Posted: 2/16/07

Faith Digest

More Americans want less religion in public life. For the third consecutive year, the number of Americans calling for less religious influence in public life exceeded the number of Americans who want more, a new Gallup poll revealed. Most Americans, however, remain “generally satisfied” with organized religion’s role in the United States, the survey found. About 40 percent of Americans say religion’s level of influence in the nation should not change, 32 percent would like it to have less influence and 27 percent would like it to have more, the survey showed. Weekly churchgoers are much more likely to agree that religion should have greater influence on government and politics than people who go to church less frequently, the survey found. The number of Americans who think religion should have less impact has increased 10 percentage points since 2001, according to Gallup.

American economy linked to spiritual health. Most adults in the United States say the overall health of the nation’s economy is dependent on how spiritual Americans are, a survey by the Gallup Organization shows. Seventy-seven percent of the respondents said the nation’s economic health depends a “great deal” or to “some” degree on its spiritual health. The survey, called “The Spiritual State of the Union,” was conducted for the Spiritual Enterprise Institute, a West Palm Beach, Fla.-based center that focuses on building understanding of how spiritual values affect economic life. Of those Americans surveyed, more than half say their religious beliefs greatly affect their feelings about the future, and more than one-third say they affect their relationships at work and how involved they are in volunteer activities. Fourteen percent of those surveyed said they consider a decline in society—ethically, morally or religiously—to be among the top problems facing America today.

Muslims concerned about excavation near holy site. More than 100 Muslims held a peaceful protest in Jerusalem to demand a halt to Israeli plans to construct a pedestrian bridge leading to the Temple Mount out of fears that the construction will desecrate the site, which is holy to Muslims, Jews and Christians. The bridge will replace the Mugrabi walkway, which engineers deemed structurally unsafe for the hundreds of thousands of people who visit the mount, which Muslims call Haram al-Sharif and is home to the revered Al-Aqsa Mosque. Due to its holiness and its political significance to both Jews and Arabs, the Temple Mount has been the site of numerous violent confrontations. The Palestinians want East Jerusalem, where the Temple Mount, Western Wall, Church of the Holy Sepulchre and countless other holy sites are located, to be the capital of their future state. The construction of the bridge, coupled with excavations by archeologists from the Israel Antiquities Authority hoping to “rescue” antiquities buried at the construction site, sparked Muslim anger throughout the Middle East.

American Jewish population larger than reported before. The Jewish population in the United States is 20 percent higher than previously reported, according to a new study released by the Brandeis University Steinhardt Social Research Institute. The institute estimated there are 6 million to 6.4 million Jews living in the United States, along with another million people with Jewish ancestry, by analyzing survey data collected by a range of government, academic and private foundations. This report disputes the earlier National Jewish Population Study, which reported only 5.2 million American Jews. The telephone-based survey had underestimated non-Orthodox Jews and those under age 55, the new study concludes.

Posted: 2/16/07

Texas Baptist Forum

Too much like Jesus?

Charles Wade asked if Baptists could be “too much like Jesus” (Jan. 22). Seven pages later, a story reported “about one-third of a penny” for every dollar of income of the average church member supports “benevolent causes outside the congregation.” Is this “too much like Jesus”?

• Jump to online-only letters below

Letters are welcomed. Send them to marvknox@baptiststandard.com; 250 words maximum.

“I recognize we are meeting here today to consider a bill to protect chickens. But isn't protecting our nation’s young women … equally, if not more, important than our dinner entree?” James Sensenbrenner U.S. congressman, R-Wis., discussing his unsuccessful attempt to add an amendment outlawing taking minors across state lines for an abortion to a bill increasing penalties for transporting animals across state lines for the purposes of fighting (RNS) “It’s not like we’re sitting in the pews. It’s the honor system plus some third-party oversight.” Nancy Mathis Internal Revenue Service spokeswoman, speaking about how the agency doesn’t launch investigations into churches violating IRS rules about politicking unless it receives a complaint (USA Today/RNS) “My faith explains me. … We are a nation of faith. It doesn't necessarily have to be mine. But we are a nation that believes that faith is an important part of describing who we are, and our generosity, and our sense of optimism and hope. That does describe me.” Mike Huckabee Republican presidential candidate, former Arkansas governor and former Baptist pastor (Meet the Press/ABP)

Most of us have no desire to really be like the One we call “Lord.” We are too comfortable with our lifestyles and reputations to strive for the changes necessary in our lives and churches to be accused of being like Christ.

To be viewed like Jesus, the church must stop using building programs as a marketing method of excitement or as “upgrades” for the “glory of God.” This is nothing more than materialistic churches choosing to spend their money on themselves. New buildings for nongrowing churches are more for our comfort than “God’s glory.” If God had a vote at most business meetings, he would vote to spend the dollars on the needy instead of on the satisfied. 

We must admit the majority of the church, like the majority of the world, will never adopt the “Jesus agenda” that Wade speaks of. The question is: “Will we fulfill Christ’s call of self-denial and sacrifice, or will we let our desires to fill pews and appear relevant continue to strangle real life out of the church?”

