Posted: 4/01/05

Around the State

A series of small-church pastors' forums have been set for coming weeks to allow pastors of smaller churches to express their views on a variety of issues, Doug Evans, pastor of First Church in Laguna Park, said. Upcoming meetings are slated for Rochelle Church in Rochelle from 10 a.m. until 2 p.m. April 23; Jonesboro Church in Jonesboro, April 28, 6:30 p.m.-9:30 p.m.; Granite Mountain Church in Marble Falls, April 29, 8:30 a.m.-11:30 a.m.; Williamson Association office, April 29, 6 p.m.-9 p.m.; Wayland Baptist University, May 13, 6:30 p.m.-9:30 p.m.; WBU-Amarillo, May 14, 8:30 a.m.-11:30 a.m; and WBU-Lubbock, May 14 1 p.m.-4 p.m. Call Evans at (254) 622-3226 for more information.

Williamson Association will hold a marriage counseling workshop April 28 from 9 a.m. until noon. Bruce Walker, director of Intimate Life Enrichment Center, will be the instructor. The cost is $25.

Students at Dallas Baptist University's Lab School, including kindergartener Brittany Hussey, participated in a Read for Relief Read-a-thon to benefit victims of the Dec. 26 tsunami that struck South Asia. The students were able to earn more than $2,100 through their efforts.

So Help Me God, an addiction ministries conference presented by the Texas Substance Abuse Prevention Coalition and the Addiction Ministry Coalition of the Greater Dallas Faith Com-munity, will be held April 29 at Highland Park Methodist Church in Dallas. John Pollard, pastor of Richland Church in Richardson and a board member of Celebrate Recovery, is the keynote speaker for the conference, which will begin at 8:15 a.m. with a breakfast sponsored by Dallas Association and the Baptist General Convention of Texas. Registration is $35 per person prior to April 15 and $40 thereafter. For more information, call (214) 920-1628, ext. 8901.

Select high school juniors and seniors are eligible to attend Houston Baptist University's College of Arts & Humanities Summer Academy June 6-17. High school juniors and seniors who have a PSAT/SAT score of at least 1010 and a letter of recommendation from a high school counselor or academic faculty member are eligible to attend. Cost of the academy is $750, which includes materials, lunches, transcripts and field trips. The deadline for registration and a $150 deposit is May 1. For more information, call (281) 649-3000, ext 2284.

Hardin-Simmons Univer-sity's neighborhood enhance-ment program has received a grant of $4,000 from the Community Foundation of Abilene. The school sought the grant to purchase lawn upkeep and basic construction equipment as well as to purchase a storage building to house equipment of the Neighborhood Enhancement Center. The project is a community renewal program aimed at building relationships and developing grassroots leadership with neighborhoods around the school.

Six new members have been elected to the 36-member board of trustees of Howard Payne University. Those selected include Michael Chancellor, pastor of Crescent Heights Church in Abilene; Al Lock, a member of University Church in Fort Worth; Robert Steel, a member of First Church in Corpus Christi; Jack Tompkins, a member of Second Church in Houston; John Weidner, a member of First Church in Brownwood; and Jane Witcher, a member of First Church in San Antonio. Ron Hardin was elected as the board's chairman.

The University of Mary Hardin-Baylor speech team won several awards at a national tournament held at the University of Houston. Colette Chadwell won second place in persuasive speaking and the top novice award. Heather Roberts and Blake Smith won third place in duo interpretation and the top novice award. Kelly Koen won fifth place in prose interpretation.

The East Texas Baptist University cheerleaders won first place in the Christian Cheerleaders of America National Cheerleader Com-petitition held in Winston-Salem, N.C. Members of the squad are DeSergio Parrish, Russel Stuart, Justin Lee, Brent Heironimus, Nicole Muldrew, Christi Siler, Casey Delay, Justin Higgs, Shantel Nobles, Melissa Flahie, Amy Dubose, Kerri Needham, Sarah Mayes, Misty McKinney and Shantel Shaffer. The squad is coached by Farrah Dunaway.

Robert McElroy has been named director of instrumental music for Houston Baptist University. He served as interim director during the 2003-04 school year. He also is conductor of the Katy Wind Symphony and the Katy Symphony Orchestra.

University Church in Abilene, 100th, March 20. Doug Smith is pastor.

Anniversaries

Iranian Church in Dallas, 10th, March 27. Iraj Hemati is pastor.

First Church of Granger-land in Conroe, 55th, April 24. Former Pastor Charles Fannin will speak. A lunch will follow the morning service. Johnny Johnson is pastor.

River Bend Church in Fulshear, fifth, April 10. A lunch will follow the morning service. John Crowe is pastor.

Southwest Chinese Church in Stafford, 15th, April 17. Russell Dilday will preach in the 2:30 p.m. service. A reception will follow. Peter Leong is pastor.

Charles Walton, 10th, as pastor of First Church in Conroe April 24. A reception will be held at 6:30 p.m.

Don Barrick, 10th, as worship pastor of First Church in The Woodlands April 24.

First Church in Anson, 125th, April 30-May 1. Saturday's activities will begin at 8 a.m. and run through 7 p.m. Sunday will include an extended worship service with former pastors, music directors, youth directors and others. A lunch will follow. An afternoon service will follow. Ron Brown is pastor.

The Sagecrest Alzheimer's Care Center in San Angelo, a ministry of the Baptist General Convention of Texas through its Baptist Memorials' arm, recently held an art show. The artwork included collections from those associated with Sagecrest, including residents, staff and their families. Pictured at right is the featured artist, Susan Mansell, with her mother, Becky Brown, a resident of the facility, with one of Mansell's paintings.

University Church in San Antonio, 25th, May 14-15. Historical displays and opportunities for fellowship are planned from 2 p.m. to 4 p.m. Saturday. Former Pastor Steve Davis will preach in the morning service Sunday, with a lunch following. Cost for the meal is $5 per person, reservations required. A 2 p.m. celebration service also will be held. For more information, call (210) 699-1065. Randall Bales is pastor.

Retiring

Bill Crews, as chancellor of Golden Gate Theological Seminary in Mill Valley, Calif. A celebration will be held for the Hardin-Simmons Univer-sity alumnus April 12 at 6 p.m. at the Embassy Suites

Hotel in San Rafael, Calif. Crews also served the seminary as president and was pastor of churches in Washing-ton, Oregon and Texas.

John Farris, as pastor of Hilltop Church in Hamilton, April 24. He has been pastor of the church five years, and in ministry 31 years.

