than Jesus. If we’ll submit to his perfect will, we’ll hardly notice the heart-pangs of change for the enjoyment of his presence.

Discussion questions

• In Peter’s list of qualities we must develop, faith is first and love is last. On a sliding scale from faith to love, where are you in your maturation process?

• Have you developed the awareness of God’s presence at all times? What are ways you could grow in that awareness?

News of religion, faith, missions, Bible study and Christian ministry among Baptist churches, in Texas, the BGCT, the nation and around the world.

Posted: 4/28/07

In first fallout from abortion ruling,
Supreme Court returns state cases

By Robert Marus

ABP Washington Bureau

WASHINGTON (ABP)—In the first fallout from a controversial recent ruling on abortion rights, the Supreme Court April 23 returned two cases—dealing with Virginia and Missouri state laws on “partial-birth” abortions—to lower federal courts for reconsideration.

The decisions mean the effects of the high court’s April 18 Gonzales v. Carhart decision will now filter down to state law — elating abortion opponents and confirming the fears of abortion-rights advocates.

The Gonzales decision is expected to embolden legislators to find new ways to restrict abortion in states where opposition to abortion rights is strong. Abortion foes hope the decision opens the door for courts and legislatures to perhaps even overturn Roe v. Wade.

The justices returned Herring v. Richmond Medical Center and Nixon v. Reproductive Health Services to the federal appeals courts that had already decided those cases. In both cases, the appeals courts had cited previous Supreme Court abortion decisions in overturning state bans on the abortion procedure.

But justices vacated those decisions, instructing the lower courts to reconsider in light of its recent decision that a federal ban on the procedure did not need to include a broad exception to protect the health of the mother.

In the Herring case, a lawsuit over a Virginia law will be remanded to the 4th U.S. Circuit Court of Appeals. In the Nixon case, the 8th U.S. Circuit Court of Appeals will reconsider a similar Missouri ban, passed by state legislators who overrode a gubernatorial veto. Although it became law in 1999, it has never taken effect.

Missouri Attorney General Jay Nixon promised to file a request that the appellate court let the law take effect immediately, the Associated Press reported.

The disputed procedure, also known as “intact dilation and extraction,” involves the partial delivery of a fetus, whose skull is then punctured and its contents evacuated to make it easier to pass the head through the birth canal. Many doctors say it is used only in exceedingly rare circumstances.

The Gonzales decision was the first time since abortion was legalized nationwide in 1973 that the Supreme Court has upheld a blanket ban on a specific abortion procedure. It also marked a break with the court’s previous jurisprudence on abortion rights, which held that any restriction on abortion had to include exceptions to protect the mother’s life or health.

News of religion, faith, missions, Bible study and Christian ministry among Baptist churches, in Texas, the BGCT, the nation and around the world.

Posted: 4/27/07

RIGHT or WRONG?
Government-sponsored prayer

Why do some people cite Jesus’ words about not praying or offering alms on the street corner but still say we need prayer in schools and especially at football games? Can we find any consistent perspective on this?

Perhaps the best way to begin would be to place this biblical teaching within the wider context of Jesus’ teachings. Jesus saw clear differences between the kingdom of God and the earthly kingdom, and he taught us that we owe different responsibilities to each (Matthew 22:21). And, as you note, Jesus taught us not to make a spectacle of ourselves when we pray.

When we urge public schools to sponsor prayers, however, we are seeking to use state power to promote faith. Schools sponsor prayers when school officials lead them or turn their microphones over to others to do so. Of course, students may pray at school without school sponsorship, either individually or in groups, as long as they are not disruptive. For example, groups of football players may choose to huddle in the locker room for prayer, and groups of student fans may organize pre-game prayers in homes, churches or in the stands.

Consider the insights offered in an essay by Gary Christenot. He is an evangelical Christian who served with the United States military in Hawaii in an area where Christians are a small minority and Buddhists and members of the Shinto faith are the majority.