Greg Willis

Granbury

New Baptist Covenant

I do hope the convocation on the New Baptist Covenant (Jan 22) will serve its purpose. It sounds like a good thing. But please don’t expect me to believe politics are not a factor. Not with former President Bill Clinton’s wife running for president.

Former President Carter and Clinton would be more credible if, as professing Christians and Baptists, they would include the unborn in their concern for the “least of these.”

The abortion president—Bill Clinton—did enormous damage to the moral fabric of our great country that we may never recover from when he pushed and promoted abortion, as well as the gay/lesbian lifestyle, thus undermining marriage. The Bible clearly addresses these issues. Intelligent people cannot plead ignorance.

How can healing take place without first the repentance of God’s people, as in 2 Chronicles 7:14? It can’t.

Yes, Baptists should be known for our love and caring, and I believe we are, but we should also be known for what we’re against. There are two sides of the coin.

Joyce Lucas

Midland

I have been a subscriber to the Standard for many years and have marveled at the fair-minded handling of the letters to the editor. Equal treatment of letters is a stretch some times, I am sure. However, the Feb. 5 issue left me wondering about the Christian attitude of some of the writers: You would think the letters section was from a political forum.

I am sure I have never read such vicious and malicious attacks on any of our former presidents of these United States. It seems these letters had more of a political bent than a religious expression. We do not need that in our state Baptist news.

These former presidents (Carter and Clinton) do not deserve this treatment when their involvement in the convocation for the New Baptist Covenant is to further the cause of uniting various bodies of Baptists into a worldwide noble effort to bring Jesus to hurting sinners. I applaud these men that they would lend their names to this effort.

Shame on these writers who use the liberty of your pages to vent their hate on two honorable Baptist laymen. “He that is without sin among you cast the first stone.”

Harry G. Clay

Weatherford

Covenant leaders repel

The convocation for the New Baptist Covenant may well be a worthy endeavor, but it seems if one wants to unite Baptists one would pick people as representatives who are not so divisive and polarizing.

The Carter/Clinton combo is as likely to repel as many as it is to recruit. Both men have far too much political and personal baggage. One can join with many different Christian groups that exist to do the same type of “good works” and have more in common with them then to join with fellow Baptists whom one doesn’t understand or comprehend.

Jean Whitmore

Okinawa, Japan

Saddam, Islam and the war against Satan

As I digested my Feb. 5 Standard, I read two things that disturbed me.

In “Out Loud,” David Gushee mentioned “… democracy such as the one on display at the execution of Sadam Hussein.” In “Right or Wrong?” Philip Wise notes “… the undignified execution of Sadam Hussein.”

Sadam Hussein was directly responsible for the murder, slaughter, massacre of a million people. We should be concerned with the “dignity” of his execution? The academic credentials of Gushee and Wise make their statements even more disturbing, exemplifying the phrase “Ivory Tower.”

Allah is Satan parading as the God of Abraham. Mohammad was a prophet of Satan. If one questions this, look at their works.

The last thing this country or our church needs is academia supporting Islamic terrorists by undermining the war against Satan.

Fred Rosenbaum

Gainesville

Wal-Mart bashing

Some Baptists have joined many liberal groups in Wal-Mart bashing. They ignore many less-successful businesses.

Since Wal-Mart came to Port Lavaca—and, I’m sure, many other areas—they hired chronically unemployed people, as well as many people who traditionally were unemployable, due to physical, educational, age or mental challenges.

Wal-Mart has saved the working poor—and many of the rest of us—far more money than many businesses out there. What about the recent $4 charge on prescriptions? Unheard of!

Why do you think the banking industry rose up as a whole to challenge—and defeat—Wal-Mart’s attempt to get a banking permit? No one complained. Who else allows many charitable organizations to collect donations at their door?

People work for Wal-Mart because they want to and Wal-Mart will hire them. The workers probably think their part of the Golden Rule is getting a paycheck.

Baptists can find enough real evil in America upon which to spend our efforts. What about our movie and TV industries or credit card companies? Or do we have two Golden Rules?

Incidentally, I don’t own even one share of Wal-Mart stock.

Jerry Pentecost

Point Comfort

Posted: 2/16/07

On the Move

• Bob Alber to Longbranch Community Church in Midlothian as minister to students.

• Curtis Barrett to First Church in Muskogee, Okla., as minister of preschool and children from First Church in Lewisville, where he was children’s minister.

• David Bristow to New Life Church in Covington as pastor, where he was interim.

• Dan Bullock to First Church in Weinert as pastor.

• Doug Childers has resigned as pastor of Midway Church in Ferris.

• Shayne Childers has resigned as minister of music and education at First Church in Cross Plains.

• Doug Crabb to Gribble Springs Church in Sanger as pastor.

• Sean Culpepper has resigned as minister of youth at College Heights Church in Cleburne.

• Tyler Doyle has resigned as minister of youth at First Church in Celeste.

• Jack Earwood to Cana Church in Burleson as minister to the deaf and hard of hearing.