Anniversaries

Clovis Farris, 95, Feb. 19 in Greeley, Colo. She was a member of Spring Hill Church in DeKalb. She was preceded in death by her husband, Delbert. She is survived by sons, Paul, Tom and Tim; six grandchildren; and nine great-grandchildren.

L.G. Rogers, 83, March 19 in Seguin. He was pastor of Texas churches 53 years before retiring in 1997. He is survived by his wife, Bertha; six children; 17 grandchildren; and eight siblings.

Thomas Rose, 80, March 22 in Woodway. He was a minister of music and religious education in several California churches. He was a member of First Church in Woodway at the time of his death. He is survived by his wife, Ruby; sons, Carey and David; daughters, Lisa Rose and Leanne Crane; sister, Blanche Morris; nine grandchildren; and two grandchildren.

Curtis Vaughan, 80, March 23 in Fort Worth. Vaughan was a faculty member at Southwestern Seminary from 1950 until 1995, although he continued to teach classes five years after his retirement. He also wrote commentaries on numerous New Testament books. He was a member of the executive editorial committee of the New King James Version of the Bible. Vaughan also was pastor of several churches, including Mount Carmel Church in Cleburne and Center Point Church in Weatherford. He was preceded in death by his first wife, Marian, and his second wife, Francis. He is survived by sons, William and Stephen; daughter, Rebecca Strode; stepdaughters, Nancy Pollard and Marilynda Lynch; stepsons, Michael Brown and David von Braun; seven grandchildren; and two great-grandchildren.

Jack Clinkscales, 88, March 27 in Big Spring. Born in London, England, he served in the Royal Air Force six years during World War II, flying Spitfires. He and his family came to the United States in 1957. He was pastor of churches in Indiana, New Mexico and Texas, including 26 years as pastor of Forsan Church in Forsan. He preached his last sermon one week before his death at Tarzan Church in Tarzan. He is survived by his wife, Gean; daughters, Anne Schulz and Brenda Doil; son, David; 11 grandchildren; and six great-grandchildren.

Herman Lancaster, 75, March 29 in Abilene. A minister 44 years, he was pastor of Concord Church in Bangs, Salt Creek Church in Brownwood, Addison Church in Addison, First Church in Whitewright, Trinity Church in Farmersville and First Church in Paducah. He also was the first chaplain for the Texas Youth Council for Girls in Brownwood. His last 17 years of ministry were as director of missions of Bi-Fork Area. He was preceded in death by an infant daughter, Regena, and two siblings. He is survived by his wife, Marie; sons, Randy and Tim; three sisters; two brothers; and four grandchildren.

Events

Galveston Association will present a mission celebration April 9 from 3 p.m. to 6 p.m. at Pine Drive Church in Dickinson. Fourteen North American and international missionaries as well as representatives of local missions projects will be present. For more information, call (409) 938-8942.

Forsan Church in Forsan will celebrate 76 years of ministry April 24. Several former pastors will speak. For more information, call (432) 457-2342. Jeff Janca is pastor.

Revivals

Windsor Park Church, DeSoto; April 3-6; evangelist, Jon Randles; pastor, Chris Seidlitz.

Hall Church, Jefferson; April 3-6; evangelist, Jim Moss; music, David Jones; pastor, Jim Rust.

Lamar Church, Wichita Falls; April 10-13; evangelist, Don Cass; pastor, Terry Bowman.

News of religion, faith, missions, Bible study and Christian ministry among Texas Baptist churches, in the BGCT, the Southern Baptist Convention ( SBC ) and around the world.

Posted: 4/05/05

Alliance between evangelicals, Catholics
among legacies of John Paul II's papacy

By Robert Marus

WASHINGTON (ABP) — The dynamic bishop from Krakow who became one of the 20th century's most towering figures departed earthly life April 2, but his legacy — including the special esteem in which many American evangelical Protestants held him and many of his teachings — lives on.

Perhaps the most prominent evidence of Pope John Paul II's special place in the hearts of evangelicals came in comments by the nation's most prominent evangelical, President Bush. "The Catholic Church has lost its shepherd, the world has lost a champion of human freedom, and a good and faithful servant of God has been called home," Bush said, in a statement he issued shortly after Vatican officials announced the pontiff's death.

Pope John Paul II died April 2.

See related story John Paul II: A Baptist reflection by James Leo Garrett Jr.

Bush later attended a special memorial Mass at Washington's St. Matthew's Cathedral, located just a few blocks from the White House.

Bush has frequently made reference to the "culture of life," a phrase coined by John Paul II in his many writings on life-ethics issues. Bush has used them mainly in the context of discussing abortion, stem-cell research and euthanasia. He cited the term repeatedly in discussing the recent dispute over the fate of Terri Schiavo.

Indeed, many prominent evangelicals cited the pope's commitment to a pro-life ethic in reflections on his legacy.

"His passion brought leadership on many cultural issues, including traditional marriage and the protection of unborn children. He also took a strong stance against embryonic stem cell research and human cloning," said Tony Perkins, president of the conservative Family Research Council, in a statement on John Paul II's death. "The pope must be recognized for his prolific writings, his gift for language, and his outspoken affirmation of life that we enjoy from our Creator, from conception to natural death."

Such effusive praise for a pope from conservative Protestants stands in stark contrast to the views of Catholicism in general — and the papacy in particular — many evangelical leaders expressed prior to John Paul II's election in 1978. Indeed, many conservative and fundamentalist Protestants led opposition to the election of President John F. Kennedy in 1960 because of Kennedy's Catholicism.

According to an expert on Catholicism, John Paul II's views on life-ethics issues as well as his attempts to reach across religious barriers contributed to the new attitudes toward him.

"I think this pope particularly had a clear concern to join in dialogue with people of other faiths, and we see that" in his actions, such as visiting synagogues and mosques and meeting with religious leaders wherever he went, said Joe Favazza, an ex-Catholic priest and professor of religious studies at Rhodes College in Memphis, Tenn.

Favazza also cited the pontiff's legendary charisma in explaining his good relations with many evangelical leaders.

"He could look you right in the eye, and he could be very personal with you, and you had to deal with this presence. And I think that's exactly what happened with a lot of the evangelical leaders," he said. "I think he was a man of great integrity, a man who both talked the talk and walked the walk. And I think that had a great effect on a lot of people who believed the Catholic Church prior to 1978 had less faith than rituals."

