Posted: 2/04/05

On the move

Amanda Bludworth to Salt Creek Church in Early as minister of youth.

Joe Brady to First Church in Centerville as minister of music/ education.

Thomas Brisco to First Church in Haskell as interim pastor.

Terry Colley to the Baptist Church of Driftwood as pastor.

James Heflin to First Church in Munday as interim pastor.

Brandon Hixson to First Church in Dawson as minister of education.

Ken James has completed an interim pastorate at Cedar Shores Church in Morgan and is available for supply and interim at (254) 867-6257.

Brad Moreland to Petty's Chapel in Corsicana as minister of youth.

Rusty Mott to Memorial Church in Corsicana as minister of youth.

O.E. Permenter to Faith Church in Corsicana as interim pastor.

Floyd Petersen to Trinity Church in Corsicana as pastor.

David Reaves to First Church in Kerens as minister of education and youth.

B.F. Risinger to Westside Church in Corsicana as interim pastor.

Scott Shaw to First Church in Hillsboro as music minister.

Carl Shroyer to Elm Grove Church in Lubbock as pastor.

Linda Smith to Shady Oaks Church in Hurst as preschool/ children's minister.

McRae Sullivan to New Life Church in Covington as interim pastor.

Posted: 12/13/05

BaptistWay Bible Series for Dec. 25

For the Christian, ‘neighbor’ is a broad term

• Luke 10:25-37

By Christina Harvey

Logsdon Seminary, Abilene

Who is your neighbor? Who is sitting next to you right now? Who lives next door to you? As you think about these questions let us continue to discuss how we can be obedient disciples of and for Jesus.

Our lesson begins with an expert in the law standing to ask Jesus a question. This would suggest Jesus was teaching, and the others were sitting around listening. The expert in the law asked Jesus what he needed to do to inherit eternal life.

Jesus, as usual, asked the man a question in return. Jesus knew the man was an expert in the law, so he asked the man to interpret it. Of course, the man knew what the law said about loving the Lord our God with all our hearts and with all our souls and all our strength and with all our minds. And he knew the law teaches us to our love our neighbors as we love ourselves. After the expert in the law responded, as if to try to prove Jesus wrong, he asked who was his neighbor.

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Jesus continued his teaching to the expert in the law and to the crowd that was listening. He shared the story of the Good Samaritan. As we take a look at this story, let’s look at the cultural aspects of the characters.

First of all, the man going from Jerusalem to Jericho who was left for dead was probably Jewish. No stress is put on his nationality because it is not important; his need for help is.

The first man who walks down the road is a priest. We all should expect the priest to quickly come to his aid, but are surprised when he does not. During this time period, it was written in the law that if you came in contact with a dead person or blood you would become unclean or impure.

If the priest were to become unclean, he would not be allowed to serve in the temple. Further, he would be required to go through ceremonial rituals to regain his purity. Those rituals took time. The priest was not willing to take the time to help this man in need because he was following the law of staying pure. So, to stay pure, he crossed to the other side of the road and continued on his way.

Next came a Levite, another religious leader. He was curious and walked past the injured man, but just like the priest, he did not help. The Levite probably chose not to help for the same reason—he did not want to become impure.

Last, we see a Samaritan pass by the man. This would not have been the character the expert in the law or the crowd listening to Jesus would have expected next. There was a deep hatred between the Jews and the Samaritans.

The Jews saw themselves as pure, direct descendents of Abraham, whereas Samaritans were Jews who intermarried after the exile to other people within the kingdom. The Samaritans were considered impure. The Samaritans shared many traditions with the Jews, but did not use exactly the same Scriptures nor worship in the same place or way as the Jews. The Samaritans likewise disdained the Jews.

This Samaritan not only stopped to help the man dying alongside the road, he went out of his way to care. The Samaritan cleansed and bandaged the wounds, thus preventing further complication of infection or pain. He then placed the man on his donkey. Now the Samaritan had to walk to Jericho. He came to an inn and paid two denari—enough for a two month stay—for the injured man’s care. He also promised the inn keeper to reimburse him for any addition costs.

After Jesus finished sharing the parable, he asked the expert in the law which was a neighbor in the story. Not willing to even say the word “Samaritan,” the expert in the law replied, “the one who showed mercy on him.”