• Pat Flowers to Lake Tomahawk Encamp-ment in Livingston as camp manager.

• Patrick Hamilton to First Church in Olton as pastor.

• Brooke Holloway to Central Church in Marshall as minister of youth and community missions.

• Brian Jennings to Alsbury Church in Burleson as student minister from Ferris Avenue Church in Waxahachie.

• Billy Norris has resigned as pastor of First Church in Fate.

• Chance Perkins to College Heights Church in Plainview as youth minister.

• James Ralson to Shady Grove Church in Greenville as pastor.

• James Reid to Navarro Mills Church in Purdon as interim pastor.

• Troy Sikes to Brushie Church in Dawson as pastor.

• Angie Stevens has resigned as minister to children at Georgetown Church in Pottsboro.

• Brandon Treadway has resigned as minister of music at First Church in Cleburne.

• Sherry York to Northview Church in Lewisville as minister of preschoolers and children.

Posted: 2/16/07

Texas Tidbits

Howard Payne, DBU honored for community service. The President’s Higher Education Community Honor Roll program recently recognized Howard Payne University and Dallas Baptist University. This year, the program specifically emphasized hurricane relief projects conducted by university students.

Foundation awards challenge grant to Howard Payne. Howard Payne University has received a $750,000 challenge grant from the J.E. and L.E. Mabee Foundation of Tulsa, Okla., to support the university’s Sharing the Vision Capital Campaign. To qualify for the grant, Howard Payne must raise the balance needed for the total group of projects by January 2008. The total cost of the projects is $7,625,000. More than $5.2 million has been raised to date.  Adding the anticipated $750,000 from the foundation, a balance of about $1.6 million remains to be raised. The Mabee grant and additional funding will be used toward renovation of existing buildings to create an art program facility, a Faith and Life Leadership Center and the welcome center, as well as creating endowments and scholarships.

UMHB dedicates administrative complex addition. The University of Mary Hardin-Baylor has dedicated the new wing of its Sanderford Administrative Complex. The two-story, 16,500-square-foot addition includes offices for the president, provost, executive vice president, human resources department and the vice president for businesses and finance.

Endowed scholarship established at ETBU. The Obie Baker Foundation has established an endowed scholarship at East Texas Baptist University in his memory. Baker—a College of Marshall graduate who was instrumental in forming the ETBU alumni association—was principal 33 years at the consolidated school of East Mountain and was pastor of New Bethlehem Baptist Church 31 years. The scholarship will benefit students majoring in education or full-time Christian ministry.

ETBU campaign tops $330,000. East Texas Baptist University surpassed its $180,000 fund-raising campaign goal by more than $150,000. The $330,000 raised will be used for student scholarships and special projects.

Baptist Health Foundation awards scholarships. The Baptist Health Foundation of San Antonio has awarded 130 spring semester scholarships to students at Baptist Health System’s School of Health Professions. These scholarships provided $156,710 to students enrolled in the school’s nursing and allied health educational programs. Baptist Health Foundation of San Antonio was established to fund not-for-profit health-care services throughout Bexar County and contiguous counties in South Texas and scholarships at the School of Health Professions.

Endowed memorial scholarship established at Hardin-Simmons. Renee Heathcott has established the Pete and Naomi Fast Endowed Memorial Scholarship at Hardin-Simmons University in memory of her parents. The scholarship will benefit church music students in the School of Music and Fine Arts. Fast was a Hardin-Simmons graduate who served Baptist churches in Sweetwater, Abilene, Fort Worth, Odessa, San Benito, Port Arthur, Tulia and Houston as minister of music and education. Mrs. Fast served on staff at Hardin-Simmons University as the accompanist for the music department.

Posted: 2/16/07

TOGETHER:
Matters of nature; matters of prayer

God’s creation amazes us. The natural world in which we live and breathe sustains physical life and, at times, sends blatant reminders of its power.

In New Orleans this month, we have been reminded again of nature’s power, as tornadoes struck an already-damaged city. And in Texas, we have been reminded we have a stewardship of creation none of us can ignore.

David Crosby, pastor of First Baptist Church in New Orleans, said in the latest storm’s aftermath: “It’s like the picture you see of a severely beaten man who is on his knees, bleeding, and then he takes another blow. You wonder if this is the point where the poor fellow will just fall over and lie still.”

Executive Director BGCT Executive Board

In the midst of the trauma, First Baptist in New Orleans is reaching out to help the people of the city. “We took water, food, chainsaws and other clean-up supplies to the debris-strewn areas,” he reported. “It was another opportunity to share the love of Christ.”

Tornadoes and hurricanes, with their random displays of force, give us only a chance to respond. But in other matters of how we deal with our stewardship of creation, we have the chance to be proactive. Such is the case in Texas as we determine how to meet our energy needs.

Christian Life Commission Director Suzii Paynter recently issued an appeal for our governor and legislature to consider carefully the issues related to building new power plants in Texas.

This matter needs discussion in Texas life. It cannot simply be a decision made by people with a financial interest in the matter. This issue affects all of us. It deserves to be thought through, and time must be given for people to consider the best options.

