Storylist for 4/30/07 issue

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.




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

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.”

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.




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

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.

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.




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

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.


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.




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

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.




RIGHT or WRONG? Government-sponsored prayer

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

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


 

 



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

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.

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?

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

Posted: 4/19/07

Bible Studies for Life Series for April 29

Maintain a steadfast faithfulness through Christ

• John 15:18-16:4

By David Harp

First Baptist Church, Stanton

The Voice of the Martyrs website told a few weeks ago of a family in Pakistan arrested for blasphemy: “Daniel, an 11-year-old Christian boy, refused to play with his Muslim friends, resulting in them beating him. Daniel’s family confronted the Muslims, who called the police and made a false report saying Daniel’s family had blasphemed the name of the Holy Prophet.”

Rashid Masih, Salamat Masih, Sahba Masih Motta, Bao Masih and Sheela Masih are living under threat of attack by Muslim extremists: “The Muslim family told other Muslims at a religious gathering that Christians had disgraced the Holy Prophet, tore a holy sticker and beat it with a shoe. This has led to tension in the city. Christians in the area fear Muslim extremists will attack the family. There is fear there will be attacks this week during celebrations leading up to Easter Sunday,” Voice of the Martyrs sources said.

If convicted under blasphemy laws, the Christian family faces three years imprisonment, a fine and the death penalty, or life imprisonment and a fine. Pray God protects these believers and provides a way of escape for them.

We often wonder why Christians face such anger and such hatred from the world.

Our lesson this week reminds us we should not be surprised at such hostility from the world against Christ and his followers. The great German believer, Dietrich Bonhoffer, said, “If we would bear the image of his glory, we must first bear the image of his shame.”

In our final lesson from the Gospel of John, we will consider hatred from the world, testifying for Jesus and martyred for God.


Hated by the world (John 15:18-25)

We live in a world marred by hatred, where God is rejected daily. Believers sometimes experience hate from the world because of their faith and obedience to Jesus.

Jesus had just given his great teaching about Christians loving one another. In a marked and emphatic contrast, Jesus went on to warn the believer would face hatred in the world as he did.

Jesus predicted persecution will be a reality, and every believer will confront it. Jesus warned, “If the world hates you, know that it hated me before it hated you” (v. 18).

The world can be defined as the created world, all of the people in the world, or the world system without God. Jesus recognized the world as a mass of humanity indifferent and opposed to God and his purposes. The world is in direct opposition to Jesus and rejects him, hates him and stands against him. The believer is “called out” from the world and “called forth” unto God to live for him and his purposes. Because we are called out from the world, we often stand in the way of the world’s assaults and hatred.


Testifying for Jesus (John 15:26-27)

Help is on the way! Even though we face rejection by a hate-filled world, God sends his Comforter, who walks alongside every believer. The Holy Spirit is the Spirit of Truth and will convict the world of sin. The Holy Spirit will empower believers and fill them daily with the power they need to testify triumphantly for Jesus in spite of hatred from the world.

Jesus does not want us to withdraw into our comfort zones of convenience where we are always accepted, always liked and always approved. We are to march forward into hostile territory armed by his Spirit as our witness and boldly declare Jesus is enough to see us through any storm of life.


Martyred for God (John 16:1-4)

Since more Christians were martyred for God in the 20th century for their faith than all other centuries combined, believers can know Jesus’ message about persecution and hatred was not just a first century message. Jesus reminds us, “All this I have told you so that you will not go astray” (v. 1). He will give us the strength that we need to face the moment.

Linda Lee Johnson has written a beautiful hymn that illustrates the strength we can receive from Jesus. In the words of “Be Strong in the Lord,” she writes: “Fear not the battle, for the victory is always his; he will protect you wherever you go. Be strong, be strong, be strong in the Lord; And be of good courage for he is your guide.”

As we face obstacles, rejection and possibly death, we are assured of Jesus’ strength and deliverance from any enemy we face.


Discussion questions

• How do we respond to rejection?

• What persecution have you encountered for living your faith?

• Is it possible to live triumphantly in today’s world?