Throughout the whole discussion with Jesus, the expert of the law never got it. He knew the law and knew he needed to love his neighbor, but he believed his neighbor was whoever he felt like helping.

As we look at this story and reflect on who is our neighbor, we must remember Christ showed love to all people. Christ calls us to show love and mercy to those around us whether they are black, white, brown, Muslim, Jewish, Christian, atheist—or whatever. Followers of Jesus who are obedient and genuine reach out in generous, unselfish, impartial loving concern to all others in need.

Romans 3:23 reminds us “all have sinned.” That means all of us need God’s mercy. In Matthew 5:7, Jesus taught that God is happy with the merciful. He has shared his mercy with us in abundance. How can we, as his disciples, fail to share care and mercy with those around us? You see, as Jesus teaches us in the parable today, the question is not “Who is my neighbor?” Instead, we must ask ourselves “Whose neighbor am I?”

Discussion questions

• Which character in the parable do you most represent? Why?

• What keeps us from helping those in need around us?

• Who is the person in need you find it hardest to help? Why?

Posted: 12/13/05

BaptistWay Bible Series for Christmas

The story of Christ’s birth is a story of love

• Luke 2:1-20

By Jeffrey Lee

Logsdon Seminary, Abilene

“It’s a boy!” “I got the promotion!” “I’m getting married!”

These all are wonderful things and good news, but the greatest news of all is, “Today, in the town of David, a Savior has been born to you; he is Christ the Lord” (v. 11).

That truly is the gospel. Our Lord and Savior, Jesus Christ, the Son of the Most High God, Prince of Peace, Emmanuel was born in a stable with shepherds and livestock as the only witnesses, and was placed in a manger.

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We have an account of the birth and infancy of our Lord Jesus: having had notice of his conception, and of the birth and infancy of his forerunner, in the preceding chapter. The first-begotten is here brought into the world; let us go meet him with our hosannas, blessed that he came to save us.

If ever there was an opportunity for God to enact his plan with a majestic flourish, it was at Jesus’ birth. But God did not presume upon humanity when he stepped in to redeem it. There was no pretense in this arrival.

Rather, God chose to identify in the humblest way with those made in his image. The story of Jesus’ birth in the book of Luke mixes praise with simplicity. Its contrast to the birth of John the Baptist is remarkable. John’s birth was announced in the capital, at the temple, in the center of the Jewish nation. But Jesus arrives in rural anonymity. John is the child of a priest and his righteous wife; Jesus belongs to Jews of average social status.

Yet it is Jesus’ birth that draws an angelic host. Once again, appearances are deceiving. As humble as the setting is, his birth is accompanied by the attention of the heavenly host. The shepherds who are privileged to share in the moment become bearers of a story full of wonder. Jesus’ birth is more than a cosmic event; it is the arrival of divine activity that should provoke joy, reflection and attentiveness. That is why Mary ponders these events and the shepherds return glorifying God.

Jesus’ birth sparks joy, surprise and wonder. All these emotions flow from the experience of the shepherds, who observe with amazement as heaven confesses the child’s identity (vv. 10-11). The major offices of Jesus are confessed in one sentence: he is Savior, Lord and Christ—that is, deliverer, master and anointed king.

As unbelievable as it may seem, the one with authority over salvation spends his first nights not in a palace but in the open air among simple people like the shepherds. Born in the ancient equivalent of a tent village, Jesus arrives to fulfill God’s promise.

All the imagery shows God’s concern for people regardless of their social status or vocation. He cares for all and identifies with all. The praise of the heavenly host offers honor to God and peace to “men on whom his favor rests” (v. 14).

In addition, there is the shepherds’ “glorifying and praising God for all the things they had heard and seen” (v. 20). This birth is no mere arrival of a new life, as poignant as each such event is.

The story is not told so that hearers can identify with the new mother and father or enjoy a story of hope, of a touching birth in humble surroundings. This birth has value because of whose birth it is.

The shepherds have found the angel’s words were true, that events have transpired “just as they had been told” (v. 20). God’s word is coming to pass; his plan again is strategically at work. They break out in praise to God because he has sent Jesus, the Savior, Lord and Christ.