But, Favazza noted, for all their embracing of John Paul II's rhetoric on life ethics regarding abortion and euthanasia, the pope had a more strenuous standard in mind when he first penned the phrase.

"I think Bush and others in some ways tried to position themselves as friends of the pope or sympathetic to the pope by pushing these buttons, but John Paul's vision of the 'culture of life' extended beyond abortion to capital punishment, and from individual morality to corporate morality," he said. He noted that John Paul II, in his most recent visit with Bush, strongly criticized the war in Iraq. Bush and others have differed with the pope's teachings on capital punishment, contraception and economic issues.

Many evangelical and other conservative commentators have also praised John Paul II for his role in helping bring an end to communist rule in Eastern Europe. In particular, they credit the pontiff for providing momentum to the "Solidarity" movement that ultimately brought an end to Soviet domination over his native Poland in the early 1980s.

"Evangelical Christians should honor the courage of this man and his historic role in bringing communist tyranny to an end — at least within the Soviet Union and in Eastern Europe," wrote Al Mohler, president of Southern Baptist Theological Seminary, in an April 4 column published by the Southern Baptist Convention's news service.

However, as Favazza and other observers of his papacy have pointed out, John Paul II in later years also strongly criticized the excesses of unrestrained capitalism.

More moderate religious leaders have praised John Paul II for his commitment to the poor. "His words and his actions– indeed, his very life — exemplified the authority of religion to resist captivity to politics and to transcend the interests of narrow nationalism in order to build a global community in which people live with mutuality, peace and freedom from intolerance, prejudice and poverty," said Welton Gaddy, a Baptist minister who is president of the Interfaith Alliance, in a statement released April 4.

Roy Medley, general secretary of the American Baptist Churches, called John Paul II "a leading voice for the poor and disenfranchised throughout the world, and a strong advocate for peacemaking and for understanding among cultures and religions," according to the American Baptist News Service.

One value that the pope and evangelicals shared strongly was his advocacy for religious freedom — which included personal confrontations with some of the world's most oppressive dictators.

Favazza noted that John Paul II was one of the leading advocates for the strong statement on religious liberty adopted by the Second Vatican Council in 1962-63. Then, during his papacy, he "took the next step with that and said, first of all, we're going to challenge those leaders who need to be challenged [for violations of their people's religious freedom] and also admit there are times that the Catholic Church itself has transgressed this."

For example, John Paul II famously apologized for the Crusades and issued a statement stating that the Catholic Church did not place any blame on the Jewish people for Christ's death.

"He advanced, I guess, the tradition on religious liberty that was well articulated in the Second Vatican Council," Favazza said.

Nonetheless, some conservative evangelicals did note that fundamental differences between Protestants and Catholics remain, particularly over the role of the papacy itself.

"In the end, evangelicals should be thankful for the personal virtues Pope John Paul II demonstrated, and for his advocacy on behalf of life, liberty and human dignity. Yet we cannot ignore the institution of the papacy itself, nor the complex of doctrines, truth claims and false doctrines that John Paul II taught, defended and promulgated," Mohler wrote, singling out the pope's teachings on justification by faith and his devotion to particular Catholic doctrines about Mary, the mother of Jesus, whom the pope labeled "co-redemptrix" with Christ.

But Favazza said that in itself was significant — that John Paul II could maintain strict devotion to distinctive Catholic positions while still reaching out to many who had previously been very alienated from the papacy.

"As much as he was concerned with dialogue and relations with other denominations, he was still very clear about the boundaries of the Catholic faith," Favazza said. "So, he will be remembered for many things, but compromise will not be one of them."

News of religion, faith, missions, Bible study and Christian ministry among Texas Baptist churches, in the BGCT, the Southern Baptist Convention ( SBC ) and around the world.

Posted: 4/05/05

John Paul II: A Baptist reflection

By James Leo Garrett Jr.

FORT WORTH, Texas (SWBTS) — John Paul’s 26-year pontificate, the third longest in history, we are told, will be remembered for much more than its longevity. Its impact both on the Roman Catholic Church and on the international community will be examined and pondered for decades to come.

Karol Wojtyla of Poland was the first pope to give flesh-and-blood embodiment to the longtime papal title, “universal pastor.” By his travels to more than a hundred nations and by his engagement with audiences and closeness to people, he actualized a global papacy, utilizing as well the various means of the new technological age.

As bishop and archbishop of Cracow he had learned how to cope with Communist authorities, and after assuming the papacy in 1978 he gave encouragement to Catholics living within the Soviet empire. His role in the collapse of that empire will continue to be examined and assessed, as will his tireless advocacy of international peace.

Karol Wojtyla of Poland was the first pope to give flesh-and-blood embodiment to the longtime papal title, “universal pastor.”

See related story Alliance between evangelicals, Catholics among legacies of John Paul II's papacy

Building on the foundation laid by Popes John XXIII and Paul VI, John Paul II was active in ecumenical relations with Protestants and Eastern Orthodox. All who cherish universal religious liberty should not forget his strong and open advocacy of the declaration on religious liberty when it was being debated at Vatican Council II. But the Polish pope went beyond his predecessors in the realm of interreligious relations, as was made so evident by his visits to synagogues and mosques.

Wojtyla’s keen sense of the worth and dignity of human persons was to play out not only in the issues of peace and religious liberty but also in those issues associated with the ’culture of life.’ His firm stances concerning abortion, euthanasia, and capital punishment would not always elicit approval from all the Catholic laity but would bring concurrence from many Evangelical Protestants.

A published theologian and philosopher before his election as pope, he soon moved to curb liberation theology with its basing Catholic theology on Marxist social analysis. His pontificate would produce the first universal catechism since the sixteenth century, and the ‘orthodox’ or ‘conservative’ nature of his theology would be reflected in his episcopal appointments.

John Paul II’s personal commitment to Marian spirituality marked his papacy as well as his Polish upbringing. He sought no new formulations of Mariological dogma, but his active role in Marian piety separated him from his ‘separated’ Protestant brothers and sisters.

This pope’s tenacious retention of the male celibate priesthood, supported by late tradition but without scriptural support, together with the increasing shortage of priests, especially in Europe and North America, has elicited criticism and fueled agitation, especially among Catholic women, and laid at the feet of John Paul’s successor a major issue. The celibate priesthood and the less than prompt and vigorous Vatican response to the clergy sexual abuse scandal, especially in the United States, may prove to be negatives in the continuing evaluation of John Paul II’s long and eventful papacy.