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

Posted: 4/19/07

Explore the Bible Series for April 29

Humbly clothe yourself in the power of God

• 1 Peter 5:1-14

By Kathryn Aragon

First Baptist Church, Duncanville

A few weeks ago, we talked about the need to don our super suits. Today, in the closing chapter of 1 Peter, we need to focus on our alter-egos.

Peter ends his first letter with a reminder to clothe ourselves with humility. But humility is easier to talk about than it is to put on. Sure, if we could reduce it to a set of principles or behaviors, humility would be easier to grasp. But it isn’t just about our external behavior. As with everything else in Christianity, it’s about a whole new way of thinking and being.

Humility is a pretty confusing subject. On the one hand, we are called to realize our greatness. On the other, we are called to remember our nothingness. In the beginning of his letter, Peter tells us to be holy as God is holy (1:16) while at its end, he tells us to humble ourselves “under God’s mighty hand” (v. 6).

Somehow we must sort out this paradox because, as Peter says, “God opposes the proud but gives grace to the humble” (v. 5). Once again, we can compare ourselves to comic book superheroes to better understand the point.


Superheroes

Every superhero story tells of an ordinary person who begins to realize he is extraordinary in some way. Initially his discovery is exciting, and he eagerly experiments with his new gifts.

As the story progresses, however, the superhero begins to realize his giftedness has its dark side. Loved ones are endangered or innocent people can be harmed. The superhero begins to realize superness doesn’t belong in ordinary society. Although he is obliged to use his giftedness for the good of mankind, he must hide it behind an alter-ego to keep evil forces from attacking.

A superhero must be so confident in his superness that he can live a life of complete humility. By hiding his identity, he actually turns his ordinariness into a protective covering. No one would suspect meek Clark Kent and mild Peter Parker are super in any way. They appear to be dull men leading uneventful lives. Meanwhile, under the cover of their ordinariness, they remain vigilant against the dangers that continually arise.


Super Christians

The dangers that arise in our own lives may not be as exotic as those in the comic books, but they are no less real. Peter tells us our “enemy the devil prowls around like a roaring lion looking for someone to devour” (v. 8).

Just as in the comics, the enemy becomes alert when he sees superheroes at work. It is his greatest desire to destroy us, and if we let ourselves become vulnerable, we become easy prey. What we must understand is that humility, our alter ego, is our protection. Our strength lies, not in flaunting our greatness, but in embracing our anonymity.

Jesus not only teaches this principle but demonstrates it. The king of the universe is born in a barn. He works as a lowly carpenter and consorts with uneducated fishermen and socially rejected tax collectors. After entering Jerusalem as a king, he swaddles himself as a servant and washes his disciples’ feet. The greatest man on earth, the God-man, lives his life as a humble servant. His alter-ego is so effective, generations of people have failed to realize his true identity.


The dangers of superness

When we try to live as supers among ordinary people, we end up exposing them to danger. Showing the world our greatness smacks suspiciously of pride. It also communicates that our God is unattainable to ordinary people. These miscommunications can lead people to reject God forever.

Flaunting our superness also tends to make us forget where our greatness comes from and causes us to become prideful. When this happens, rather than using our gifts for God’s purposes, we revert to using our powers for selfish ends. Instead of superheroes, we become villains. Consumed by our own greatness, we wreak havoc everywhere we go.

On the other hand, if we will follow Jesus’ lead, living a life of humility, we reveal the true nature of God. We must cling to the lesson Jesus’ teaches while washing his disciples’ dirty feet: “You call me ‘Teacher’ and ‘Lord,’ and rightly so, for that is what I am. Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. I have set you an example that you should do as I have done for you. I tell you the truth, no servant is greater than his master, nor is a messenger greater than the one who sent him (John 13:13-16).


Finding our alter-ego

Knowing we are super is important. It gives us confidence. It’s the evidence of our relationship with God and confirms our faith. But superness is not the be-all, end-all in our Christian walk. Awareness that we are endowed with the power of God is merely the beginning. At some point, we also must grow in our understanding of what it means to be a super Christian. We must realize there is danger in acting fully super at all times.

