Posted: 3/14/06

American hostage found dead in Iraq

By Robert Marus

ABP Washington Bureau

WASHINGTON (ABP)—The lone American among four Christian peace activists who have been held captive in Iraq since November was found dead in Baghdad March 9, multiple news sources reported.

The body of Tom Fox, 54, was found in a garbage dump in the western part of the city. His hands were bound, and he had a single gunshot wound to the head.

Fox’s kidnappers had demanded the release of all Iraqis detained by United States and British forces and Iraqi police in exchange for the four hostages’ lives. In one of the story’s bitterest ironies, Fox and the other activists had opposed the U.S.-led war in Iraq, as well as the detainment of Iraqi prisoners who have not been formally charged with crimes.

The news came only three days after a videotape showing Fox’s British and Canadian colleagues still alive had buoyed hopes for the group’s loved ones and supporters. But Christian Peacemaker Teams, the group under whose auspices Fox traveled to Iraq, hinted at the time that they took Fox’s absence from that video as an ominous sign.

“In grief we tremble before God, who wraps us with compassion,” Christian Peacemakers leaders said in a statement released after Fox’s death. “The death of our beloved colleague and friend pierces us with pain…. We mourn the loss of Tom Fox, who combined a lightness of spirit, a firm opposition to all oppression, and the recognition of God in everyone.”

Fox was abducted Nov. 26 in Baghdad, along with Norman Kember, 74, who is a British Baptist; and Canadians James Loney, 41, and Harmeet Singh Sooden, 32. An Islamic group calling itself the Swords of Righteousness, previously unknown in Iraq, claimed responsibility for the kidnappings.

Gary Percesepe, director of the Baptist Peace Fellowship of North America, sent his group’s leaders an alert shortly after Fox’s death was announced.

“We continue in prayer for Norman Kember, Harmeet Singh Sooden, and James Loney, and call for their safe release—these who went peacefully to Iraq, on a mission of peace, who bear good will in their hearts for all men and women upon this earth,” he said.

Posted: 3/13/06

CYBER COLUMN:
Being human—in the family of God

By Jeanie Miley

As children of God, we are made in the very image of God, created just a little lower than angels.

And we are sinners.

On top of all of that, we who call ourselves Christian are brothers and sisters in Christ.

It’s a lot to ask of frail human beings, and yet the Scriptures include all three realities.

Driving home from our church retreat, I had plenty of time to think about our speaker’s wisdom and what it means to carry the responsibility and burden of the multi-faceted dimensions of being human. Pondering the trouble we humans have getting along in the family of God as brothers and sisters in Christ, it occurred to me that perhaps that is partly because we forget that each of us and all of us carry both the image of God and the tendency to sin.

It is an immature mind and childish thinking that insists that life fall into either/or, black/white, good/bad categories, being one or the other and not allowing for both. More than one thing can be true about almost everything and anyone, at any given moment, and maturity requires that our brains flex and bend enough to wrap around two realities at the same time. It is a grownup who can manage to tolerate ambiguity and ambivalence, paradox and irony and not lose his mind in the process!

It makes an enormous difference how I live in my community of faith when I can hold all three parts of my identity in tension. And I am a healthier member of the Body of Christ and a more loving and compassionate sister in Christ when I remember that my identity encompasses behavior, attitudes and speech that reflect an accurate image of myself.

I am, in fact, loving and nonloving. I can be generous and stingy. I am capable of being forgiving, tolerant and compassionate, as well as vindictive, intolerant and punitive. I have within me the capacity for tenderness and patience, and sometimes within the same day, I shock myself with my self-centeredness and insensitivity, toughness and impatience.

I am both courageous and fearful, noble and petty, selfless and selfish, often responding out of forces that I did not know existed in the underworld of my unconsciousness.

On any given day, I can behave as a mature adult and a petulant child, a cranky old woman and an idealistic adolescent!

It makes a big difference when I hold in consciousness the reality that my fellow brothers and sisters in Christ are, as well, made up of the complex and complicated motivations that I am and that all are made in the image of God and inclined to fall short of the glory of God.

And so, as we frail and fallible human beings stumble and falter together, attempting to be kingdom people while we strive to pay our bills and raise our children, solve our problems and fulfill our goals, we must be as patient with each other as God is with us.

Some people just want the “made in the image” side of human nature, and others focus only on our sin nature. Surely, we are called to the high and holy task of calling forth in each other that image of the divine that is stamped within our innermost being. Surely, we are called to give up being surprised at the sin nature in each other and use that energy, instead, to forgive one another.

Perhaps, if we can remember who we really are, and all of who we are, we can be better siblings in the kingdom of God.