This is not a partisan political issue. It is clear from widespread discussion that Republicans and Democrats both are concerned about the long-term results of this decision.

This is truly a moral, biblical and theological issue. God gave the human race stewardship over creation. He gave the earth to us so we might use and enjoy it, to have dominion over it. But nowhere does he give any of us the right to destroy it or to use it up for our own advantage without regard to our children and their children, or without regard for others who share the planet with us.

I take that to mean that if you cut down trees, you plant more. If you farm the land, you practice good conservation policies. If you care about the health of people, you give attention to plumbing and sewers, and you don’t pollute the rivers and streams. If the air we all breathe is not respected and protected as far as is possible, we have been careless and disrespectful of the Creator’s gifts.

The Christian Life Commission position is not that there should be no coal-fired power plants. Paynter is calling for the state to slow down the permit process in order to consider important health and technology information requested by city leaders.

The CLC is not speaking for Texas Baptists, but it is saying to us that this issue needs our consideration and involvement.

Our thoughtful, earnest prayers are needed both for our New Orleans friends and our state leaders. Our actions are needed, as well.

We are loved.

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

Posted: 2/16/07

CYBER COLUMN:
Predictable

By Berry D. Simpson

I walked up to the counter at the fast-food restaurant at 7:30 a.m. Tuesday morning, and the woman with the bright smile and twinkling eyes and pulled-back hair said in her deep voice, “Here you are.”

She was pushing a tray with a large drink cup and a serving of hotcakes (no sausage), along with all the accessories. She was clearly proud of herself for having my order ready before I actually ordered it—in fact, before I said even one word.

“Well, you certainly have me figured out,” I told her.

“Is this what you want this morning?” she asked.

“Yes, it sure is,” I replied, paying her $3.55 for my high-class power breakfast and sat in a booth with my friend, Keith. We’ve met for hotcakes-and-large-Diet-Coke every Tuesday morning for seven or eight years, and I guess the professional wait staff picked up on our predictable behavior.

Keith was smiling when I sat down, having overheard the entire exchange at the counter and knowing they had my order ready even as I was walking in the front door. “There’s nothing wrong with knowing what you like,” he said.

“That’s right!” I said.

Keith is an attorney, I am an engineer, and being predictable is one of our best assets. We don’t need a lot of change in our lives. We find what we like and stick to it. While others may be tossed to and fro every time they stand in front of a menu, trying to decide what they feel like eating that morning, we already know. On the table in front of Keith was a tray containing hotcakes (no sausage) and a large Diet Coke—just like mine.

I wouldn’t have thought someone in a fast-food restaurant that serves hundreds of people every day would remember one customer’s order, even an order repeated weekly for 300 times. I’m always surprised when I discover someone else has been noticing the details of my life. Who knew they were paying such close attention all this time? It makes me wonder how many other people are keeping track of me, and I haven’t yet noticed. It makes me wonder if I pay enough attention to people around me to notice the small details of their lives. I’m afraid I’m usually too absorbed in my books and journals to notice much.

Maybe it isn’t that they pay so much attention to me, but because I do the same things over and over week after week it’s impossible not to notice. Maybe my predictable life draws attention through its very repetition.

Sometimes, I wonder if living a predictable life is not such a good idea. It’s no good trying to be unpredictable on purpose. In fact, people who make it a point to be unpredictable, who brag, “You never know what I’ll do,” are a lot of trouble. They feel compelled to do the unexpected simply trying to live up to their reputation. That isn’t what I mean about being less predictable. What I mean is this: Should I loosen my grip a bit? Does it get in the way of the Holy Spirit’s influence? Am I so locked into my habit patterns I can’t be directed by the Spirit?

John 3:8 says: “You know well enough how the wind blows this way and that. You hear it rustling through the trees, but you have no idea where it comes from or where it’s headed next. That’s the way it is with everyone ‘born from above’ by the wind of God, the Spirit of God.”

Well, I’ve been born again, into the Spirit of God. Am I standing still like a tree when I should be blowing on the wind?

There is a Greek word, pneuma, which in the Bible is commonly translated as “spirit” or “breath.” “Pneumatology” refers to the study of spiritual beings, particularly the interactions between humans and God. Leonard Sweet writes that we Christians should be wind riders, traveling by faith in God, sharing Jesus and led by the Holy Pneuma-Wind, the Spirit. We’re Pneumanauts for God

Well, when I walked back through the dining area to visit the men’s room, I passed a man and woman from my church, only they were sitting at a table on the left instead of the corner booth on the right, where they sat week after week. It was a significant move, I thought. I said, “You two moved across the room? Just like that?”

“Yes, it was time for something different.”

“Wow, so unpredictable. You’re very brave.”

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

Posted: 2/16/07

Lebanese, Palestinian Baptists
ask for prayer amid strife

By Robert Marus

Associated Baptist Press

BEIRUT (ABP)—Amid continuing strife in their areas, Baptists in Lebanon and the Gaza Strip requested prayers from their brothers and sisters around the world.