Like the superhero, we must learn to control our giftedness. It must be exercised with caution and used only when needed. At all other times, we must control it, disguising it with our alter-ego.

Our true strength comes from the realization that greatness is on loan. While we possess it, it isn’t really ours. Because of this, we must never take it upon ourselves to decide how our powers should be used. Instead, we must rely on God, allowing him to use us as he sees fit.

Living in our alter-ego does not by any means negate our superness. But it does keep it in its place. By not allowing the idea of greatness to overshadow the reality of our dependence on God, we remain humble. We stay usable. We actually increase our superness.

Christianity is the greatest paradox known to man. We are called to be children of God and yet to serve one another in humility. Deep in our hearts, we can cherish our call to greatness, but we must never let it show. In order to receive the fullness of God’s grace, we must never let our right hand know what our left hand is doing. We must hide our supersuits beneath the alter-ego of ordinariness.


Discussion questions

• We tend to live in extremes, swinging from pride to self-abasement. A healthy identity is somewhere in the middle, aware of its strengths but equally aware of its weaknesses. Where are you on the scale, with humility at one end and pride on the other?

• What are some ways you can use your greatness while keeping it hidden beneath the alter-ego of humility?


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Democratic presidential race features more faith than usual

Posted: 4/16/07

Democratic presidential race
features more faith than usual

By Robert Marus

ABP Washington Bureau

WASHINGTON (ABP)—With many Republicans concerned their party’s leading presidential candidates are not sufficiently conservative on social issues, Democrats have what may be their most faith-friendly crop of candidates in recent years.

According to experts in politics and religion, a handful of faith-savvy Democrats—including two who speak fluent “evangelicalese” —may be able to woo religious voters in ways previous Democratic nominees have not.

Barry Hankins, a professor of history and church-state studies at Baylor University in Texas, and Laura Olson, a political science professor at Clemson University in South Carolina, helped Associated Baptist Press analyze the 2008 presidential candidates in terms of faith issues and faith-motivated voters.

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GOP presidential race again features faith, but new dynamics

So far, according to polling and fundraising figures, there are three Democratic front-runners. There also may be a fourth waiting in the wings.

One, New York Sen. Hillary Clinton, is a cradle-roll Methodist who—despite her caricature among religious conservatives as a rabid secularist—has maintained her faith throughout her adult life.

Another, Illinois Sen. Barack Obama, has been received warmly in recent months by evangelical audiences. Obama, an African-American, is a Congregationalist raised in an essentially secular environment in exotic locales around the world. He came to faith as an adult after working with churches on Chicago’s South Side and seeing Christianity transform lives and communities.

The last—former North Carolina Sen. John Edwards—is a Methodist raised and baptized as a Southern Baptist who has talked about how his faith “came roaring back” after his firstborn son was killed. He has said his Christianity motivates his relentless focus on poverty and economic justice.

Democrats’ apparent comfort in talking about their faith—and apparent Republican discomfort with their own candidates—comes from a number of factors, the experts said.

Establishment Democrats began realizing in 2000 and 2004 that they had a religion problem. Polls showed that large majorities of religiously committed people—Catholics and Protestants alike—voted for Republicans. The pro-GOP majorities were even more overwhelming among conservative evangelicals and Catholics. Meanwhile, people with low or no religious commitment voted overwhelmingly Democratic.

Worried the party would be tarred as a bulwark of secularism, Democratic leaders began rehabilitating the party’s image with faith-motivated voters.

Simultaneously, some evangelical leaders have tried to broaden the movement’s political agenda beyond its traditional rallying points of abortion and sexuality. Evangelical leaders are pushing political leaders to apply moral language to supporting environmentalism, fighting poverty, and preventing the spread of AIDS, among other causes.

“There’s a variety of new issues that are being linked to morality and faith and … things of this nature that weren’t thought about in that rubric before,” Olson said.

While many longtime evangelical leaders like James Dobson have resisted drawing attention away from abortion and homosexuality as signature issues, many younger evangelicals seem to be embracing the trend.