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

Posted: 3/10/06

Three students arrested, charged
with nine Alabama church fires

By Hannah Elliott

Associated Baptist Press

BIRMINGHAM, Ala. (ABP) — Law enforcement officials arrested three men March 8 in connection with a string of nine fires at Baptist churches in rural Alabama.

Benjamin Nathan Moseley and Russell Lee Debusk, both 19-year-old students at Birmingham-Southern College, said they set the fires as a "joke," authorities said.

Moseley and Debusk appeared in federal court March 8 on charges of arson and conspiracy, according to the office of Alabama Gov. Bob Riley. Later that day, officials also arrested 20-year-old Matthew Lee Cloyd, a student at the University of Alabama in Birmingham.

If convicted, the students could face a minimum sentence of five years for each church they burned, according to U.S. Attorney Alice Martin. The three have a bail hearing scheduled for March 10.

"It's a good day for Alabama," Gov. Bob Riley, a Baptist, said at a March 8 press conference. The governor said that church members can "rest easier" knowing the fires did not constitute an organized attack on religion.

According to news reports, the suspects told authorities they initially set the fires as a “joke” and continued setting them in order to divert federal attention.

Joan Smith, a member of Antioch Baptist Church in nearby Fairview, told Associated Baptist Press she hopes the arrests create some closure for the churches affected by the fires.

“We just pray for justice and strength for the churches who went through this,” she said.

At the news conference, James Cavanaugh, an official of the federal Alcohol, Tobacco, Firearms and Explosives agency, said his department used forensic evidence in identifying the suspects.

"We did not have a tip," he said.

An ATF affidavit said Moseley told agents the suspects drove Cloyd’s Toyota 4Runner when they set fire to the first five churches, according to the Associated Press. Cavanaugh told reporters tire tracks found at six of the burned sites matched those from Cloyd’s vehicle.

Bibb County Sheriff Johnny Isaac did not return phone calls about the case.

The Bureau of Alcohol, Tobacco, Firearms and Explosives made the arrests. More than 100 ATF personnel sorting through more than 800 leads worked on the case in the days following the initial fires, which burned during the early morning Feb. 3. All told, arsonists set fire to nine Baptist churches in nearly two weeks. A tenth fire, although ruled arson, has yet to be connected to the initial nine.

Fires completely destroyed Ashby Baptist Church in Brierfield, Rehobeth Baptist Church in Randolph and Pleasant Sabine Baptist Church near Centreville on the night of Feb. 2-3. The other two churches, Old Union Baptist in Randolph and Antioch Baptist in Centreville, sustained damage but escaped complete destruction.

All of the churches but Pleasant Sabine belonged to the Southern Baptist Convention, the statewide Alabama Baptist Convention and the local Bibb County Baptist Association.

Another string of fires Feb. 7 completely destroyed the Morning Star Missionary Baptist Church, near Boligee, and Galilee Baptist Church in Panola. Dancy Baptist Church near Aliceville and Spring Valley Baptist Church near Emelle suffered some damage.

Police said at an earlier point during the investigation they suspected two young men of setting the fires. The likely motive for the fires was that the men simply liked to make and watch fires, federal agents said.

Grace Thornton of The Alabama Baptist contributed to this story.

Posted: 3/08/06

Lotz to retire as BWA general secretary

FALLS CHURCH, Va. — Denton Lotz announced Wednesday, March 8, his intention to retire as general secretary of the Baptist World Alliance.

He made the announcement during the BWA Executive Committee Meeting. Lotz, 67, said the process for selecting a new general secretary will begin, and he will set a date for his departure at a later time.

The BWA Personnel Committee will serve as the search committee. All six continental groups of Baptists are represented on the committee.

Lotz said he and his wife, Janice, had turned to Scripture, prayer and the council of wise friends in making the decision. He made the decision in complete freedom, with no pressure for him to retire, Lotz said.

BWA President David Coffey said the announcement causes a "heaviness of heart," but it "takes a really good leader" to know when it's time to make such a change. Coffey said it is a "great time to be a Baptist Christian" because the world body has attained a new level of maturity; and, as a result, this is a good time to begin the process of choosing a new general secretary.

Posted: 3/08/06

Two arrested in Alabama church fires

By Hannah Elliott

BIRMINGHAM, Ala. (ABP) — Law enforcement officials arrested two men March 8 in connection with a string of Baptist church fires in rural Alabama.

Ben Moseley and Russell Debusk, both college students in the Birmingham area, appeared in federal court on suspicion of burning 10 churches, according to the office of Alabama Gov. Bob Riley. Officials continue to search for a third person, Matthew Lee Cloyd, as a suspect in the case.

The Bureau of Alcohol, Tobacco, Firearms and Explosives made the arrest. The agency declined to comment directly on the arrests until a 2 p.m. CST news conference today.