But the significant increase in the membership of the Roman Catholic Church under John Paul II and the many expressions of his personal charisma will likely cause the affirmative characteristics of his papacy to prevail. Moreover, the truly global papacy of John Paul II, who was the first non-Italian pope in 455 years, will likely make it difficult for the cardinals to turn back the pages of history by electing an Italian as his successor.

Dr. James Leo Garrett, distinguished professor of theology emeritus at Southwestern Baptist Theological Seminary in Fort Worth, Texas, is the author of ‘Baptists and Roman Catholicism’ and ‘Reinhold Niebuhr on Roman Catholicism.’ His Harvard dissertation was a study of the American Protestant writings on the Roman Catholic Church between Vatican Council I and Vatican Council II, and he was guest of the Secretariat for Promoting Christian Unity during the final week of the fourth session of Vatican II (1965).

News of religion, faith, missions, Bible study and Christian ministry among Texas Baptist churches, in the BGCT, the Southern Baptist Convention ( SBC ) and around the world.

Posted: 4/05/05

BaptistWay Bible Series for April 17

Disobedience robs Christians of God's bounty

Numbers 20:1-13

By Wayne Smith

First Baptist Church, Lamesa

This week's lesson comes from Numbers 20. After nearly 40 years of leading a rebellious, resentful people, Moses finally breaks under the pressure. A final challenge to his authority, even after repeated endorsements from God, drives him to disobey God.

Numbers 15-19 covers events following the Israelites' failure to follow Caleb and Joshua and conquer Canaan. Numbers 15 repeats the sacrifices outlined in Leviticus 1-7 with modifications to be observed once the Israelites occupy Canaan and become settlers rather than nomads. The stoning of a Sabbath breaker emphasizes the gravity of this sin and reminds Israel to remember what God requires of his holy nation.

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Chapter 16 records the rebellion of Korah, a Levite, against Aaron's priestly authority. Korah and Aaron compete to see whose offering will be accepted by God. God spoke and threatened to destroy not only Korah and his clan but all of the Israelites as well. Moses and Aaron interceded. God relented and only Korah and his followers were swallowed in a crevice in the earth.

Chapter 17 details another challenge to the leadership of Moses and Aaron. Representatives of each tribe brought rods as symbols of their tribes and placed them in the tent of meeting. When Aaron's rod budded and bloomed, God made it clear his was the priestly line. Chapters 18 and 19 deal with duties and privileges of the priests and Levites, and purification by those contaminated by touching a dead body or a tent made unclean by someone dying in it.

Numbers 20:14-29, the latter portion of the background passage, points out the continuing animosity between descendents of Jacob (Israel) and Esau (Edomites). This ancient feud had started when Jacob stole Esau's birthright as firstborn. The Edomites refused passage through their territory, forcing the Israelites to take a longer and more dangerous route toward Canaan. This passage closes with the death of Aaron on top of Mount Hor. Moses ordained Eleazar, Aaron's son, as his successor.

The focal passage covers events while the Israelites camped at Kadesh (often called Kadesh-Barnea to distinguish it from other sites known as Kadesh). Kadesh-Barnea, located in the Desert of Zin, lies just south of Canaan. From this location, the 12 spies had been sent out earlier to scout Canaan. When 10 of the 12 reported negatively, the nation of Israel was punished by having to live in the desert until all of the men of fighting age who had left Egypt died. Only Joshua and Caleb, the two spies who urged the Israelite assembly to invade and conquer Canaan, would live in Canaan.

Numbers 20:1-13

The focal passage begins with a brief mention of the death and burial of Miriam at Kadesh-Barnea (v. 1). The Israelites again complained to Moses and Aaron about the lack of food and water. They longed for the good food they enjoyed in Egypt (20:2-5). After Moses and Aaron take the matter to the Lord, his glory came down and instructed them to gather the congregation. God commanded Moses to speak to a rock and water would flow from it. Moses gathered the people and they stood before the rock. Instead of speaking to the rock as God had commanded, Moses struck it twice with his staff (vv. 9-11).

This incident is similar to one recorded in Exodus 17:1-7 while the Israelites were camped at Rephidim. God had commanded Moses to strike a rock on Mount Horeb twice, using the same staff with which he had struck the Nile. Later that place was called Massah (testing) and Meribah (quarreling). This incident occurred just after the Exodus.

At Kadesh-Barnea, Moses employed the same tactic and struck the rock. This time, however, he acted in direct disobedience to God. Even so, water flowed from the rock and the people were satisfied (vv. 9-11). Moses' disobedience and lack of trust in God brought harsh punishment. Moses would not lead the people into Canaan. By punishing Moses for his lack of faith, God showed his “holiness” and his demand for obedience (vv. 12-13).

We tend to sympathize with Moses because of the pressure that must have built as he led a nation of slaves into a realization of their role as a holy nation. The task would have been difficult even if the Israelites had been totally cooperative. Even Moses' own brother and sister had resented him at times in the desert.

But, regardless of the pressure Moses was under, he intentionally disobeyed God. When he lost his patience and substituted his authority for God's, Moses made a choice God could not overlook. Moses' display of arrogance challenged God's authority. God is unique and omnipotent, and he “showed his holiness” by demonstrating Moses himself was not entitled to be disobedient, even though the pressure he endured came as he followed God's will.

Application

As human beings, we have no control over circumstances. Even if we are squarely within God's will and doing exactly what he has told us to do, we will encounter obstacles that build pressure in our lives.

God allows us to encounter difficulties even while fulfilling his will in our lives. We must not allow the pressure of responsibilities to cause us to act out of frustration. If God allows us to be in a situation, he is certainly aware of what is happening to us and he will provide us with the spiritual as well as material resources. We must practice faith in our relationship with God.

God did what he said he would do. He had told the Israelites that he would protect them as well as guide them to Canaan. Even though Moses disobeyed, God still provided water for the people.

Moses, by his actions, denied himself the privilege of God's final blessing of living in Canaan.

Discussion question

Do I deny God's blessings for myself by my actions?

News of religion, faith, missions, Bible study and Christian ministry among Texas Baptist churches, in the BGCT, the Southern Baptist Convention ( SBC ) and around the world.

Posted: 4/05/05

LifeWay Family Bible Series for April 17

Guard your tongue for the gospel's sake

James 3:1-12; 4:11-12; 5:12

By Mitch Randall

First Baptist Church, Bedford

The human tongue has been described as a sharp sword and a poisonous dart. The victims of its harmful slashes and deathly pricks are too numerous to count. More than anything else in the world, the tongue of man has been the scourge of the universe, waging wars with evil malice and creating chaos out of lies. The tongue of man, if left unchecked, is more powerful than the greatest weapon known to the universe.