Christenot tells about an epiphany he had while attending his first football game at a local public high school. When a voice came over the public address system asking everyone to stand for the invocation, he did so, remembering the Christian prayers he often heard in this setting growing up. But, in this case, a Buddhist priest offered the prayer. Christenot says this caused a real dilemma for him: By continuing to stand, he felt he would betray his faith. But sitting down in the middle of the prayer would be extremely disrespectful to his Japanese friends.

Christenot then makes the point that Christians often advocate government-sponsored prayers in public schools “by hiding behind the excuse that they are voluntary and any student who doesn’t wish to participate can simply remain seated and silent.” But he says that if he, as an adult, were made so uncomfortable in this situation, it would be infinitely more difficult for a teenager. As a result of this experience, Christenot is “adamantly opposed to teachers and other (public) school officials leading students in prayer or the conduct of prayer rituals, even by students, at officially sanctioned events.”

Christenot concludes by saying to his fellow Christians: “Unless you’re ready to endure (this kind of) unwilling exposure of yourself and your children to those beliefs and practices that your own faith foreswears, you have no right to insist that others sit in silence and complicity while you do the same to them.”

Ah, yes, the golden rule. To that I say, amen.

Melissa Rogers, visiting professor

Wake Forest University Divinity School

Winston-Salem, N.C.

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 Baptist churches, in Texas, the BGCT, the nation and around the world.

Posted: 4/27/07

Book Reviews

Summer of Light: A Novel

By W. Dale Cramer (Bethany House)

What happens when a rough-hewn construction worker becomes a stay-at-home mom? A rollicking good story.

Of course, Mick Brannigan’s first reaction is anything but agreeable when his wife, Layne, asks him to stay home with 4-year-old Dylan, recently diagnosed with sensory integration dysfunction. But a chain of events not unlike those that befell Jonah quickly changes his mind.

Christy Award-winning W. Dale Cramer tells an engaging tale about a man who gives up bringing home the bacon for the dubious task of frying it. Cramer’s characters are wonderfully real and will have you laughing out loud as you follow their antics.

What are you reading that other Texas Baptists would find helpful? Send suggestions and reviews to books@baptiststandard.com.

There’s no pretense here. Just a real man trying to corral three very real kids, a flock of chickens, a goat and a diabolically intelligent dog. In the process, though, he learns to be comfortable with never knowing what the day will bring. He learns there’s value to being there for his family. And he begins to grasp that God’s light can be found in unusual places. As he explores faith and social prejudice, neighborliness and family values, we learn along with him that being ourselves is all God really wants from us.

Summer of Light is an irresistible story full of wisdom and insight. Family issues, as seen from a man’s eyes, gives fresh perspective to old topics. You’ll find yourself cheering Mick on and regretting the story must end.

Kathryn Aragon

First Baptist Church, Duncanville

I Love Mormons: A New Way to Share Christ with Latter-Day Saints

By David L Rowe (Baker Books)

For years, David Rowe, a long time resident of Salt Lake City and professor at Salt Lake Theological Seminary, struggled with a question many evangelical Christians wrestle with in that cultural environment: “How do we speak the gospel to Mormons so that it really comes across as good news?”

Rowe’s own frustrations with attempting the more “traditional,” confrontational approaches to evangelizing Latter-Day Saints led him to write this “new approach” to building bridges to the Mormon community. Rowe’s basic argument is this: Mormonism is a religion with its own culture, lingo and worldview, and, consequently, the most effective way to reach Mormons is to begin by simply learning about and actually respecting their unique LDS cultural milieu.

Rowe proceeds to offer excellent summaries of Mormon behaviors, thoughts and values, as well as the theological grid in which Mormon beliefs can be understood better and challenged. He continues with practical advice on how to communicate with Mormons in ways that are more incarnational in approach rather than confrontational. Rowe concludes by suggesting practical ways in which churches graciously can welcome and support those who may be “in transition” with their LDS faith.