On the night of Feb. 2-3, fires completely destroyed Ashby Baptist Church in Brierfield, Rehobeth Baptist Church in Randolph and Pleasant Sabine Baptist Church near Centreville. The other two churches, Old Union Baptist in Brierfield and Antioch Baptist in Antioch, sustained damage but escaped complete destruction.

All of the churches but Pleasant Sabine belonged to the Southern Baptist Convention, the statewide Alabama Baptist Convention and the local Bibb County Baptist Association.

Another string of fires Feb. 7 completely destroyed the Morning Star Missionary Baptist Church, near Boligee, and Galilee Baptist Church in Panola. Dancy Baptist Church near Aliceville and Spring Valley Baptist Church near Emelle suffered some damage.

Posted: 3/08/06

BaptistWay Bible Series for March 19

Do not forget the Lord’s provision for your life

• 1 Samuel 7:2-17

By Joseph Matos

Dallas Baptist University, Dallas

Gary Parrett recently lamented the changing of words and phrases in some long-favorite hymns in an attempt to update the text for modern worshippers (“Raising Ebenezer,” Christianity Today, January 2006).

As the title of his article reveals, one change to which he takes particular exception is that found in the second verse of Robert Robinson’s 1758 hymn “Come, Thou Fount of Every Blessing.” The line reads: “Here I raise mine Ebenezer, hither by thy help I’m come.”

Several substitutions have appeared, but of them, few correspond to the significance—both biblical and personal—behind Robinson’s use of the term “Ebenezer.” The rationale given for the change is that “Ebenezer,” for many, means something very different from what Robinson intended.

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But what lies behind this change (and those found in other hymns) is not the phrase’s failure to remain relevant for contemporary worshippers, but a lack of Bible knowledge on the part of those worshippers. This really is unfortunate, because it is just one example among hundreds in which hymns reflect direct biblical teaching and/or occasions on which the Bible’s teaching became particularly meaningful for the writers.

This means that where there is a question about the meaning of a text, we should inquire as to the basis for the words and phrases used. In this instance, such inquiry would lead us to 1 Samuel 7, an account of Israel’s deliverance by God.

Chapters 4-6 provide the background for the crisis described in this passage. Israel has been defeated in combat by the Philistines, their perennial foe. After assessing their losses, the Israelites (wrongly) determined the reason for the defeat was waging war without the ark of the covenant.

However, in a subsequent battle, despite the presence of the ark, the Philistines again defeated Israel. In addition, they captured the ark and, as prophesied, Hophni and Phinehas, the sons of Eli, were killed.

Upon hearing the bad news, not of his sons’ deaths, but of the capture of the ark, Eli himself fell over and died. While confidence in the ark did not result in victory for the Israelites, possession of the ark only provided misery for the Philistines. So they returned the ark to the Israelites.

Chapter 7 then opens with the Israelites mourning and seeking the Lord. Enter Samuel, who challenged them that if their mourning and seeking were genuine then they should act accordingly. He diagnosed their problem as divided loyalty between the Lord and foreign (Canaanite) gods and challenged them to return to singular devotion to the Lord. If they did that, God would help them defeat the Philistines. 1 Samuel 7:4 tells us they did just that.

If this pattern of sin, oppression, repentance (crying out to the Lord) and the appearance of a deliverer sounds familiar, it should. What we read in these verses is reminiscent of the plight of the Israelites described in the book of Judges, which plays itself out in the same cyclic pattern. In fact, Samuel is described as judging them (7:6, 15).

Upon the Israelites’ rededication to the Lord, Samuel gathered them at Mizpah (a significant meeting place prior to and during that time), and he interceded for them. For their part, the Israelites again expressed their repentance before the Lord in deed and word. They drew out some water, poured it on the ground and fasted. They then confessed, “We have sinned against the LORD” (v. 6).

The Philistines viewed this gathering as the perfect opportunity to attack Israel. Because of previous defeats, the Israelites again feared, but Samuel enjoined them to persistent prayer to God for deliverance. Samuel himself offered a sacrifice and “cried out to the Lord on Israel's behalf” (v. 9).

The Lord was quick to respond in defending Israel. In a manner reminiscent of past battles, God employed a form of natural catastrophic event (here, he “thundered with loud thunder” v. 10) to throw the enemy into a panic (see, for example, Judges 5:4-5). Such confusion opened the way for the Israelites to pursue and defeat the Philistines.

To commemorate the victory, Samuel set up a stone monument between the towns of Mizpah and Shen, naming it “Ebenezer” (v. 12), from two words meaning “stone” (eben) and “help” (ezer). The reason for the name is clear: “Thus far has the Lord helped us” (v. 12).