The Apostle James recognized this notion to be true, as he laid out a warning to his readers. In a set of exhortations in his letter, the tongue of man is revealed as a dangerous weapon that needs constant reminding of what is good and bad. While the tongue has been given to us by God as one of the prime instruments through which the gospel can be brought to the world, an unbridled tongue sounds like a clanging cymbal in the wind.

James 3:1-12

James begins his exhortations with the importance of thoughtful words. To his readership, James includes the readers as teachers of the way. He reminds his readers that teachers will be judged according to the great responsibility they hold. He acknowledges the reality that mistakes will be made, but teachers must always recognize the influence their words have upon those who listen.

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James uses the analogy of a horse and bit. The bit, placed strategically within the horse's mouth, enables the rider to direct the animal any direction the rider wishes to go. James very creatively reveals the importance of a teacher's words. Teachers of the word have a great responsibility, for they give direction to understanding the Scriptures. Students listen and draw conclusions from the direction of the teacher.

James' second analogy is that of a large ship driven by the mighty winds, but guided along with only a mere rudder. Again, James' imagery is fascinating. A large ship being powered by the greatest of winds can drift off course with a mere shift a small rudder. For James, the words teachers use are vitally important for the future of the church and the faith. The smallest of errors can cause the biggest of problems.

One day, a little old lady called her pastor with a question. The pastor's secretary took the call and informed the dear old lady that the pastor was out taking care of some affairs. Unfortunately, the little old lady mistook the message in the secretary's voice and thought she said, “The pastor is out carrying on an affair.” In a matter of 10 minutes, the church was flooded with calls wanting to know if the news was true. Careful speech and careful listening often are key to good communication. The tiniest misinformation can cause anyone to drift off course.

His third analogy speaks of a forest fire ablaze. Once loosed, the tongue cannot control the damage it has started. A small flame, even though small in its ignition, has the potential to burn the entire forest. Teachers must be wary of lessons that contradict Scripture, for once out, the damage they cause could have irreversible effects.

James 4:11-12

In his second exhortation concerning the tongue, James warns of speaking evil against one another. The tongue of man has the potential to divide the strongest of relationships, even the relationship of the church.

There seems to be a theme running among the apostles themselves. As Paul speaks to the Corinthians about the importance of unity, James also reveals the dangers of division within the body. There was no doubt the apostles did not agree on everything–such was the case at the Jerusalem Conference. However, they also understood if the church were to survive their differences, their differences could not bring division among the church. So, as they debated theology and the practices of the law, they were careful not to speak evil against one another. However, the consequences of debate were that divisions were spilling over into the churches and evil was being espoused towards other believers. James, very strongly, speaks against such harmful words.

James 5:12

The apostle's final exhortation on the tongue pertains to truthful speech. In ancient days, there were elaborate ceremonies which individuals and parties executed to bring validity to verbal agreements. In today's contemporary society, it would be like issuing a contract between two people. However, like contemporary contracts, ancient agreements were often challenged with ambiguous language. James encourages his readers to be plainspoken, allowing their word to be their word. Clever trickery with the spoken word has never been beneficial for the gospel.

Conclusion

James certainly establishes the importance of the spoken word. As teachers of the word, Christians have a great responsibility in delivering the Christian lesson with thoughtfulness and gentleness. Evil and deceitful speech has no place in the life of the Christian. Such speech brings only pain and chaos to the life of the church. Christians must keep their tongues tame, empowering their language with the words of Christ. Through loving speech, truth is revealed and peace sought. The tongue of man has terrifying potential, yet when used in the manner of Christ can change the world for the better good.

Discussion questions

Describe a moment when your mouth has gotten you into trouble?

What would you have said differently?

Have you ever been misunderstood? What were the consequences?

Why is speech so important to the gospel?

News of religion, faith, missions, Bible study and Christian ministry among Texas Baptist churches, in the BGCT, the Southern Baptist Convention ( SBC ) and around the world.

Posted: 4/05/05

LifeWay Explore the Bible Series for April 17

Leading others to see God is not always easy

Jeremiah 28

By Dennis Tucker

Truett Seminary, Waco

In Jeremiah's initial call, God informs him he is setting up “the kings of Judah, its princes, its priests and all the people of the land” (1:18) against him.

Chapter 28 in the book of Jeremiah offers a glimpse into the ramifications of such a statement. Jeremiah is encountered and challenged by another prophet, Hananiah from Gibeon. This encounter takes place in the temple (“house of the Lord”) in the presence of the priests and all the people.

Hananiah and his message

Prior to dismissing Hananiah too quickly as a lesser prophet, or worse yet as a deceptive prophet, the actions of Hananiah should be considered. Although Hananiah is not mentioned in any other biblical text, his appearance at the temple does not seem to alarm the priests or the people gathered there. Instead, and most probably, Hananiah would be numbered among those prophets who regularly attended the temple, announcing a word from God.

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The opening lines of Hananiah's speech exhibit a familiarity with the prophetic role. He announces, “Thus says the Lord of hosts, the God of Israel.” Such an announcement can be found in the prophetic oracles of Jeremiah, Isaiah and numerous other prophets in the Old Testament. Hananiah also concludes his opening speech (v. 4) by stating his prophecy also is a word from God (in Hebrew, it reads literally “an oracle of the Lord”). Hananiah also follows the lead of earlier prophets through the use of symbolic action–breaking the yoke that was around the neck of Jeremiah.

Why note these features of Hananiah? By knowing the story of Jeremiah, the reader knows even as he or she reads chapter 28 which prophet is false and which is true–yet the people gathered in the temple on that day had to have struggled to hear a word from the Lord. Hananiah was not an outsider–he was apparently a legitimate prophet, but one who failed to interpret the word of God in this matter. Failing to appreciate the role of Hananiah only lessens the tension in this chapter and diminishes the risk taken by Jeremiah to counter the word of another prophet in an attempt to be faithful to his prophetic calling.

There is little doubt the message of Hananiah would have been more readily received by those in the temple. In 597 BC, King Jehoiachin (“Jeconiah” in verse 4), the elite in Israelite society and all the vessels of the temple were carried away to Babylon. The vast majority in Israelite society remained in the homeland awaiting the return of people and goods alike.