Nabil Costa, director of the Lebanese Society for Educational and Social Development, sent an e-mail alert titled “Pray for Lebanon!” to colleagues and supporters.

“This is a critical time for Lebanon!” he wrote, referring to two bus explosions that killed at least 11 Lebanese early Feb. 13. The explosions took place in a majority-Christian area near Beirut.

“It is with much apprehension that we’ve been watching this current week, particularly since a pro-government rally is scheduled for … Feb. 14, close to where the opposition supporters have been holding a sit-in,” Costa noted.

February 14 marked the two-year anniversary of the assassination of a Lebanese political leader that led to political upheaval in the divided nation. The most recent conflicts are outgrowths of a weeks-old protest that supporters of Hezbollah, an extremist Shiite Muslim political party in Lebanon, and its allies have waged against the Sunni-led government of Prime Minister Fouad Siniora.

The unrest followed a devastating bombing campaign by Israeli fighter jets and naval vessels in July and August of 2006 mainly aimed at Hezbollah-friendly areas of the country.

In late January, street fighting erupted near the Beirut Baptist School’s campus. Costa’s group runs it and the nearby Arab Baptist Theological Seminary.

“Please pray for wisdom for the leaders of the different political groups that they may restrain their followers and avoid a repetition of the clashes that took place last January,” Costa wrote.

Meanwhile, members of a Baptist church in Gaza City have been able to reclaim their building amidst a cease-fire in fighting between rival Palestinian factions.

Open Doors, a United States-based group that tracks persecution of Christians around the globe, reported Palestinian Authority police officers had relinquished control of the six-story Gaza Baptist Church building, which they had seized Feb. 2.

Hanna Massad, the church’s pastor, said authorities view the church building as a vital position because of its location adjacent to Gaza City’s main police station.

According to the Open Doors statement, Massad said the church had sustained some minor damage during the seizure, affecting the front door and some windows.

The police are controlled by the relatively moderate Fatah political party, which has struggled with the Islamist Hamas party since Palestinian parliamentary elections put Hamas into power last year. In December, the conflict erupted into open violence in the densely populated Gaza Strip. Since then, nearly 100 Palestinians have died in the fighting.

A breakthrough in ongoing talks between Hamas and Fatah on Feb. 9 caused the police to leave the church building. Massad said the congregation held its regular Sunday services Feb. 11, after canceling them the previous Sunday.

However, Massad added, the cease-fire remains fragile. “We are afraid they will come back if things get bad,” he said. “I think people feel much better, but they’re still watching, waiting.”

Posted: 2/16/07

Young Baptist leaders address
social justice at Current retreat

By Patricia Heys

Cooperative Baptist Fellowship

AUSTIN (ABP)—More than 100 leaders from the Cooperative Baptist Fellowship gathered a few blocks from the Texas state capital to discuss social justice.

Current, the fellowship’s network for young leaders, hosted its eighth annual retreat at First Baptist Church in Austin, Texas.

“The theme of social justice hits home with our generation,” said Jeremy Colliver, youth minister at Faith Baptist Church in Georgetown, Ky., and a student at the Baptist Seminary of Kentucky.

“I think our generation’s mission lies in not just changing lives but changing communities. This retreat has been beneficial because it has brought in people who are experts in their field and who have offered theoretical and practical application.”

Young leaders in attendance also participated in a variety of workshops each day, including sessions on hunger and advocacy, terrorism, economic justice and immigration.

Adam Taylor and Suzii Paynter were the retreat’s keynote speakers. Taylor is a senior director at Sojourners/Call to Renewal, a 34-year-old Christian organization that integrates spiritual renewal with social justice. He spoke to attendees about poverty, HIV/AIDS and advocacy.

“As Christians we are called to the role of justice and the role of compassion,” Taylor said. “Jesus healed people’s pain, but he also spoke out against the things that caused people pain.”

Paynter serves as the director of the Texas Baptist Christian Life Commission, ethics and public-policy arm of the Baptist General Convention of Texas.

“We are a country where our direction is determined by the voices that speak and are listened to,” Paynter said. “If we don’t speak, that voice isn’t there. We often have an assumption that someone is speaking for us, so we don’t speak. I think that makes Jesus weep.”

Posted: 2/16/07

RIGHT or WRONG?
Homosexuals in the church

Please help our congregation answer a couple of questions we have been discussing: “To what degree should homosexuals be accepted in church? And what role(s) should they be allowed to take in church?”

I commend your church for its conversation regarding such a sensitive and potentially divisive issue. More churches need to follow your lead in frank and open discussions of this subject as they seek God’s guidance.

Not addressing the issue ignores the reality that many, if not most, churches already have homosexuals attending services. Studies have shown about 4 percent to 12 percent of the population has homosexual tendencies. That percentage equates to between eight and 24 people for a church with 200 people in attendance. Many churches already accept homosexuals, although they have not explicitly chosen to do so.