I Love Mormons is one of the most refreshingly good and gracious treatments of Mormonism I have ever encountered in 30-plus years of studying the subject. I would highly recommend this book, especially for those who have Mormon family or friends, or for anyone simply desiring a very clear and readable treatment of an often-confusing religious group.

Jim Lemons, pastor

River Oaks Baptist Church,

River Oaks

The Road to Unafraid

By Jeff Struecker with Dean Merrill (W Publishing Group)

Mark Bowden’s 1999 bestseller Black Hawk Down vividly visualized the story of the 1993 “Battle of Mogadishu,” the U.S. Army’s Delta Force and Ranger raid to capture two senior lieutenants of Somali warlord Mohamed Farrah Aidid as part of a UN peacekeeping force in Somalia.

One of those U.S. Army Rangers who was a part of that harrowing and heroic experience was Capt. Jeff Struecker.

Struecker tells his story of growing up under tough family circumstances, fearing death as a child until finding faith in Jesus Christ. He then recounts his experiences being involved as a Ranger in every U.S. military initiative since the 1989 invasion of Panama and earning the Best Ranger award in 1996. Along the way, he writes about his marriage to his wife, Dawn, and his closer walk with Christ and call to ministry after several years in the Army.

After attending seminary, Struecker was commissioned in 2000 as a chaplain and now ministers to the 2nd Ranger Battalion in Fort Lewis, Wash.

This is good book for readers of military biography or to give to loved ones serving in uniform.

Greg Bowman, minister to students

First Baptist Church, Duncanville

 

 

News of religion, faith, missions, Bible study and Christian ministry among Baptist churches, in Texas, the BGCT, the nation and around the world.

Posted: 4/19/07

BaptistWay Bible Series for April 29

Risk following God’s leadership

• Acts 13:1-6, 13-16, 42-52; 14:19-22

By Leroy Fenton

Baptist Standard, Dallas

The church in Jerusalem, constantly facing the ire and hostility of Judaism, found it difficult to function because of fear and intimidation. The leadership of the Jews was counter to Christianity, rejecting Christ as the prophesied Messiah and decrying what they perceived as heresy and blasphemy. The Roman government, especially Herod, who had James, the brother of John, killed and Peter imprisoned, persecuted those who experienced Pentecost (Acts 12:1-5).

Those who were scattered to the hinter regions of the Gentiles found a more receptive environment. However, both cultures created severe and significant personal risks for those who adhered to the Christian faith.

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The contemporary church has become a master at risk management. Human nature prefers to avoid pain and enjoy pleasure. Risk, for whatever cause, creates stress, inconvenience and danger of loss.

The freedom and prosperity of the American environment provides the church great opportunity for both success and apathy. Constitutional protection can foster ease, contentment and a virtually risk-free political and spiritual atmosphere.

Most risk in the contemporary American church is internal rather than external. In the Acts account of the new church, the external opposition is strong and forceful. The world hated Jesus, rejected his message and miracles, mocked him, beat and bruised him unmercifully, called for his death and ultimately crucified him as an enemy of God and of the state.

The internal fears of the American congregation often stymie its missional thrust, while in Acts, fear of external persecution strengthened the missional work of the church.

The American secular world considers the church irrelevant, frivolous, weak, incapacitated, unlearned, superstitious and hypocritical—assigning the church to a position of limited importance. The inward stress of denominational infighting, boring sermons and services, ineptness in ministry, selfishness and arrogance, pettiness and sluggishness, dishonesty and sensationalism detract from the church’s mission and purpose, leaving behind an unsaved community that shakes its head in disdain, ridicule and disgust.

Christianity often is watered down to institutional dehydration and moral flabbiness. Committee decisions and congregational apathy frequently will decide not to risk the institution for Christ’s sake and rationalize itself right out the back door of spiritual strength.