In addition to announcing the exile would be relatively short-lived (two years), Hananiah introduces and concludes his prophetic word to the people with the announcement that God “will break the yoke of the king of Babylon” (vv. 2 and 4). In essence, Hananiah reaffirms the commitment of God for his people–but he does so in ways decidedly different from that found in the speech of Jeremiah.

Jeremiah and his message

The struggle of prophetic visions in chapter 28 requires one to consider the scandalous message of Jeremiah that appears in the background text for this week's lesson. In the vision presented by Hananiah, he announces that not only will the people return, but apparently with the yoke of Babylon broken, those who had been left in the land will enjoy a return to some form of normalcy. Jeremiah, however, continues to offer a radically different word to the people.

In chapter 24, Jeremiah has another vision in which two baskets of figs are placed before him–one is a basket of good figs, the other a basket of bad figs. According to the vision, the good figs represented those from Judah taken away into exile, while the bad figs were those who “remain in the land.” To add further insult to the community who had remained behind, Jeremiah speaks directly to them, announcing God utterly will destroy the land and its inhabitants. In the end, “this whole country ('land,' NRSV) will become a desolate wasteland,” forced to serve the king of Babylon 70 years (25:11). Apparently only those living in exile will escape this devastation.

In chapter 28, Jeremiah's announcement of a 70-year enslavement is challenged by the more appealing word of Hananiah that enslavement would only be for two years. Not only did the people probably find Hananiah's word preferable, but Jeremiah himself says, “Amen! May the Lord do so” (28:6). Throughout the book of Jeremiah, we are reminded that Jeremiah laments having to issue such a hard word of judgment–and last week's lesson suggested their bleak future could be changed should they return to the Lord. Therefore, we should not be surprised at Jeremiah's desire for a positive end to the crisis. In verse 6, Jeremiah is not mocking Hananiah, nor necessarily saying Hananiah is correct–rather Jeremiah is longing for a resolution. But it is not to be the case.

After Hananiah had broken the wooden yoke that was around Jeremiah's neck (chapter 27), Jeremiah placed an iron yoke around his neck–suggesting the enslavement to come would not be so easily broken. And for any who announced in the name of God otherwise, Jeremiah warns, “the Lord has not sent you, and you made the people to trust in a lie” (28:15)–thus reinforcing the prophetic word announced in 27:10.

Jeremiah 28 illustrates the difficulty experienced by Jeremiah in announcing this word of judgment–and it suggests attempts to discern the word and will of God are not so easily determined. Jeremiah is in hopes that the message of Hananiah might be fulfilled–but in the end, it is the word of Jeremiah that comes to pass.

Discussion questions

How are we often like those who would have preferred the message of Hananiah? Are there specific demands in being a disciple of Jesus that prompt us to prefer the easier path rather than the more challenging path?

News of religion, faith, missions, Bible study and Christian ministry among Texas Baptist churches, in the BGCT, the Southern Baptist Convention ( SBC ) and around the world.

Posted: 4/01/05

BWA leaders hear reports of church growth

By Wendy Ryan

Baptist World Alliance

WASHINGTON, D.C.–Baptist leaders from around the world gave glowing accounts of church growth during a recent Baptist World Alliance executive committee meeting.

While Asia struggles to recover from the tsunami, “the good news is that many people are coming to Jesus Christ,” said Bonny Resu, general secretary of the Asian Baptist Federation.

In Cambodia, where Baptist work started just 15 years ago, now there are 215 churches, Resu reported. In Orissa, India, where an Australian Baptist missionary was martyred, there are more than 3,000 Baptist churches with thousands of members.

In Sikkim–a tiny state lodged between Tibet, China and India–Baptist mission work began less than 20 years ago with missionaries from Nagaland, Resu said. There are about 30 Baptist churches there.

Tony Cupit, BWA director for evangelism and education, reported on hundreds of people who came to faith in Jesus Christ as a result of a BWA visit to northeast India in February. In particular, Cupit spoke about the cost of being a Christian in Tripura, home to more than 70,000 Baptists. A Communist state, it imposes many restrictions on believers.

“Unless one visits and ministers in a place like Tripura,” Cupit said, “one remains unaware of the obstacles many Baptists face in daily life. It is not easy to be a Baptist in Tripura.”

Throughout Latin America, “thousands of people have come to know Jesus Christ because of their emphasis on church planting. … Starting new churches is one of the several goals of the UBLA,” said Alberto Prokopchuk, general secretary of the Union of Baptists in Latin America.

UBLA President Otto Orango of McAllen told the executive committee that in Latin America, “Baptists are reaching and teaching lay people, helping local churches and encouraging every church to establish an institute for church planting. Our goal is to start 50,000 new churches.”

Presiding at his last executive committee meeting, President Billy Kim thanked the Baptist leaders for their support, especially during a difficult past year in which the Southern Baptist Convention withdrew its money and membership from the BWA and accused the worldwide fellowship of harboring liberalism.

“That chapter is now closed,” Kim said. “It is time for us to move on.”

News of religion, faith, missions, Bible study and Christian ministry among Texas Baptist churches, in the BGCT, the Southern Baptist Convention ( SBC ) and around the world.

Posted: 4/01/05

German Baptists emphasize cooperation

By John Hall

Texas Baptist Communications

DALLAS–The “richness of God” is shown through the cooperation of his people, German Baptist leaders said during a Baptist General Convention of Texas prayer meeting.

“I think human beings are made to think everyone should be like me,” said Siegfreid Grossman, president of the Union of Evangelical Free Church Congre-gations of Germany.

But “I think it is sinful if we believe everyone has to be the same because God has given us such diversity,” he said.

People with different gift sets, viewpoints, cultures and nationalities can complement each other to further the kingdom of God, Grossman continued. Each person brings particular strengths that can help others where they are weak.

“Ten Texans are good, but seven Texans and three Germans would be interesting too,” he said, speaking from 1 Corinthians 12.

The Germans' appearance at the BGCT prayer meeting was part of their trip to observe Texas Baptists' ministry techniques. Germany is facing some of the issues Texas has been dealing with for some time, said Regina Claas, executive director of the German union.

Germany is becoming increasingly multicultural and unfamiliar with the gospel, she said. German believers are trying to find ways to share their faith that are relevant to their culture.

German leaders have been impressed with the way Texas Baptists share their faith, Claas said, noting spiritual conversations are common in Texas.

The Germans met with a variety of convention staff members and Texas Baptist leaders during their stay.