The struggle then is not so much with accepting homosexuals as it is with accepting “open” homosexuals. Many homosexuals have not consciously chosen their orientation, and many struggle with and resist those feelings. A congregation’s gracious acceptance of homosexuals might allow them a safe place to disclose their orientation and their struggles. They also could receive the support and encouragement of a caring people, which could help them to overcome any guilt that society and families have heaped upon them.

Churches need to be clear that they cannot bless homosexual activity, for it violates God’s ideal for sexual expression. While people may not select their orientation, they choose whether or not to be sexually active. (By the way, that statement also applies to heterosexual activity as well. Sexual desires and urges are not the driving force of the human personality.) Many never act on their homosexual feelings.

Churches need to recognize this discussion is shaped by a long history of sexual stereotypes, myths and fears. Let me dispel some of these. People with homosexual leanings are no more sexually active or promiscuous than heterosexuals. They are not inclined to make unwanted sexual advances.

The question about what role(s) the homosexual should play is more difficult. Churches have the responsibility to establish and maintain standards of godly behavior. That is part of “teaching them to observe all things.” Disagreements may arise over these standards, but we cannot deny their existence or the need for them.

A church’s policy on roles of appropriate behavior should include more sins than homosexuality. Sexual sins are not the only ones that need to be discussed when we assign responsibility. People’s attitudes toward their sins should be more determinative than which particular sins are singled out. People who flaunt their sexuality (either homosexual or heterosexual) should not be placed in roles as spiritual leaders.

Dan Bagby, in his book Crisis Ministry: A Handbook, suggests discussion of this issue ought to occur “in an atmosphere of biblical assumptions so they (congregations) may gain understanding, balance grace with responsibility, respect differences in a Christ-like way, and determine what boundaries they believe are in keeping with God’s will.”

Consensus on this issue remains elusive, and likely will remain so for many more years. A word from the Apostle Paul seems appropriate as we continue this dialogue. “Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you” (Ephesians 4:32).

David Morgan, pastor

Trinity Baptist Church

Harker Heights

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.

Posted: 2/15/07

BaptistWay Bible Series for February25

Jesus still seeks followers

• John 21:15-23

By David Wilkinson

Broadway Baptist Church, Fort Worth

The Gospel that began with a prologue now ends with an epilogue. Scholars have suggested several plausible reasons for the addition of chapter 21, and there is probably more than one purpose at work.

The bottom line is that the fourth Gospel is made even richer and more complete with the accounts of the lakeside encounter between the risen Christ and seven of his disciples (vv. 1-14) and the intriguing dialogue between Jesus and Peter (vv. 15-19).

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

Do you love me?

Our focal passage (vv. 15-23) includes one final exchange between Jesus and Peter. No light is shed on whatever conversation may have transpired in private between Jesus and Peter after Peter had jumped from the boat and swam ashore ahead of the others who were toiling to drag ashore their sudden catch of fish. But after Jesus has served breakfast in a scene reminiscent of the Last Supper, he turns to Peter and asks: “Simon, son of John, do you love me more than these?” (v. 15).

The ambiguous phrase “more than these” can be understood in several ways: Do you love me more than these disciples love me? Do you love me more than you love these disciples? Do you love me more than these things—the boat, the fish, this way of life, etc.?

When his denial was prophesied at the Last Supper, Peter was certain he knew better than Jesus what he would do and boasted he would follow Jesus even to death (13:37-38).

In light of Peter’s boasting, the first alternative seems most likely.

Jesus asks the question three times. Just as he had thrice denied Jesus, Peter is given the opportunity to affirm three times his love for Jesus. Further, Peter’s confession that only Jesus truly knows his heart now gives him the chance to follow.

A popular interpretation, following New Testament scholar Edward J. Goodspeed, points out that in the first two instances, Jesus uses the Greek verb agapaÿ for love but substitutes phileÿ in the third instance, while Peter uses the latter in each of his replies. Without following the exact form of the verb, the sense would be as follows: “Simon son of John do you agapaÿ love me more than these?” “Yes, Lord; you know that I phileÿ love you.” “Simon, son of John, do you agapaÿ love me?” “Yes, Lord; you know that I phileÿ love you.” “Simon, son of John, do you phileÿ love me?” “Lord, you know everything; you know that I phileÿ love you.”

Goodspeed and others stress the slight distinctions between the verbs. Agapaÿ, the same verb that appears in John 3:16, is used of divine love and often carries the connotation of will or purpose as well as affection. Phileÿ often suggests affinity, friendship or fondness. The New International Version brings out the possible nuance between the verbs by translating agapaÿ “truly love” and phileÿ “love.”

There certainly was less doubt about Peter’s attachment to Jesus than his will to love at all costs, and Jesus’ switch to phileÿ in the third question makes his probing of Peter even deeper, especially in light of Jesus’ reference to Peter’s martyrdom in verse 18.

This interpretation also helps explain Peter’s distress when questioned a third time, since Jesus would not only be challenging his love but would be implying it was superficial.