“I think they’re interested in issues of peace and justice, and I think that some of those people that might otherwise be attracted to a Republican. I think there is a group of evangelicals that could find Barack Obama pretty interesting and attractive,” Hankins said.

Obama already has reached out to evangelical audiences. Last year, he drew rave reviews as the keynote speaker at the Pentecost 2006 anti-poverty conference, sponsored by the progressive evangelical groups Sojourners and Call to Renewal. In his speech, he called on fellow Democrats and progressives not to cede the mantle of morality to conservatives when fighting for social and economic justice.

“To say that men and women should not inject their ‘personal morality’ into public-policy debates is a practical absurdity,” he said. “If we progressives shed some of these biases, we might recognize some overlapping values that religious and secular people share.”

He also told how he came to faith as an adult, describing how working with African-American church members made him realize that his doubts about Christianity didn’t bar him from embracing faith in Christ.

“It was precisely because of these doubts that I was able to walk down the aisle of the Trinity United Church of Christ,” Obama said. “But, kneeling beneath that cross on the South Side (of Chicago), I felt I heard God’s Spirit beckoning me.”

Obama also highlighted a conference on AIDS hosted last year by superstar evangelical pastor Rick Warren. Several conservative evangelical leaders publicly criticized Warren for allowing the pro-choice senator to speak at the conference, held at his Southern Baptist Convention-affiliated Saddleback Church in Orange County, Calif. But both Warren and Obama rejected their criticism.

“While we will never see eye to eye on all issues, surely we can come together with one voice to honor the entirety of Christ’s teachings by working to eradicate the scourge of AIDS, poverty, and other challenges we all can agree must be met,” Obama said in a statement responding to the criticism.

Such comfort with discussing faith may help both Obama and Edwards, who has been similarly candid about his Christianity. In a Beliefnet interview earlier this year, Edwards said it “is important in my case to have a personal relationship with the Lord.”

Edwards focuses campaign rhetoric on poverty and health-care coverage for the poor because “if you took every reference to taking care of ‘the least of these’ out of the Bible, there would be a pretty skinny Bible. And I think I as a Christian, and we as a nation, have a moral responsibility to do something about this,” he said.

Such a comfort with faith may cause Obama—and, perhaps, Edwards—to “siphon off” more evangelicals than Democrats have been able to do in years, experts say.

“You’ve got Sen. Obama and Sen. Edwards, and both of them … are able to speak ‘evangelical-ese,’” Olson said. “I think one of the things that American voters seem to want—and part of why George W. Bush was able to do so well in both of the elections when he was a candidate—is that Americans want someone who seems genuine.”

Sen. Clinton may have more difficulty in that regard. She increasingly makes public reference to her lifelong Methodism and gave a highly publicized speech last year in which she tried to open a dialogue with abortion opponents. However, many conservative religious voters retain a strong dislike for her and her husband.

“Evangelicals are not going to cross over (and vote) for Sen. Clinton. I mean, they just aren’t,” Olson said. “She’s a lot more religious than people think she is…. And, yeah, she kind of has tempered on abortion a little bit. But is she going to go over (to) the pro-life side? No.”

Nominating Clinton could do more to mobilize the conservative Republican base than any of Republican candidates could, Hankins said.

“If you have Hillary Rodham Clinton getting the Democratic nomination, that could solidify conservatives because they’ll have something to run against,” he said. With “any person who identifies with the Christian right, the opposition to the Clintons is so strong, I don’t think there’s anything that can be done to overcome it.”

One factor that may broaden the outlook of some evangelicals, according to Hankins and Olson, is conservative evangelical leaders’ past embrace of the Iraq war.

“You have younger evangelicals who don’t have a strong Republican identity and, like most of the rest of the population, they either oppose the war or have serious criticisms of the way it has been carried out,” Hankins said. “I think that’s going to be very significant for that group of younger, sort of emerging-church type of evangelicals.”

Whatever the case may be, Olson and Hankins cautioned not to expect any dramatic revolution in the voting habits of the core GOP base come 2008.

“You have this sort of Christian Right sort of evangelical who won’t vote for anybody who’s pro-choice in terms of abortion,” Hankins said.