When Mary came to be “with child” it was before Joseph and she were married. According to Jewish custom, this was very inappropriate, but Joseph married her even though it was not his child. This is an incredible portrait of family. Jesus was born into a wonderful loving family that shaped his childhood and had an integral role in His ministry. It is a blueprint of family and ultimately the family of God.

When we become members of God’s family a miraculous transformation occurs in us. We move from selfishness and being selective on who we care about to loving others fully and unconditionally.

We are to love each other as brothers and sisters in Christ. Family is a meaningful thing that should not be broken easily. Friends come and go, but family is constant.

We know many people come from difficult family situations. We, the church, are Christ’s family. We may disappoint each other—and Christ, but Jesus does not disappoint us. He loves us with an unadulterated and unconditional love.

This love we find in Jesus is the greatest gift: “For God so loved the world …” (John 3:16). Christmas is a story about God’s love for us, his children. And he offers us a chance to join his family. It is he who brings us into the family of God.

We are to love as Christ loves, with every breath that we take. This is how we spread light into a dark world. Christ’s love shines through us and we proclaim as the angels did, “Glory to God in the Highest, and on earth peace to men on whom his favor rests” (v. 14).

Discussion questions

• Why does Christ’s birth bring such joy?

• How should we as Christians live as family and community with one another?

Posted: 12/13/05

Explore the Bible Series for Dec. 25

Good news: Jesus Christ is born

• Luke 2:8-20, 36-38

By Trey Turner

Canyon Creek Baptist Church, Temple

My wife and I have three children under 10 years of age. The youngest recently turned 2, so Christmas is a new set of joys for him.

After the house was decorated, both inside and out, Garrison began to explore the newness of trees, ornaments, lights, fireplace tools and a dancing snowman which he torments hourly. The snowman’s small black stovepipe hat had been hot-glued on, so some black remains in three conspicuous places. Now the joyful singing and dancing fool is looking quite stressed and appears to be pitifully balding underneath that hat. Doubtless, his song is the favorite Christmas song for our son, Garrison.

I am glad my children remind me of Christmas surprises. Christmas must keep its surprises—its freshness. Christians are most filled with the meaning of Christmas when they are reminded of the good news of Jesus born at just the right time.

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Mark Twain recalled a story about when he seemed to go unrecognized on a train. On it, he saw a man who was reading The Adventures of Huckleberry Finn. Twain asked what he thought of the book. The man replied, “I wish I had never read it.” Shocked, Twain inquired why. “Because, I can never read it for the first time again.” Let us pray for the surprise of Christmas this year, again.

Receive good news (Luke 2:8-14)

Both good and bad news breaks into life. Here, the shepherds are surprised by the brilliance of God’s glory present with this messenger. The messenger from heaven tells the shepherds to calm themselves; he has come to announce good news, not bad. The long-awaited anointed one had now been born.

This gift is good news because God’s offer of salvation begins in his heart and his will. It is a gift delivered to humanity and now gloriously announced to society’s seemingly insignificant ones. God’s glory and peace coming to rest among ordinary people. The surprise is that it is not first a message to high religious officials or seekers. The message is given to the forgotten. This is the height of grace.

Report good news (Luke 2:15-18)

The shepherds had received God’s wonderful announcement and believed it, running now to see for themselves. Good news puts the one receiving it on a new course. The shepherds could not simply do what they had been doing. They went to see what God had announced. The shepherds found everything just as the angel had said.

They did not keep this wonderful news for themselves. If it is worth receiving, it is worth sharing. The shepherds astonished everyone who heard them tell what the angel spoke to them about this child. The hearers must have been astonished about what the shepherds were saying, but equally astonished that their lives were so profoundly affected.

Like the shepherds, we communicate so much with our gestures, facial features, excitement and other visual cues. Doubtless, Christians are to verbally tell the good news, but we also show proof of that life changing relationship.

Praise God for good news (Luke 2:19-20)

There seems to be two example praises for God in these verses. First, there is the praise to God as Mary reflects on God’s word and action. She considered what God said and treasured his promises in her heart.

The psalmist says treasuring God’s word in our hearts can make an eternal difference in avoiding sinful behavior (Psalm 119:11). God is pleased when believers crowd out wrong values replacing them instead with God’s values.