While the American church enjoys its comfort, Christians in Zimbabwe are being persecuted by their dictator-led government, Christians in Nigeria have their churches burned by Islamic militants under sharia law, Christians in Iraq are attacked as infidels, and Christians in China are forced underground to avoid imprisonment by communist officials. Though this kind of external threat, rejection and persecution does not need to be sought, such stress often strengthens the church. On the other hand, in an environment of acceptance, the church becomes anemic and incapacitated.

Since there is little external risk, the church in America should act with eager opportunistic fervor. We should work while it is day for the night will come when no man will work.

The missional church seeks to come to the rescue and re-establish the qualities and character of a genuine faith that takes Jesus and his gospel seriously. Faith is not faith unless it incorporates risk. When all the risk is gone, or pushed to the side, there is nothing left to manage but empty buildings, self-indulgent rituals and the shallow hearts of impoverished saints who go to church for their own selfish enjoyment.

The risk makers (Acts 13:1-3)

Antioch had produced a large congregation of believers who flourished, gained reputation, were known in the gates, made a name for themselves and who had become the spiritual phenomenon of the city.

They might have become apathetic and lazy, prideful of their numbers, exultant over their success. Becoming content and satisfied, they might have reasoned, “There are plenty of lost people here in Antioch, why should we go further?” Not so! God’s Spirit was driving them outward, further and further beyond themselves to new vistas of missions and evangelism.

The words of Christ, the resurrected Savior (Acts 1:8), must have been a directive in Antioch. Antioch would not become the dead sea of the spiritual river of life but rather break forth as another spring to dispense living water.

Please do not skip too quickly over the powerful fellowship of believers at Antioch, who help prepare and equip Barnabas and Saul. The church at Antioch listened to its leadership, nurtured its membership, was faithful in its stewardship and understood its partnership with the Holy Spirit. This kind of church resources and encourages its risk takers.

In leadership in Antioch were “prophets and teachers” identified as Barnabas, Simeon, Lucius, Manaen and Saul (v. 1). Up to now, Peter had been the key leader for the Lord. Transition takes place and Saul, converted on the Damascus road, mentored by Barnabas, assumes the primary position for the bold mission thrust to the Asian and European people, the Gentiles.

After months of training, testing skills, evaluating commitment and proving spiritual gifts in the new church at Antioch, the Holy Spirit, the empowering force of the apostles’ life and ministry, makes his wishes very clear.

This revelation and inspiration came out of an intense time of congregational worship and fasting (v. 2). This word from the Spirit seems to come to the congregation but may have come to the prophets and teachers who would have known the calling and commitment of Barnabas and Saul. These two outstanding men distinguished themselves as leaders, being the most capable and committed to the work to which they were called. The church was willing to send off its very best to do the work of ministry.

The first missionaries were flushed out from Jerusalem like quail fleeing for cover, dispersed out into the other regions beyond. Antioch, however, would send out missionaries on the authority of God’s Spirit, driven with aggression in obedience to God’s command. God, by his Spirit, named as the first missionaries, Barnabas and Saul (v. 2). The church at Antioch became the catalyst for the first missionary journey of Saul.

With the encouragement of Barnabas, Saul, at one time the most unlikely candidate, was set aside for the work to which he had been called (v. 2). These two already had proven themselves and their calling moved forward, sanctioned with the laying on of hands by the church (13:3), and by the voice of the Holy Spirit. The laying on of hands and setting apart was probably not an ordination according to today’s concepts but more like a recognition of their calling and skills.

The church had great leadership called of God, powerful worship services, excited believers, unified fellowship, an accepting culture, a studious constituency, and a common purpose directed by the Holy Spirit The hand of God used all of these things to override the risk and danger in order for the gospel to be preached.

The risk takers (Acts 13:3-6)

The road to revolution, from Antioch to the uttermost parts of the world, lay ahead like a turnpike filled with detours, obstacles, road blocks and human frailties. Not withstanding, the starting flag comes down and the first missionary journey, under the commission of a church, had begun. Barnabas and Saul, risk-takers for the Lord, are set aside for the task.