In reality, the name was a bit of an understatement. God did more then help. Before the Israelites pursued the Philistines, verse 10 reports “they (the Philistines) were routed” in front of them. Israel pursued those that remained.

Previously, Samuel faithfully proclaimed the word of the Lord, stabilizing an internal crisis (chapter 3). Here he turned the people back to God, averting an external threat. The Israelites learned once again that reliance upon the Lord only and not upon foreign gods, or even objects designed to point people to God (i.e., the ark), was the “help” they needed for deliverance.

By erecting the “stone of help,” Samuel did his part to provide Israel with a constant reminder of God’s provision. However, that God kept the Philistines at bay as long as Samuel lived (v. 13) and that Israel later asked Samuel for a king (chapter 8) suggest this was a lesson Israel soon forgot.

Recently, we sang Robinson’s hymn at church. The original line was there. What an opportunity to recall this story of deliverance. May we not follow Israel’s example and forget how God has helped us.

Discussion questions

• How often have you forgotten God's provision in your life?

• If you kept a record of God's provision and rescue in your life, what would be in there?

• What tangible thing can you do to remember what God has done for you?

Posted: 3/08/06

Family Bible Series for March 19

Celebrate when people come to Christ

• Luke 15:1-7, 11-13, 22-24, 28-32

By Greg Ammons

First Baptist Church, Garland

A theologian once said, “The church exists for those persons who are not members of it yet.” Do you agree with this statement?

So often, churches are content with those who are members of their congregation at the present time. There is minimal effort to reach the unsaved and little or no celebration when a person trusts Jesus by faith for salvation.

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It is astounding that a Sunday school lesson on this topic is needed. You would expect any Christian would be overjoyed when another person becomes a Christian. However, this is not always the case.

This unit emphasizes how to be effective followers of Christ. One of the characteristics of a devout follower of Jesus is a sense of celebration when a lost person becomes a Christian. In Luke 15, Jesus told three parables about lostness and the accompanying joy when the lost was found.

Manifest compassion (Luke 15:1-7)

One of the most famous passages spoken by Jesus was in response to a complaint from the religious leaders that Jesus welcomed and ate with sinners (Luke vv. 1-2). Jesus spoke three parables of lostness in response to their complaint. The first parable was of a lost sheep (vv. 4-7), the second was of a lost coin (vv. 8-10) and the third was of a lost son (vv. 11-24).

In each instance, Jesus emphasized the extent to which one would go to retrieve the lost item. The one who lost the item had compassion. Also, in each situation, there was an accompanying joy when the lost item was found. However, in the case of the lost son, there was no joy from the older brother. Jesus was making the point of the lack of compassion experienced by the religious leaders when our Lord welcomed sinners.

In the original language, the word “compassion” is a compound word with a rich meaning. When the prefix “sum-” is added to the root word “pathos,” (sumpatheo), it means “to bring your feelings together and be touched with the feelings of another.” We get the cognate “sympathy” in the English language from this beautiful Greek word.

Does this describe your feelings toward people who do not have a personal relationship with Jesus Christ? Do you honestly bring your feelings together and sympathize to the point of sharing their hurts and feelings?

Celebrate forgiveness (Luke 15:11-13; 22-24)

Jesus spoke a parable of a younger brother who demanded his part of his father’s inheritance now (v. 12). Legally, a father could give his inheritance while still alive. The son took the wealth and squandered it on a wild and lavish lifestyle (v. 13). The money was quickly gone, and the young man faced the dire conditions of a famine in the land (v. 14), while forced to feed swine (v. 15).

The young man came to his senses, noted his father’s servants back home lived better than he did and decided to go back to his father (v. 17). His desire was simply to be his father’s servant (v. 18).

The forgiveness the father extended to his son was complete. The father ordered his servants to bring the son a robe, a ring and sandals for his feet (v. 22). Each of these items represented sonship. The father had forgiven the young man completely and received him back as his son.

Then, the celebration of forgiveness began. The father ordered the fatted calf to be killed and a party be thrown in response to the son’s coming home (v. 23).

True forgiveness is accompanied by true celebration. Often, Christians rejoice they are forgiven by God, but do not rejoice over another’s forgiveness. In either case, forgiveness is cause for celebration.

Reject self-righteousness (Luke 15:28-32)

The main point of the story of the prodigal son is the response of the older brother. When you connect the brother’s response to the first two verses of the chapter, there is no doubt the point Jesus was making. He was showing the religious leaders’ complaint to be like the attitude of the older brother.

When the older brother noticed the party for the younger, prodigal brother, he was angered (v. 28). He asked why no party was thrown for him, since he had never left the father’s side. He didn’t even want to identify with his younger brother, as he called him “your son” (v. 30). There was no sense of joy from the self-righteous older brother.