Similarly, there is the outward and expressive praise from the shepherds. They were not simply joyful, but expressing joy in God’s wonderful gift. Critical reflection of God’s activity brings inward and then outward joy and trust.

I hope that through the Christmas season people can see the results of inward reflection—that is outward joy and praise to God.

Thank God for good news (Luke 2:36-38)

Joy is pleasing to God—especially joyful praise to God, but direct thanks is important. Anna had been serving the Lord and waiting on his fulfillment of the promised one. Upon seeing the Christ child, she thanked God for the long awaited fulfillment.

Lord, thank you for my redemption. Thank you for your continued work to let your salvation work its way out as I hear you speak, I believe and act on that belief and I express joy in light of your faithfulness. Let me always come back to say thank you.

Of the 10 lepers Jesus sent away healed, he gave a special gift to the leper who returned to express gratitude for his being made well. His reward was that he was made whole—internally (Luke 17). Maybe gratitude will reveal its own blessing this Christmas.

Discussion questions

• How have you seen joy this Christmas? What has been a joy for you this season?

• Does Christ remain a source of joy for you? If so, in what way do you experience him as good news?

• What do others miss by not knowing the meaning of this message? If all people have is Christmas and no Christ, what do they have?

• How can you share with someone the Christ of Christmas?

• How have you praised God this Christmas? How have you thanked Father, Son and Holy Spirit for their presence and work?

Posted: 12/13/05

Family Bible Series for Dec. 25

Jesus is our conduit to the realm of heaven

• Matthew 1:18-25; 2:1-2, 11

By Donald Raney

Westlake Chapel, Graham

There is within humanity an inherent sense that there is more to reality than what we experience in the physical world. We seem to instinctively know that there is a supernatural spiritual world beyond our senses from which we have become disconnected. There seems to be a spark of that spiritual world within us which creates within us a longing to reconnect with the spiritual realm.

The history of religion is a history of humanity’s quest to find the path that would lead to such a reconnection. Today, each of the great religions of the world attracts millions of adherents who firmly believe they have found the path that leads to God or to a reconnection with the spiritual source of all life.

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Over the past several decades, it has become widely accepted that, since all religions claim to lead to the same place and since all religious claims are inherently based on faith, no one religion can truthfully claim to be the only true path. Yet this is exactly what Christianity claims.

What is the basis of such a claim and how should one respond to this claim? There is perhaps no better time to examine these questions than on the day when Christians around the world celebrate the birth of the central figure in all of Christianity.

Matthew 1:18-20

While each of the gospels record the events surrounding the birth of Jesus in different ways, each of them maintains his birth was the work of God. All four gospel writers clearly assert Jesus is indeed the Son of God. Here in these three verses, Matthew states twice that Jesus was conceived through the Holy Spirit.

For Matthew, whose gospel was written specifically for Jewish believers, this point especially was important to establish Jesus as the promised Messiah. Yet these gospel writers also were concerned that their readers understood that Jesus also was fully human. He chose a human mother and went through all of the normal parts of a human birth.

This was indeed what made this story unique. When God chose to come and live among us, he chose to live as one of us. He took on human flesh with all of its limitations and frailties. He had earthly parents and experienced all of the stages of human childhood, adolescence and adulthood. Jesus was thus fully human and fully divine. Only by doing so could he truly know our experience of life. By becoming one of us, he also was able to give us a concrete example of a life lived in full righteousness before God.

Matthew 1:21-25

Today, children primarily are named after a highly regarded relative or family friend. During biblical times, the naming of children was a sacred act. The name given was seen as a prophetic statement regarding the child’s future character or purpose.

In announcing the birth of God’s Son, Matthew records two names by which he would be known. These two names correspond to the two names for God found in the Old Testament.

The first name is Immanuel. This name is first found in the Old Testament prophecy of Isaiah and means “God with us.” This name incorporates the divine name Elohim which most often refers to God as the Almighty transcendent Creator. Thus the name Immanuel assures us it is the power and authority of the transcendent God that resides in this child.

The second name is Jesus which is the Greek form of the name Yeshua. This name means “God saves.” This name is based on the divine name Yahweh which is the personal name of God and is most often used to speak of God as the God of the covenant. Thus the name Jesus assures us that through this child, God is seeking to establish personal relationships with humanity. In these verses, God is declaring that the fullness of God as both Elohim and Yahweh is present in this son of Mary.