Olson agreed. “Conservative people of faith—particularly conservative evangelicals— cannot be expected too much to deviate” from past voting patterns, she said. “You are not going to see some kind of sea change in that kind of constituency.”

Middle-of-the-road Protestants and Catholics are the real religious constituency to watch, Olson said. If Democrats can win significant numbers of them back, it could wrap up the election.

“You really need to look at mainline Protestants and Catholics,” she said. “It really isn’t new. Both of these groups have been swing constituencies for 10 to 15 years.”

A final unknown is the role of former vice president Al Gore, who barely lost to Bush in 2000. He has not yet explicitly ruled out a repeat run for the presidency.

Olson called him “the 800-pound gorilla” of the Democratic field. “I think he could win (the general election)—I really, really do—perhaps more than any of the other Democrats in the race now,” she said.

But, she added: “It depends on how much he is allowed to be the authentic Al Gore.”

Olson said Gore could reach many of the same religious voters to whom Obama and Edwards appeal by talking “about how his faith plays into his passion for the environment.”

Hankins, however, said even a rehabilitated Gore, more than offering a sense of hope, would stir up painful memories of 2000. “I’d be surprised if Gore could elicit the same type of excitement that Obama could,” he said.

Still, both experts said, the way the 2008 election is developing means the evangelical right’s dominance in GOP politics is up for grabs.

“I think the Christian Right is to the Republican Party what labor was to the Democratic Party in the ’50s,” Hankins said. “They’re not going to go away. They’re going to be a constituency. They’re going to have some influence.”

In coming decades, conservative religious voices may no longer have the kind of dominance over GOP presidential politics they have enjoyed in recent years, Olson said.

“For it to make a really big difference now is less likely than making a big difference 10, 15, 20 years from now.”




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GOP presidential race again features faith, but new dynamics

Posted: 4/16/07

GOP presidential race again
features faith, but new dynamics

By Robert Marus

ABP Washington Bureau

WASHINGTON (ABP)—With Democratic front-runners talking openly about evangelical-style conversion experiences and Republicans lamenting that none of their top-tier candidates are bona fide social conservatives, experts say the 2008 presidential campaign may rewrite political playbooks on the role of faith.

“Of course this could all change, but right now there’s no candidate out there that really energizes evangelical voters the way that (President) Bush did” in the 2000 and 2004 elections, said Barry Hankins, a religion and politics expert at Baylor University.

See Related Stories:
Faith-based positions of presidential hopefuls compared

Democratic presidential race features more faith than usual

• GOP presidential race again features faith, but new dynamics

View comparisons as a graphical chart

And, noted Clemson University political scientist Laura Olson, at least two of the top three Democratic candidates have shown they can “speak ‘evangelical-ese’” and appeal to evangelical and other religious voters.

Has the politics-and-religion script been flipped? Experts say a massive rearrangement of voting patterns among religious conservatives probably won’t happen in this election. But the election may signal the beginning of a significant shift in the dynamics of faith and politics over the long term—and even small shifts in the way certain demographic groups cast their ballots can mean big results for an electorate that has been closely divided between the Democrats and the GOP for nearly a decade.

In the end, experts say, the way in which faith issues affect the 2008 election will depend heavily on which candidate each party nominates—and the dynamic between the two final contenders.

In the race for the Republican nomination, the current front-runners exhibit a number of apparent contradictions:

• An Episcopalian who reportedly attends a Southern Baptist church and who has a rocky relationship with Christian conservative powerbrokers (John McCain);

• A Roman Catholic whose views on abortion and gays are at odds with both the Vatican and his own party’s platform (Rudy Giuliani); and

• A Mormon who has reinvented himself as pro-family after previously supporting abortion rights and once declaring he would do more for gays than liberal stalwart Sen. Ted Kennedy. (Mitt Romney).

Waiting in the GOP wings, meanwhile, are a thrice-married Southern Baptist who recently admitted to an extramarital affair, a socially conservative Church of Christ former senator whose evangelical credentials have been questioned by James Dobson and another Catholic New Yorker who is supportive of gay rights and abortion rights.