At the same time, it also is true both verbs express a high aspect of love and are used interchangeably in the fourth Gospel, even in the same context. Agapaÿ is used in 27 instances, referring to God’s love for humanity, one’s love for God, one’s love for another, and one’s love for things. Phileÿ is used less frequently (a dozen instances) but with the same connotations.

Whatever the distinctions in Jesus’ use of these synonyms, the larger point is found in the three-fold repetition that offers restoration to Peter.

Yet Peter’s restoration comes with a price. This is not a case of asking the question several times just to be sure Peter gets the answer right. Jesus doesn’t end with “Congratulations, Peter. You gave me the right answer.” Rather, the Good Shepherd who has laid down his life for his sheep (10:11-18) now passes the shepherd’s crook to this brash, impetuous, flawed-yet-faithful fisherman. While this task of tending the sheep may evoke tender pastoral images, there is nothing tender about the consequences. In his love for Peter, Jesus doesn’t pull any punches. For Peter, tending sheep will cost him his life.

Follow me

Jesus punctuates this three-fold question-and-answer session with the simple command to “Follow me” (21:19). Fred Craddock notes that “The command just stands there alone, without details, without suggestions, without further instructions.” Once again, the fourth Gospel’s emphasis on obedience is striking in its simplicity.

The Gospel ends where it began. Jesus’ invitation to his disciples-to-be to “Come and see” (1:39) had been followed by the command, “Follow me” (1:43). And so it is for us. We are invited to “come and see.” We are urged to believe. And we are commanded to follow Jesus, wherever that takes us.

Focus on me, not others

For Peter, nothing seems to come easily or simply. For Peter, faithful obedience would mean martyrdom, as it would for countless others since the first century. But martyrdom is not the only form of discipleship, as Peter discovered when he tried to deflect attention from himself to the Beloved Disciple (21:20-21). Jesus’ word to Peter was clear: The nature of your discipleship is not to be confused with that of any other. “The other disciples may be called upon to take another path, but that is not your concern. Christians are not to compare and contrast themselves with each other as though they were being graded on the curve. . . . Whoever takes the path of discipleship cannot know where it will lead. The disciples can only know that at the end of it is Christ,” Craddock wrote.

We are all tempted to compare ourselves to others. While we readily confess that following Jesus requires that we keep our eyes on Christ, at the same time we are aware of others in our peripheral vision, and we wonder about them. In response, Jesus lovingly but firmly reminds us, “What is that to you?”

Discussion questions

• In the exchange with Peter, Jesus offers not only forgiveness for Peter’s betrayal but healing and restoration. What is the significance of adding restoration to forgiveness?

• In what ways are we tempted to compare ourselves to other Christians in terms of our discipleship? How can we overcome this temptation?

Posted: 2/15/07

Explore the Bible Series for February 25

God never abandons his people

• Esther 8:3, 6-8, 11; 9:1-2, 20-22

By Howard Anderson

Diversified Spiritual Associates, San Antonio

It was customary for convicted criminals to have their property confiscated. The signet ring given to Mordecai signified his exaltation to Haman’s prime ministership.

Esther’s ability to handle the monarch was enviable. Mordecai was authorized to make a decree that the Jewish people could defend themselves. We see the vindication of the Jewish people’s enemies and the institution of the Feast of Purim held on the 14th and 15th days of Adar, the 12th month (February–March).

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Deliverance through legal means (Esther 8:3, 6-8, 11)

Esther, knowing danger still lurked ahead for her people, pleaded passionately for their lives before the king. The queen continued to receive the blessing of the monarch as he again extended the golden scepter to her. Courageously, Esther implored the king to revoke Haman’s hateful decree against all the Jews in the empire.

“How can I endure to see the evil that shall come unto my people? Or how can I endure to see the destruction of my kindred?” The questions reinforce Esther’s affecting and special plea to her king.

Mordecai had heard Esther’s entire presentation to the king. Ahasuerus, by reiterating what he already had done, communicated his support for Esther and her people.

In the Persian Empire, a royal decree could not be altered, but a second one could invalidate it; therefore, the king instructed Mordecai and Esther to write a second decree. The second decree would carry all the weight of the former one—but would reverse the expected results.

Verse 11 has occasioned controversy about whether the Jewish people were unethical toward their enemies. The Jewish people were given permission to slaughter even the wives and children of any people that would attack them; however, the Jewish people may not have carried out what was permitted, but killed only the men who attacked them (Esther 9:5, 6).

Christians in democratic societies have responsibility not only for obeying laws but also for doing what they can to influence just and equitable legislation.

Deliverance through victory (Esther 9:1-2)

On the 13th day of the 12th month (Adar, February-March) when the first decree was to be executed, and on the day the enemies of the Jewish people hoped to have power over them, they gathered in all the cities of the 127 provinces of the empire to “lay hands on” or kill their foes. The enemies of the Jewish people could not succeed in their assault against them due to a fear of them.

The officers of the king in all of the provinces helped the Jewish people. The fear of Mordecai, the new Grand Vizier, and his people fell upon all nations. As a result, the Jewish people were saved. Mordecai became great in the king’s house so that his fame went throughout all countries, and the Jewish people gained the victory over their enemies.