Interestingly, the father could not enjoy the younger brother’s celebration because he had to console the older brother. Too often, today, it is difficult to enjoy the forgiveness God extends to sinners because so much time is spent consoling the older brothers in our congregations.

There is much irony in the conclusion of this story. The brother who was lost was found. Yet, the brother who never left home was on the outside looking in at the final celebration.

Self-righteousness is a dangerous sin. It creeps into the life of the most well-meaning believer and steals joy from the heart. As true followers of Christ, commit to reject any self-righteousness and truly celebrate when others come to Christ.

Discussion questions

• Do you demonstrate the kind of compassion God would expect?

• What keeps Christians from truly celebrating another’s forgiveness?

• Which of the brothers’ attitude most closely resembles yours?

Posted: 3/08/06

Explore the Bible Series for March 19

Share the refreshment of Christ with a thirsty world

• Isaiah 7:1-12:6

By James Adair

Baptist University of the Americas, San Antonio

Much of the material in Isaiah 7-12 is familiar to us as passages associated with Christmas, especially the Immanuel prophecy in chapter 7 and the descriptions of the ideal king/kingdom in chapters 9 and 11. It is worthwhile, however, to examine these passages apart from their New Testament applications, for they had great meaning in their original context in 8th-century B.C. Judah.

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Isaiah 7:10-16; 8:1-4

As a nation born out of revolution, Americans historically have had a tendency to root for revolutionary movements that attempt to overthrow dictators or other autocratic systems of government. However, for every falling Berlin Wall, there’s a Tiananmen Square massacre. For every overthrow of a Ceausescu, there’s a brutal repression by a Saddam Hussein of the Shiites and Kurds.

In the ongoing struggle between idealism (revolution) and realism (playing it safe), the historical circumstances dictate the more prudent course—unfortunately, usually after the fact.

King Ahaz of Judah faced a historical scenario in which he was king of a small client state of the massive Assyrian Empire, when two bordering states proposed a revolt against their overlord. His neighbors Israel (Ephraim) and Aram (Syria) undoubtedly reminded Ahaz of a similar coalition’s victory more than a hundred years earlier at the Battle of Qarqar, where a contingency of local states led by King Ahab of Israel turned back the Assyrian army.

The Israelite King Pekah may have called on Ahaz to remember the victories Yahweh had wrought for the nation during the exodus experience and urged him to have faith. Ahaz, however, refused to join the anti-Assyrian coalition, whereupon Israel and Aram attacked Judah in an attempt to put a new king on the throne who would join their revolution (this conflict is often referred to as the Syro-Ephraimitic War).

It is in this context that Isaiah came to Ahaz with the promise of deliverance, not from Assyria, the larger long-term threat, but from the Israel-Aram coalition, the more immediate threat. Considering the threat to his place on the throne, Ahaz understandably was worried, and he considered the prudence of calling on Assyria itself for assistance in his struggle.

Isaiah warned against this course of action, promising God would deliver Judah without the aid of Assyria (Isaiah 7:14-16). In the eighth-century B.C. context, the meaning of this passage is clear. A pregnant woman (Isaiah’s wife, according to 8:1-4) will bear a son, and before his second or third birthday both Israel and Aram will be destroyed by the Assyrians.

The heart of the promise, and the link to its New Testament application, is the symbolic name that is given to the child: Immanuel, God with us. In the midst of revolution against an oppressive overlord, God is with the people of faith, but God also is with those who choose to endure oppression, believing the time for revolt has not yet arrived.

It is in this latter circumstance that it possibly is the hardest to sense God’s presence. Those who are on top of the world believe God put them there, and idealists who are fighting (literally or metaphorically) for a cause also find it easy to believe God is on their side in their struggle for justice, but what about those who endure hardship with little hope of even long-term relief? Isaiah’s Immanuel message is to a nation in just such a situation. Now is not the time for revolt, the prophet says, and you will have to continue to endure the bonds of Assyria for a long time, but in the midst of it, God is with you.

Isaiah 12:1-6

About 4,000 years ago, a Babylonian gardener named Enlil-Bani found himself elevated to the throne of Babylon. It was not a promotion he wanted.

It was an annual custom for the real king to abandon the throne on New Year’s Day, because that day was considered especially inauspicious for the ruler of the people. A slave or prisoner would take his place on the throne, clad in royal garb, and the populace would mockingly bow down before him, honoring him as king. When the day ended, the “substitute king” would be removed from the throne and executed.