And the GOP candidates with the strongest social-conservative credentials— including a Southern Baptist minister—have raised little money and are polling near the bottom among potential Republican voters.

The top three Republicans—in poll numbers and fundraising totals for the first quarter of 2007—are Arizona Sen. John McCain, former Massachusetts Gov. Mitt Romney, and former New York Mayor Rudy Giuliani. Each has had difficulties with elements of the conservative Christian community.

Although McCain has a strong conservative voting record on social issues, he has embraced positions that have angered some leaders of the Religious Right.

“I can see the evangelical Republicans saying, ‘You know, he’s better than the opposition.’ But there’s not going to be the excitement for him that you had for Reagan or Bush,” said Baylor’s Hankins, who teaches history and church-state studies at Baylor. He is the author of Uneasy in Babylon: Southern Baptist Conservatives and American Culture.

Clemson’s Olson, who co-edited the book Christian Clergy in American Politics, said McCain “has a real struggle with” talking about “things in a faith-based way.”

With McCain, she said, “there isn’t going to be that genuine connection that, frankly, somebody like George W. Bush had” with conservative religious voters.

Giuliani, in a poll of white evangelical Republicans released recently by the Pew Forum on Religion and Public Life, polled well with potential voters. He and McCain were roughly even as the front-runners.

However, Hankins and Olson said, Giuliani’s longstanding moderate stances on social issues—he is pro-choice and pro-gay-rights—may dampen the enthusiasm of evangelicals’ support for him. Many politics experts believed heavy turnout for Bush among evangelical voters in 2000 and 2004 played a crucial role in his two narrow victories.

“The turnout issue, I think, is going to be a very significant problem (for Republicans) if it’s Giuliani,” she said.

But Hankins noted that the former mayor’s chances in the general election may depend on which Democrat he ultimately runs against. “Evangelicals might support Giuliani if the alternative is bad enough,” he said.

The same dynamic may end up boosting McCain in the primary election, Olson said. “If it really comes down to him and Giuliani trying to get the nomination, McCain would be the lesser of two evils for the ‘values’ constituency…,” she said, referring to a term for conservative religious voters popularized after the 2004 election.

In addition, two possibilities could doom Giuliani in the general election: A third-party candidate who appeals to social conservatives dissatisfied with their choices or a Democratic opponent who appeals to conservative religious voters.

Romney, meanwhile, has surprisingly come in first thus far among fellow Republicans in the all-important fundraising polls, but he is not gaining much support in surveys of potential evangelical Republican voters. Both Olson and Hankins said evangelical reluctance to support him might stem more from his recent pedigree of social conservatism than from his Mormonism.

The former governor of one of the nation’s most liberal states would be the first member of the Church of Jesus Christ of Latter-Day Saints to become a major party’s presidential nominee. He has campaigned for president as a strong opponent of abortion rights and same-sex marriage. But, in his gubernatorial campaigns, he was strongly pro-choice and pro-gay-rights.

Romney’s rhetoric began to change with the furor sparked by the state’s legalizing gay marriage in 2004. Debate the next year over a bill dealing with embryonic stem-cell research caused his abortion views to evolve, he has said.

Romney’s short history of social conservatism may hobble him more than his controversial religion among voters who value true believers on hot-button social issues, Olson said.

“I really, really think that it’s less that he’s a Mormon and more that he’s not a dyed-in-the-wool social conservative,” she said.

But Hankins took a different view. Romney’s faith may remain a problem in his race through the GOP primaries, he insisted. “I think what you would need there, you’d need (James) Dobson and (Pat) Robertson and (Jerry) Falwell and every big-name Christian Right person you can think of get out front and … explain why you should support a Mormon.”

However, Hankins added, conservative evangelicals have long made political and social alliances with Mormons despite their theological disagreements. “You’re still on the same side of the cultural divide that Christian Right warriors see in America—the moral divide.”

Regarding Romney’s newly found social conservatism, Hankins said he may actually have some advantage with evangelicals.

“Evangelicals believe in conversion,” he said. “You know, (President Ronald) Reagan was pro-choice at one time.”