Taking risks in Cyprus

With a powerful worship service of fasting, prayer and blessing (v. 3), they were “sent on their way by the Holy Spirit” (v. 4), walked down to the seaport of Seleucia, boarded a ship and set sail for Cyprus, the birthplace of Barnabas.

Traveling “through the whole island” (v. 6), they proclaimed the word of God. John Mark went with them as their attendant, helper, servant—doing whatever he could to free-up Barnabas and Saul to preach (v. 5).

The two cities mentioned were Salamis and Paphos. In the city of Paphos, three experiences are recounted: The sorcerer Elymas opposed them and was confronted and struck blind; from here on out, Luke calls Saul by his Gentile name, Paul, to identify with his Gentile ministry; and Sergius Paulus, the Proconsul, was converted (vv. 6-12). Paul and Barnabas have their first Gentile convert on the first missionary journey. There may have been others but Sergius Paulus was a prominent, notable government leader who believed the truth of the resurrected Christ. Paul and Barnabas found satisfaction in risking it all for Christ sake.

These risk-takers give us a typical pattern of successful witnessing: Be filled with the Holy Spirit, face opposition fearlessly, depend upon God’s power, believe God for the victory, teach God’s word clearly and expect a response.

Hostility with a turning point

The adversity and risk intensified. Traveling north and west to Asia, the three missionaries arrived in Perga, where John Mark left to return to Jerusalem. Acts 15:38 implies John Mark’s leaving was a kind of defection that did not set well with Paul.

Staying briefly, the two moved on to Pisidian Antioch where Paul preached his first recorded sermon in the synagogue to a mixture of Jews and Gentiles.

This Antioch was more problematic and challenging. The sermon and its consequences were critical. The Jews responded with abusiveness and jealousy (vv. 45, 50) while the Gentiles “were glad and honored the word of the Lord” (vv. 48-49).

What happens now is a turning point. Luke records, “we now turn to the Gentiles” (v. 46) in order to “bring salvation to the ends of the earth” (v. 47).

Some of Paul’s greatest lessons were learned in difficult times. His calling becomes more clear as he confronted the closed minds of his own people. Not unlike Jesus, Paul found it difficult to preach when rejected and faith in Christ is refused.

The Antioch mood was fervent and they followed Paul to Iconium (14:19-20) where their arguments were convincing and Paul was stoned, dragged outside the city and left for dead. Paul had watched Stephen stoned to death and now had to endure the same affliction for his beliefs and preaching.

His sermon in Antioch was patterned after Stephen’s in Jerusalem—a message that Christ was the fulfillment of prophesy and the Jesus they crucified was raised from the dead (13:26-37). Paul’s fate was the same, except that he lived. Paul lived to continue his ministry (14:20-28) and was not deterred from the risk he was taking, for he had a commission from the Lord as directed by the Holy Spirit.

Summary

Taking risk always is a challenge. Luke pulls no punches in showing Christians the Holy Spirit is the inspiration and motivation in the fulfillment of one’s calling. The missional church is a risk-taking congregation made up of individuals led by the Holy Spirit to risk their lives, talent, money and time for the purpose of God’s kingdom.

This may seem surreal to many, but God calls us all to be faithful, and the salvation of people is the supreme value of the believer who truly worships God. Risk is that land between responsibility and success where the task assumed is worth the peril and danger. God has called us to a task that cannot be achieved by people caught up in their own safety, convenience, selfishness and apathy. Christ is looking for risk-makers and risk-takers to do the work of evangelism and missions.

Discussion question

• When is the last time you or your church took what appeared to be a risk in order to follow God’s leadership?

News of religion, faith, missions, Bible study and Christian ministry among Baptist churches, in Texas, the BGCT, the nation and around the world.