When Enlil-Bani began his reign as king-for-a-day, he must have wondered what he had done to anger the gods. As he sat on his mock throne, a servant of the real king, Erra-Imitti, suddenly came running into the courtyard where the substitute king was seated, and he shouted the dreadful news that the king was dead.

Seizing on this unexpected twist of fate, Enlil-Bani proclaimed it was the will of the gods for him to remain on the throne permanently, and he proceeded to rule Babylonia 24 years. Undoubtedly, he rejoiced in his salvation on that day and on many subsequent days, too.

Isaiah foretold a time in which the people of Judah would rejoice in their salvation as well: “With joy you will draw water from the wells of salvation.” The visual imagery is graphic. A well in the ancient Near East was a source of life, without which the inhabitants of an arid land would die of thirst. A well was a source of cool, pure water. Unlike a cistern, which filled when the rains came, but whose water quickly became lukewarm and a haven for mold and algae, a well offered refreshing, healthy water to quench the thirst and revive the spirit.

A well was a source of abundance. If a cistern cracked, it would lose its water, and in any case, during a drought the water would not be replenished. A well provided water in abundance, typically enough for an entire village, year in and year out. A well was a source of power. People argued over wells (Genesis 36:17-33) and even fought over them. To control a well or an oasis gave one power over one’s neighbors.

When the prophet spoke of drawing water from the wells of salvation (or wells that provide salvation), his listeners would have understood the importance of wells in their culture and the consequent value of the salvation. God’s salvation provides life, it refreshes, it is abundant and it offers power for living.

God’s salvation has eternal aspects to be sure, but it also is temporal. God wants believers to experience joy in this life as well as the next. Certainly the salvation the prophet proclaimed involved deliverance from the harsh circumstances of life, not just pie in the sky by and by.

God’s followers today still have access to the well of salvation. For Christians, it is interesting to note that in Hebrew the word “salvation” is “yeshua,” which is also the Hebrew form of the name Jesus. For us, salvation comes in the person of Jesus, but it is not intended for us alone. Just as a well supplies salvific, life-giving water in abundance, so our spiritual well, Jesus, provides us with life-giving living water, which we are to share with a thirsty world, so that they, too, may rejoice.

Discussion questions

• When has it been hardest for you to sense God’s presence?

• How will you go about leading someone to “the well” this week?

Posted: 3/07/06

Racketeering law can't be used against
abortion clinic protests, court rules

By Robert Marus

ABP Washington Bureau

WASHINGTON (ABP) — A unanimous Supreme Court declared Feb. 28 that a federal law originally aimed at mobsters can’t be used to shut down abortion-clinic protests.

The high court already ruled in 2003 that one federal anti-racketeering law cannot be used to ban protests that simply interrupt business at abortion clinics. That didn’t entirely resolve the dispute, however. The 7th U.S. Circuit Court of Appeals later said abortion providers could use a related law to sue protestors.

But the Supreme Court Feb. 28 sided with the protesters again, apparently bringing an end to a two-decade battle over the use of anti-racketeering laws to stop clinic protests.

The complex dispute had its beginnings in the 1980s, when a series of coordinated protests by anti-abortion-rights groups such as Operation Rescue caused havoc at abortion clinics nationwide. Abortion-rights groups sued, citing the racketeering laws in saying that the anti-abortion groups had entered a criminal conspiracy to shut down abortion clinics through a combination of protests, intimidation and threats of violence.

In its 2003 ruling, the Supreme Court invalidated a federal jury’s finding that the Pro-Life Action Network had violated anti-racketeering laws in 117 incidents. The justices said the protesters did not extort goods or money from the clinics.

But the 7th U.S. Circuit Court of Appeals, reviewing the case, ruled that there were four other incidents that involved threats of violence by abortion clinic protesters rather than the interruption of commerce—and that those threats were still punishable under federal law. The abortion protesters appealed that ruling back to the Supreme Court.

In the most recent ruling, the court said one of the laws in question, the Hobbs Act, doesn’t apply to violent acts or threats associated with interstate commerce but unrelated to extortion, rendering the abortion-rights groups’ complaints moot.

“We hold that physical violence unrelated to robbery or extortion falls outside the scope of the Hobbs Act,” wrote Justice Stephen Breyer for a unanimous eight-member court. Justice Samuel Alito, who was not on the court when the case was argued last November, did not participate in the ruling.

The court’s opinion turned on a narrow reading of the statute’s language, noting that the broader reading the abortion-rights groups sought would have unintended consequences.

“Respondents’ Hobbs Act interpretation broadens the act’s scope well beyond what case law has assumed,” Breyer wrote. “It would federalize much ordinary criminal behavior, ranging from simple assault to murder, behavior that typically is the subject of state, not federal, prosecution.”

The decision was rendered on two cases that the court combined, Scheidler v. National Organization for Women and Operation Rescue v. National Organization for Women.