Matthew 2:1-2, 11

Sometime after his birth, magi from the East come to see Jesus. While these men were likely not royalty, they were likely members of royal courts. It appears they may have been astrologers paid by a king to study the stars and offer advice based on their study. They had noticed a new star and assumed it marked the birth of a new great king. They had thus traveled with gifts from their royal courts to pay homage to this new king.

By including this account of their visit, Matthew clearly is demonstrating that Jesus came not only for the Jews, but for all peoples of the world. The salvation he brought was not to be limited to his own people, but was to be for all humankind.

Matthew also makes note of the gifts these wise men brought to Jesus. The identity of these gifts is significant not only because they were widely associated with royalty, but also because they were gifts that held great value to the one giving the gift.

Thus while Matthew was writing primarily to Jews, he was clearly affirming that Jesus was recognized from birth by people from differing backgrounds as a king sent from God. Today, he offers salvation to anyone who would surrender whatever they consider valuable, kneel before a manger, and worship him as King and Savior and Lord.

Discussion questions

• Do you tend to think more of Jesus’s divinity or humanity? Why? Take a few moments to ponder the union of his divinity and humanity.

• Considering what each of them mean, what do the names Immanuel and Jesus mean to you personally?

• What would be the “gold, incense and myrrh” which you would bring to the baby Jesus this year?

Posted: 12/09/05

Judge rules prayer in Indiana
legislature violates Constitution

ABP Washington Bureau

INDIANAPOLIS (ABP)—A federal judge in Indiana has said that state’s practice of allowing explicitly Christian prayers to open legislative sessions violates the Constitution.

Federal District Judge David Hamilton ordered a halt to official sectarian invocations in the Indiana House of Representatives.

“If the speaker (of the House) chooses to continue any form of legislative prayer, he shall advise persons offering such a prayer (a) that it must be nonsectarian and must not be used to proselytize or advance any one faith or belief or to disparage any other faith or belief, and (b) that they should refrain from using Christ’s name or title or any other denominational appeal,” Hamilton wrote.

The decision came in a lawsuit filed against Indiana House Speaker Brian Bosma (R), who coordinates the prayers by picking Indiana clergy and laypeople recommended by legislators.

The Indiana Civil Liberties Union filed the suit on behalf of four Indianans—a Quaker, a Methodist minister and two Catholics—who were offended by the practice of government-sponsored sectarian prayer, even if they were prayers of their own Christian faith.

In 1983, the Supreme Court affirmed the Nebraska Legislature’s practice of paying a Presbyterian chaplain who opened the body’s sessions with a prayer. However, those prayers did not include specific references to Christ.

Hamilton cited that decision, Marsh v. Chambers, as well as other Supreme Court and appeals-court decisions in asserting the Indiana practice impermissibly endorses Christianity over other religions.

He noted that, of 45 prayers recorded in the 2005 legislative session, 29 were made in Jesus’ name.

The plaintiffs filed their lawsuit shortly after the April 5 invocation, when Bosma, according to court papers, invited the minister who led the prayer to “bless us with a song.”

The minister then sang a song called Just a Little Talk With Jesus and asked legislators and visitors to stand, clap and sing along. Several walked out of the chamber in protest.

“The current legislative prayer practices of the Indiana House, as shown by evidence from the 2005 session and when viewed as a whole, are well outside the boundaries established by the Supreme Court in Marsh v. Chambers,” Hamilton wrote. “A substantial majority of the prayers were explicitly Christian, offered in the name of Jesus Christ or with similar phrasing. Several used repeated references to specifically Christian beliefs and doctrine, and some can fairly be described as proselytizing efforts. … On the whole, the legislative prayers were used to advance the Christian religion.”

Bosma called the decision censorship but has not yet said whether he will appeal it.

“I find the court’s unprecedented decision disturbing in that it directs me, as speaker, to advise people that they are prohibited from using ‘Christ’s name or title or any other denominational appeal’ when offering the invocation in the Indiana House of Representatives,” he said in a press release. “It is intolerable that a court in this free society would ask a person to censor the prayer they offer in the tradition of their faith.”

The case is Hinrichs v. Bosma.