“We are learning a lot from you people,” Claas said.

BGCT Executive Director Charles Wade, who served as a pastor at an English-speaking international Baptist church in Germany, praised the steadfastness of the German union's commitment to Christian service. He said they are “courageous” in trying to minister throughout Germany.

Cooperation among Christians worldwide is the spiritual side of globalization, Grossman said. Communication and travel are faster than any other time in history, and many believers around the world are facing similar issues. A cooperative Baptist family presents a positive image of God.

“We have arrived at a time when we can see the richness of God in the diversity of creation,” he said.

News of religion, faith, missions, Bible study and Christian ministry among Texas Baptist churches, in the BGCT, the Southern Baptist Convention ( SBC ) and around the world.

Posted: 4/01/05

By Joe Westbury

Georgia Christian Index

ATLANTA (BP)–Whenever love is in the air, many youth these days are saying “not so fast.”

Photo by Patrick Dennis/The Advocate of Baton Rouge/RNS

In sexual abstinence programs such as True Love Waits and books such as I Kissed Dating Goodbye, the rules continue to change–for the better–for many youth as they explore relationships with the opposite sex.

And waiting for marriage is not just for teens. Even some single adults already in the workforce are embracing chastity as the new norm that defines their dating code.

Churches have incorporated a variety of approaches into their ministries to help their youth remain sexually pure until their wedding day. Many of those approaches have gained traction in the secular world and are resulting in reduced levels of teen pregnancies and abortions.

For the past several years, teens have accounted for nearly 1 million pregnancies, most of them unplanned. And, according to a story in The Wall Street Journal last fall, taxpayers have been paying as much as $20 billion annually to financially support families started by girls 17 years old and younger.

When the National Campaign to Prevent Teen Pregnancy set a goal in 1996 to reduce the teen pregnancy rate by one-third in 2005, proponents acknowledged it was a formidable challenge. But that goal was reached in November when the Atlanta-based Centers for Disease Control reported that the birth rate among girls between the ages of 10 and 14 had fallen to its lowest level in nearly 60 years.

Thus, abstinence has gained credibility as a valid method of birth control. Many youth ministers have been at the forefront of that movement, teaching that God requires holiness of believers and sexual purity is an important part of an unmarried Christian's daily walk.

While some teach the True Love Waits approach pioneered by Southern Baptists, others have blended the material with newer offerings and still others have written their own curricula.

Bill Hughes, youth minister at First Baptist Church of Tifton, Ga., has written material for LifeWay Christian Resources that serves as companion pieces to the True Love Waits curriculum. His two booklets–Living Pure Inside Out and Souled Out–provide added content that teaches teens how to remain pure through spiritual discipline.

“From my perspective, I felt that some teens were focusing more on the emotional appeal of signing a pledge card in February but did not have the spiritual foundation to help them remain pure the other 11 months of the year,” he said. Many churches focus on sexual abstinence in February to coincide with Valentine's Day.

“I just wanted to help those teens find that spiritual strength to help them deal with the temptations and peer pressure that they face throughout the year,” he said. “Youth don't think logically; they think with their emotions. I base our approach less on logic and more on Christ-controlled emotions. I am convinced that the key to remaining sexually celibate is having emotions that are in check with biblical perspectives.”

Hughes' approach also includes a pact between teens and their parents and in-cludes a place on the pledge card where parents commit to support their son or daughter on their quest to remain pure.

“Seven of our students have been married since June, and I know … based on their testimony, that all seven were virgins on their wedding day. Some had been dating for years and could easily have crossed that line, but they didn't. They tell us that when they and their boy-friend or girlfriend placed Christ at the center of their relationship, they discovered that sexual temptation was greatly reduced.”

Jon Palmer of Tifton, who married Anna Samples in January, agrees with that concept. The couple dated for four years before they wed.

“It wasn't about what we did to stay pure, it's Christ living in us that kept us pure. That's what it's all about. He's the one who kept the relationship pure, healthy and growing. When the emphasis is on your relationship with Christ, everything else falls into place.

“I married my best friend, and now we are ready to experience all that God has to offer us for the rest of our life together.”

Teens agree that parental support is an important part of keeping the pledge. Morgan Bradley, a junior at Winder-Barrow County High School in Winder, Ga., said it meant a lot to her when her father placed the True Love Waits ring on her finger during a ring ceremony.

“It really meant a lot to me for my parents to be involved at that level,” said Bradley, a member of First Baptist Church of Winder.

The True Love Waits website describes a ring ceremony as “a special picture of the commitment to sexual purity shared between a parent and his or her teenage son or daughter.”

Kristie Smith and Brent Willis, both 24, not only have committed to remaining abstinent until marriage but are part of a growing trend among youth and single adults who agree not to kiss each other before their wedding day. The couple plan to wed June 11. Photo courtesy of The Christian Index .

The ceremony typically is part of a True Love Waits commitment service, when a parent presents a ring to his or her teenager to wear as a symbol of the teen's commitment to purity.

“The ring ceremony can be the most pivotal, meaningful event on your church calendar because it can impact the lives of students and families for generations,” the website states.

Amy McGee, a senior and classmate of Bradley, has a one-sentence response for remaining sexually pure.

“Being celibate sure cuts down on the gossip about you,” she said with a chuckle.

Minister of students and evangelism Spencer Breedlove, at the Winder church, tackles the issue as part of a year-round focus on discipleship.

“Sexual abstinence is just one area of personal holiness, and personal holiness is a relationship with God. It's important for us to remember that God calls us to a life of worship, and if we are not focused on honoring him, we are focused on honoring ourselves,” he said.

“Personal holiness is not a cake walk. It requires regular discipline, and it's important that we communicate that to our youth so they can reach their potential before God.”

Erica Tom-linson, 16, a junior at Lee County High School in Leesburg, Ga., first learned about True Love Waits in sixth grade through her youth group at Albany's Lake-side Baptist Church. She was 13; she signed the pledge card in the seventh grade.

“I am asked all the time about my purity ring, which has a cross, a heart and a key. It provides witnessing opportunities all the time with my friends,” she noted.

Tomlinson is no wallflower and has had numerous opportunities to date. She has been a cheerleader, a competitive dancer since age 7, has participated in a variety of scholarship pageants and currently models.

But when it came to dating, many of her first encounters with males quickly ended when she drew a line in the sand over the issue of physical intimacy.

“Out of a classroom of 30 peers, I would say that 20 are sexually active with one or more persons. It's just expected for teens to have sex these days,” she said.