NOW said the decision endangered women’s abortion rights.

“By vacating the injunction on narrow, technical grounds, the Supreme Court sided today with thugs and bullies, not peaceful protesters,” NOW President Kim Gandy said in a public statement released after the ruling.

Posted: 3/01/06

BaptistWay Bible Series for March 12

Samuel answers the Lord’s summons

• 1 Samuel 2:21-3:19

By Joseph Matos

Dallas Baptist University, Dallas

With Caller ID, we have the ability to know either the number or name of a caller, or both. But this technology has both a benefit and a drawback. The benefit is knowing before we answer who is calling. The drawback is the same as the benefit—we know before we answer who is calling.

This presents us with a dilemma—to answer or not to answer. Everyone at one time or another has screened calls. We tend to answer those calls from people we recognize, and sometimes we tend not to answer calls from those we do not recognize.

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In 1 Samuel 3, Hannah’s answer to prayer and the book’s namesake, Samuel, received a call from God. At first, Samuel misidentified who was calling him. Once he realized who was calling, however, Samuel had to decide whether to answer the call, and whether to obey God’s command. What were the circumstances under which Samuel heard from God? Let’s look at the situation.

While chapter 2 brings Hannah’s story to completion—in addition to Samuel as answer to her prayer, she had five more children (v. 21)—there appears not to be a similar happy ending awaiting Israel as a whole.

The spiritual depravity among Israel’s spiritual leadership was deplorable. Despite his own sincerity and devotion, the conduct of Eli’s sons was most reprehensible. Hophni and Phinehas were introduced in chapter 1 without description. Here a more complete picture forms—they were selfish, immoral priests, who ignored the rebukes of Eli. They showed disrespect for the sacrifices and engaged in illicit sexual behavior with women. The Lord now determined to put them to death and look elsewhere for suitable leadership.

God’s plan for Israel is alluded to in three ways in this chapter. First, in contrast to the sons of Eli, Samuel serves faithfully and grows spiritually. In language similar to that used later in describing Jesus’ maturation process (Luke 1:80; 2:40, 52), 1 Samuel 2:26 states “the boy Samuel continued to grow in stature and in favor with the Lord and with men.” The narrator impresses on the reader again that Samuel will play a special role in God’s work.

Second, God’s displeasure with Eli came via a “man of God” with predictions about the deaths of Hophni and Phinehas and with disconcerting news about Eli’s family legacy.

Third, within the description of Eli’s demise, the Lord offered assurance that “good will be done to Israel” (v. 32). This no doubt will be accomplished once the Lord raises up for himself a faithful priest, who will be obedient to his will, and one who would minister before his anointed one always (v. 35). How and when will this take place?

Chapter 3 opens with two comments that set the context for moving God’s plan forward. First, we again are given insight into the life of the boy Samuel: “he ministered before the Lord under Eli.” Second, we are told that “the word of the Lord was rare” in those days. However, the drought of God’s word was about to end.

One night, Samuel went to bed, taking his usual place in the tabernacle near the ark of God. But what occurred that evening was unexpected. Three times Samuel heard someone calling his name. It was the Lord, but he did not know this. Each time he heard the voice, Samuel ran to ask Eli what he wanted. However, Eli told Samuel he was mistaken; he had not called him.

The text then gives the reason for Samuel’s inability to identify the voice calling him. “Now Samuel did not yet know the Lord: The word of the Lord had not yet been revealed to him” (v. 7). For whatever reason, either the rarity of God’s word or the lack of instruction by Eli on how to identify the voice of the Lord, Samuel did not know who was speaking to him.

The text is instructive here because it says after this third time, Eli “realized that the Lord was calling the boy” (v. 8). Why was Eli himself slow in identifying the voice as the Lord’s? It’s only speculation, but the statement that the word of the Lord was rare in those days (v. 1) may indicate even Eli had forgotten how to identify it.

In any event, Eli instructed Samuel to return to bed and await the voice. If it came again, Samuel was to respond respectfully and receptively (v. 9). On the fourth time, the Lord “came and stood there” (v. 10) and called Samuel. With the identity of the voice recognized, Samuel answered.

God already had spoken to Eli of his fate, but in this encounter he charged Samuel with the unenviable task of communicating to Eli this fate was now immanent. Understandably, Samuel was fearful of delivering this message (v. 13). The next morning, however, after Eli’s pleadings, Samuel overcame his fear and told Eli what God had said.

After this, the Lord entrusted Samuel further with his word. He was with Samuel as he grew and Samuel handled the word of Lord faithfully (“he let none of his words fall to the ground,” v. 19). Even the people of Israel came to recognize Samuel’s status as a prophet of God.