We can rely on the Lord to help his people take advantage of legitimate means of defeating those who would harm them.

Posted: 2/15/07

Bible Studies for Life Series for February 25

Sometimes it takes faith to find the proof

• John 6:30-31,35-36,41-47,66-69

By Kenneth Lyle

Logsdon School of Theology, Abilene

Several years ago, a popular movie about the business relationship between a down-on-his-luck sports agent and an aging football star brought the phrase “show me the money” into the popular culture. When people wanted to express their desire for sound, sure, reasoned proof of the facts, they would say “Show me the money!” The lesson for this week demonstrates that this familiar desire for absolute proof also infiltrates our religious sensibilities. Many in society and in church say, “Show me the proof” of God’s existence, of miracles, of Jesus’ death and resurrection.

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People want proof. While fewer and fewer skeptics choose to engage the faith claims of the church with meaningful dialogue, those who do often seek objective proof of the existence God and the facts of Jesus’ life, death and resurrection.

Ironically, in recent history, the demand for absolute incontrovertible proof comes less often from skeptics and more often from committed Christians seeking to bolster their faith claims with hard scientific and historical facts. Seminars and centers abound that seek to provide scientific proof of the biblical accounts of creation, the flood, plagues and miracles. The faithful need not take issue with these efforts except to recognize that “Show me the proof” often falls on the lips of church folk and skeptic alike.

The Gospel of John originally spoke to an audience not too different from our contemporary setting. John’s first century church was made up of people from a different time and place than the people and events recorded in the Gospel. Writing to Christians and interested non-Christians in the late first century, John tells the story of Jesus to people who had not seen Jesus in person or heard his teachings directly.

John’s Gospel message moves the reader steadily toward a decision about the veracity of the claims made about Jesus. At the conclusion of the narrative, John bluntly states: “Jesus did many other miraculous signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (John 20:30-31).

At a primary level, John understands people need “proof” in the form of signs in order that they may believe Jesus is the Christ, the Son of God. John carefully records seven “signs” that point to and confirm Jesus’ identity.

The ironic twist in John’s presentation of the story of Jesus is evident when we recognize that whenever proof is offered, it almost always is ignored or misunderstood. John explicitly demonstrates this interplay between “seeing and believing” “seeing and not believing,” and “not seeing and yet believing” in the account of Jesus' resurrection appearance to Thomas.

After hearing about Jesus’ resurrection, Thomas states, quite rationally, that he will not believe in the resurrection unless he sees Jesus stand before him. “Doubting” Thomas gets his wish, and a word from Jesus praising belief that does not come from direct experience: “Because you have seen me, you have believed; blessed are those who have not seen and yet have believed” (John 20:29). The hard, surprising truth of John’s gospel message is that faith trumps sight or experience. The gospel offers proof, but ultimately following Jesus is a matter of faith.

Such is the case in the focal passages for this lesson. As expected, the action of chapter 6 centers on another Jewish festival. John continues to demonstrate that Jesus is Lord over the Jewish institutions, and here the focus is on Passover (v. 4).

When we read this account with our Old Testament ears, echoes of the exodus ring clearly. In the opening verses (vv. 1-15), Jesus feeds a great multitude of people, and we remember God’s provision of food for the wandering tribes (Exodus 16:4-12). As Jesus’ strides out onto the water of the Sea of Galilee (vv. 16-24) we recognize God’s control over water, as at the crossing of the Red Sea (Exodus 14:13-30). In the manner that God speaks to Moses from a burning bush—“I AM WHO I AM” (Exodus 3:14), Jesus speaks to disciples in a storm-tossed boat—“It is I” (v. 20). The second “I am” statement of the chapter comes in verse 35 and makes the identification of Jesus with God explicit, “I am the bread of life.”

Jesus is the manna from heaven. Jesus is God who controls the wind and the waves. Jesus speaks correctly when he self-identifies as “I AM.” The signs are there for all to see. There is no lack of proof offered, but tragically, ironically, the people gathered around Jesus desire more proof: “What miraculous sign then will you give that we may see it and believe you? What will you do?” (v. 30). Jesus engages their intellectual curiosity, arguing that proof does not yield faith (vv. 35-36; 41-42), and that faith comes as a gift from God (vv. 43-47). Jesus’ effort to “reason” with those who demand proof meets with murmuring, grumbling (v. 41, 61) and ultimately rejection—even by some of Jesus’ followers (v. 66).

The question remains: What proof is necessary or possible? Even in the face of exacting proof, some willfully reject God’s gracious initiative of relationship. Others receive the nourishment of manna from heaven without yielding the Lordship of Jesus Christ. Still others recognize the gift of God in Jesus Christ—a recognition that comes by faith and not by sight. An experience of Jesus, a seeing of Jesus, a belief in Jesus that comes as a gift from God.

Discussion question

• How do you understand the relationship between proof and faith? Between “seeing and believing” and “not seeing and believing?”

• Respond to the claim that in John’s Gospel “faith trumps sight or experience.”