Kristie Smith, who teaches ninth grade at Crist County High School in Cordele, Ga., and her fiance, Brent Willis, still remain true to their pledge as single adults. The couple–who have never kissed each other–plan to wed June 11.

Their commitment is part of a trend among some youth and adults to abstain from any kind of physical intimacy until they are married.

“I dated some while in high school, but it was during a summer camp experience when I felt led of God not to kiss until I got married. The camp speaker gave his testimony about why he felt it was important, and I agreed with what he said.”

Her fiancé, who serves as family minister with emphasis on youth at First Baptist Church of Acree, Ga., had a similar conviction after he felt called into full-time ministry. While he didn't have as perfect a track record as Smith, he has not kissed anyone since that calling.

“When I surrendered to the ministry, I discovered there were others who had made a similar commitment, so I felt that calling was reinforced by my peers. They didn't make a big deal out of it; it was just something they felt led to do,” he explained.

The Joshua Harris book I Kissed Dating Goodbye, which has sold more than 800,000 copies, has helped fuel the movement. His call to sincere love, purity and purposeful singleness–and a more focused effort on serving God–has struck a strong chord with many. The website at www.joshharris.com/QandAmain.htm answers many questions about the approach to holy living.

“It's not that I'm against kissing,” he emphasizes. “But it needs to be kept in its rightful place, in its right perspective. Sex is great when used as God intended, and that is the message I want to communicate to my youth.

“The old saying is absolutely true–good things do come to those who wait.”

News of religion, faith, missions, Bible study and Christian ministry among Texas Baptist churches, in the BGCT, the Southern Baptist Convention ( SBC ) and around the world.

Posted: 4/01/05

Teens looking for loopholes in all the wrong places

By George Henson

Staff Writer

Youth ministers and parents need to close the loophole teenagers have conjured up for themselves in sexual abstinence pledges by speaking frankly about oral sex, counselor Carrie Beaird said.

The True Love Waits pledge, a program promoting sexual abstinence used in many Texas Baptist churches, reads: “Believing that true love waits, I make a commitment to God, myself, my family, my friends, my future mate and my future children to a lifetime of purity, including sexual abstinence from this day until the day I enter a biblical marriage relationship.”

Beaird, a consultant with the Baptist General Convention of Texas' Christian Life Commission, said: “The problem is that the church is telling them, 'Don't have sex.' Then they go to school, and they are told, 'Oral sex isn't sex.'”

Carrie Beaird

Many adults aren't aware of the scope of the problem, she added.

The current issue of Journal of Adolescent Health includes a study that found teens who pledge virginity until marriage are more likely to have oral sex than other teens who have not had intercourse. Students making abstinence pledges were six times more likely to have oral sex than teens who have remained abstinent from sexual intercourse but not as part of a pledge, researchers at Yale and Columbia universities found.

A study conducted by the Kaiser Family Foundation among students in grades 9 through 12 revealed 55 percent of all teens had engaged in oral sex.

“The biggest reason teens struggle with this is that they think oral sex doesn't count. They think oral sex isn't sex,” Beaird said.

“We've been real clear in our churches that when it comes to sex, just say no. We need to be more specific about what we're talking about.”

The True Love Waits website is plain in what is asked of teens. It says: “Until you are married, sexual purity means saying no to sexual intercourse, oral sex and even sexual touching. It means saying no to a physical relationship that causes you to be 'turned on' sexually. It means not looking at pornography or pictures that feed sexual thoughts.”

The problem, Beaird said, is that most churches are not nearly that specific when speaking to teenagers. “The youth minister says, 'Don't have sex.' For the youth minister, that covers everything, but kids are not thinking that way.

“Adults find it easy to say, 'Don't have sex,' but find it much more difficult to talk about sexual issues,” she said.

Part of being an adolescent is to engage in thinking that rationalizes behaviors so that guilt doesn't enter in, she explained. In this instance, teens understand the Bible says sex before marriage is wrong, so they redefine sex as not really being sex.

“The easy answer to that is, 'Why do you think they call it oral sex?'” she said.

When pressed, most teens will acknowledge that fact, but they won't do it on their own, she acknowledged. And teen society backs up their thinking. She recalled one girl's statement: “In my high school, oral sex makes girls popular; intercourse makes them outcasts.”

Teens often bring up in counseling that former President Bill Clinton said oral sex wasn't really sex, she noted. Teen movies and other media directed at teens convey the same message, she added

“What they are hearing from so many different directions is that it's not intercourse so it's OK. We need to be very clear that it's not OK,” she said.

Some teens also engage in oral sex because there is no consequent fear of pregnancy. Others mistakenly think oral sex keeps them safe from sexually transmitted disease.

Oral sex also offers a way for many teens to act out their sexual desires without having to wait for marriage.

“It offers the instant gratification teens want. 'I want what I want, and I want it now.' With oral sex, they can have it now without the guilt of intercourse,” she explained.

One of the greatest reasons so many teens engage in oral sex is peer pressure, she said. “I can't say this strongly enough–don't let kids go to unchaperoned parties. There is a great deal of peer pressure involved there to do all sorts of things.”

The only way to combat these alien messages to Christian teens is with clear talk without mincing words.

“We have to give clear information. We need to be very clear that sex is for a man and a woman in a marriage relationship. We need to be very clear with this generation of young people about what we're asking from them,” she said.

“What we need to communicate to them is that we're not talking about not having sex, but a higher standard–a sexual purity that includes purity in thoughts and purity in actions.”

Teens must be aware that oral sex has consequences in addition to sexually transmitted diseases and emotional turmoil that comes when they finally admit to themselves that what they have done is wrong.

“Oral sex will affect these teenagers' marriage relationships later in life–physically and emotionally–and the ultimate pleasure that comes to a man and woman who are both pure when they come to marriage,” she said. “Kids need to know they can hold themselves to a higher standard.”

One of the best ways parents can deter teens from oral sex is to encourage them to talk about it, no matter how uncomfortable it might be, she said.

“Ask them, 'What do kids in your school say about oral sex?' and then later, 'What do you think about that.'”

While parents don't need to lecture, they need to get facts across and help teens understand the choices, responsibilities and consequences of sex, she said.

One of the most important things parents can do for teens is to relate that sex is a spiritual matter, and God has given directions about it.

News of religion, faith, missions, Bible study and Christian ministry among Texas Baptist churches, in the BGCT, the Southern Baptist Convention ( SBC ) and around the world.