Samuel would continue to serve the Lord in important ways. But it all came to pass because Samuel answered that first call.

Discussion questions

• How do you recognize God’s calling?

• What need might God be calling you to meet?

• How much courage will be required to serve the Lord?

Posted: 3/06/06

Paynter named interim CLC director

By John Hall

Texas Baptist Communications

DALLAS – Suzii Paynter, director of citizenship and public policy for the Texas Baptist Christian Life Commission, has been named interim director of the CLC.

Paynter was named interim director effective March 2. She assumes leadership of the commission weeks after the death of Phil Strickland, longtime CLC director. Her appointment was made by Charles Wade, BGCT executive director, with the assistance of Ron Gunter, BGCT associate executive director/chief operating officer.

Wade praised Paynter’s advocacy efforts in Austin and thanked her for her willingness to lead the CLC in a time of transition. She has led the CLC’s recent efforts to improve the lives of children and consistently led the charge to ward off the expansion of gambling in Texas.

“Texas Baptists are fortunate that we are able to call on Suzii Paynter to be our interirm director,” Wade said. “She has proven herself to be highly effective in advocating in the state legislature for the issues that Christians and Baptists hold dear.”

Paynter is the first woman to lead the CLC for any amount of time in the group’s history.

Paynter will continue serving as interim director until a permanent director is named. Seven people experienced in Baptist life were named to a search committee the same day Paynter was named CLC interim director.

Search committee members are: Jim Nelson, vice chairman of the BGCT Executive Board and member of Hyde Park Baptist Church in Austin; Ken Hugghins, chairman of the CLC and pastor of Elkins Lake Baptist Church in Huntsville; George Mason, pastor of Wilshire Baptist Church in Dallas; Michael Bell, BGCT president and pastor of Greater St. Stephen First Baptist Church; Patsy Ayres, member of First Baptist Church in Austin and former member of the CLC; Janie Sellers, member of First Baptist Church in Abilene and a member of the CLC; and Ellis Orozco, pastor of Calvary Baptist Church in McAllen and a former member of the CLC. Nelson will serve as the chairman of the committee.

The search committee will be building a profile of the ideal director and will work with “all deliberate speed” to name a new director, Wade said.

Paynter has served as the CLC citizenship and public policy director for five years. She served as a national literacy professional, professor and consultant for 25 years. In these roles she advocated for state and federal policy to provide systemic remedies for hard-to- teach populations.

Previously on the faculty at Stephen F. Austin University and Baylor University, she has been an advocate for religious liberty issues, literacy and early intervention for high-risk children.

Paynter has served in leadership in many Baptist groups and institutions. Currently, Suzii serves on the Cooperative Baptist Fellowship Coordinating Council and is a recent board member and officer of the Baptist Joint Committee, Religious Liberty Council and Whittsett Baptist Heritage Society.

In the Austin community, Paynter has served as president of the Samaritan Counseling Center Austin and is a board member of Texas Impact and the Literacy Coalition of Central Texas.

Her husband, Roger Paynter, is senior pastor of First Baptist Church in Austin, where Suzii is a frequent teacher and ordained deacon.

Paynter earned a bachelor’s degree from Baylor University and master’s degrees from Stephen F. Austin University and the University of Louisville.

Posted: 3/06/06

Getaway car found in Alabama church fires

By Hannah Elliott

Associated Baptist Press

BIRMINGHAM, Ala. (ABP)—As they continue to evaluate evidence in a recent string of 10 church fires in rural Alabama, federal investigators have come one step closer to solving the case: They found the getaway car.

“It was a key piece of the puzzle,” said Jim Cavanaugh, director of the Bureau of Alcohol, Tobacco and Firearms. “That puts our investigation back more focused than before.”

While the vehicle didn’t prove to be the same dark-colored SUV authorities initially sought, it came as an “important discovery” in a case that continues to mystify investigators.

Arsonists burned 10 Baptist churches in rural Alabama in less than a month. Nine of the fires, including five on Feb. 3 and four on Feb. 7, are related. Investigators called a 10th fire on Feb. 11 arson, but they have yet to determine its relation to the others. They also continue to withhold some details of the case, saying they need to conceal some of their work in order to “leave no stone unturned.”

Subsequent fires in Mississippi and Georgia have caused alarm as well. A fire described as arson burned Spring Beulah Church in McComb, Miss., Feb. 26. Harmony Grove Baptist Church in Roswell, Ga., sustained major fire damage Feb. 27. Authorities said neither of the latest fires are related to the Alabama fires.

As they continue to wade through more than 700 leads, investigators suspect the culprits are two men in their 20s or 30s who may be close friends, based on information taken from witnesses and behavioral profiles.