The two viable GOP candidates with the most appeal to evangelicals and other social conservatives include a Baptist minister—former Arkansas Gov. Mike Huckabee—and Kansas Sen. Sam Brownback, a stalwart opponent of abortion rights and gay rights.

Their numbers, however, put them far behind the top three and just ahead of obscure Republican also-rans like Colorado Rep. Tom Tancredo and California Rep. Duncan Hunter.

“They don’t have the kind of star quality to attract the attention of the media that then allows people to get excited about them,” Hankins said.

Hankins and Olson said Huckabee—whose style and charisma may appeal to moderates in the general election—has the potential to do far better, were he to possess the resources of the top-tier candidates.

“Huckabee, if he could move to the front of the pack, the Christian-Right evangelicals would jump all over that,” Hankins said. “But it’s a matter of getting to the front of the pack.”

Perhaps GOP strategists and big-money donors have strategically coalesced around candidates without strong Religious Right credentials, Olson suggested. “Since President Bush is becoming less and less popular overall … maybe there’s some sense that, if the Republicans want to win in 2008 … then you’ve got to pick somebody who is going to be, in some real obvious way, different than George W. Bush.”

Another aspect that could impact how faith affects the election is candidates who have yet to enter the fray but who have serious star power. After all, the first primaries are nearly 10 months away.

At least three Republicans could still step into the race and contend seriously with the leading candidates: former House Speaker Newt Gingrich of Georgia, former New York Gov. George Pataki, and former Tennessee Sen.—and current TV star—Fred Thompson.

Gingrich and Thompson would have the strongest appeal to social conservatives because of their voting records, Olson and Hankins said. However, they both have drawbacks.

Gingrich is on his third marriage, and his two previous marriages ended badly. He recently appeared on Dobson’s radio program—highly popular among evangelicals— to confess an affair near the end of his second marriage. It took place even as he led the charge against then-President Bill Clinton for lying about his own maritial infidelity.

“There are times that I have fallen short of my own standards. There’s certainly times when I’ve fallen short of God’s standards and my neighbors’ standards,” Gingrich said, saying he had asked for God’s forgiveness.

Gingrich’s first wife—who had been his high-school math teacher—has said he discussed divorce details with her as she was in the hospital recovering from cancer surgery. Gingrich has said he does not recall whether that happened.

He married his second wife, Marianne Gingrich, months after his first marriage ended in 1980. The second divorce came in 1999, after he acknowledged an affair with Callista Bisek, a congressional aide more than 20 years his junior. He soon married Bisek.

Hankins said Christian conservatives could be convinced that Gingrich, the former conservative revolutionary, has put such escapades behind him.

“If Gingrich could do in the moral sphere what Romney might be able to do in the political sphere—that is, convince people he’s had a conversion,” then he has a chance of winning the nomination, he said. “That’s going to be tough, but he’s got all the political and religio-political stances the Religious Right loves.”

But Olson said Gingrich, like Romney, risks appearing inauthentic.

“I think Gingrich goes and he talks to Dobson, you know, for strategic reasons. But does that end up looking forced, in the way that it might end up looking forced for McCain?” she asked, referring to the senator’s recent attempts to mend fences with conservative Christian leaders he angered. The move came under significant criticism from some of McCain’s previous supporters.

Thompson, meanwhile, has low name recognition—but his face appears on millions of television screens every week as an actor in NBC’s Law & Order series. Dobson recently questioned whether Thompson, despite his strong social-conservative voting record, was a committed Christian. The former senator has said little publicly about his personal faith.

Olson said that exchange is significant for evangelicals.

“Whatever Dobson says, people are going to pay attention to,” she said. “But, I think, if you’re Dobson, if you are the ‘pro-family’ movement … and you’re looking at the (GOP) landscape and there’s nobody that we like, then one may realize Thompson is one’s best choice. And you start to say, ‘O.K., maybe we were a little harsh on you to begin with.’”

Pataki, both agreed, would have many of the same problems among religious voters as Giuliani. His moderate positions on social issues are similar to those of his fellow New Yorker.


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