Posted: 10/17/03

Baptist Briefs

New PK head is Baptist. The new president of Promise Keepers, Thomas Fortson, is a member of Riverside Baptist Church in Denver, a Southern Baptist Convention church. Fortson had been executive vice president of the ministry.

Huckaby at Southwestern. Arkansas Gov. Mike Huckabee will speak at Southwestern Baptist Theological Seminary's Veterans Day chapel service Nov. 11. Huckabee, a former pastor, attended Southwestern.

Robert Burton

Bryan dies. Charles Willis Bryan, a former Southern Baptist missionary to Costa Rica, Peru and Colombia and retired senior administrator for the Foreign Mission Board, died Oct. 11. He was 80. Missionary colleagues praised Bryan as a visionary leader who had a gift for involving others in creative strategies to take the gospel to the whole world. In 1980, he was elected senior vice president for overseas operations and joined the staff at the IMB home office in Richmond, Va. After his 1988 retirement, Bryan helped Virginia Baptists establish missions partnerships with seven countries as director of the Virginia Baptist Mission Board's newly formed mission partnerships department. Most recently, he has served as a volunteer in the partnership missions department of the Baptist General Convention of Texas. Prior to missionary appointment, he served in the U.S. Navy and was pastor of Sadler Baptist Church in Sadler. He is survived by his wife, the former Patricia Morgan Deaton of Wilmington, N.C.; two daughters, Carol Ann Griggs of Fort Worth, and Elizabeth Ann Bryant of Fort Worth; two stepdaughters, Joanna Deaton Bradley of Greenville, N.C., and Andrea Deaton of Philadelphia, Pa.; and four granddaughters. He was preceded in death by his first wife, Martha, and his second wife, the former Lois Blackburn.

Burton dies. Robert Burton, distinguished professor emeritus of conducting at Southwestern Baptist Theological Seminary, died Oct. 8 after a brief bout with cancer. He was 78. Southwestern Seminary inaugurated an academic chair in his name in 2001, the first endowed chair in the music school. Burton taught at Southwestern from 1956 until his retirement in 1990. He conducted the Southwestern Singers and Oratorio Chorus, supervised conducting projects and theses and taught conducting classes and seminars. He is survived by his wife of 54 years, Rosemary, three children and their spouses and three grandchildren.

Posted: 10/17/03

Nov. 16

1 Thessalonians 4: 1-12, 5:14-22

Instructions for walking with God

By Dan Curry

The Christian life has been compared to walking with God. We find this example throughout the Bible, and it is one of Paul's favorite terms to describe a person's relationship to God.

Growing up in a minister's family, I heard my father preach many times, and a few of the things he said I still remember well. I remember his description of what it means to walk with God. He emphasized that a person is not walking with someone if they are ahead of the person or behind the person. He said, “You are only walking with a person if you are side by side.” In trying to walk with God, it is easy for one to fall behind or sometimes to get ahead of him. However, to please God, we must walk with him.

Enoch is a great biblical example of a person who walked alongside God. His story is found in Genesis 5. The author of Genesis writes that after the birth of Enoch's child, Methuselah, Enoch began to walk with God. The Bible tells he walked with God 300 years. The amazing part of Enoch's story is the way it ends. The Bible implies Enoch did not die but just walked off with God and was no more. That would be a beautiful epitaph for anyone.

How does a person walk with God in this manner? Paul answers that question as he gives instructions on how to walk in a manner pleasing to God in 1 Thessalonians. Paul in chapter 4 shares practical instructions on how to walk pleasing to God. He says, “Finally then, brethren, we request and exhort you in the Lord Jesus, that as you received from us instruction as to how you ought to walk and please God (just as you actually do walk), that you excel still more” (v. 1). The key word is “walk.” Paul had requested of them, he had exhorted them and he had instructed them on how to walk to please God. It was to be a walk of excellence. How does a person do that?

Walk morally pure

First, a person needs to walk morally pure. The Roman Empire had influenced the ethics of the people in Thessalonica, and the moral climate was not healthy. Promiscuity and the total disregard of marriage were the norm. Greek and Roman practice allowed for intercourse with prostitutes and slaves. As long as a man supported his wife and children, there was no shame in this behavior.

It was to people who were raised in this culture that Paul wrote these words. What may seem simply common to us was rather new to them. Paul shared with them a new ethic that championed purity and protected the home.

Paul shares with the believers the will of God regarding personal purity. He says, “It is God's will that you should be sanctified: that you should avoid sexual immorality” (v. 3). They were to be different. They were to live lives “sanctified” or “set apart” from the heathen world where they lived.

The word “avoid” means complete abstinence from any form of sexual sin. Paul used a broad term for “sexual immorality,” the word “porneias.” It is a term used to describe any form of illicit sexual behavior. Paul gave his authority for these instructions as coming from God and his commandments. A person never has to seek to know the will of God in this matter. God tells us clearly, “You shall not commit adultery” (Deuteronomy 5:18). In all God's commands concerning sex, the purpose was to protect marriage. From the beginning, God created sex both for the continuance of the race and for pleasure of the marriage partners within the marriage relationship.

Paul defends this standard of living with three arguments. The first is that respect for others demands “no one should wrong his brother or take advantage of him …” (v. 6). Tampering with another man's wife or scheming for another woman's husband is despicable. Paul reminds them that for such acts the Lord himself will judge. The second argument Paul uses for a life of purity is the holy call from God. God had a greater purpose for their lives, and sexual immorality was not a part of his plan. The third reason Paul gives for obeying his admonition was that disobeying it would mean they were rejecting God's spirit. They would not be merely disobeying Paul. They would be rejecting the very Spirit of God in their lives.

If a person desires to walk with God, he or she must avoid sexual immorality. The practice of sexual sin violates the commandments of God. It corrupts the Lord's will and disregards his plans. Paul's exhortation to the Thessalonians should prompt all that desire to walk with God to abstain from all forms of sexual sin.

Walk in brotherly love

Second, one needs to walk in brotherly love. Two characteristics that set the early church apart from its society were the purity of the lives of the early followers and the love they had for each other. Jesus had correctly pointed out this fact when he said, “By this all men will know that you are my disciples, if you love one another” (John 13:35).

Paul departs from talking about purity and focuses on loving each other. Earlier, Paul had prayed the Lord would increase the love the Thessalonians had for everyone. Then in these words he urges them to continue to love all the brothers throughout Macedonica. Paul uses the word “philia” to describe the kind of love they should have for one another. The word expresses a love of deep affection, such as brothers would have for brothers.

Has anyone ever heard of someone receiving too much love? Neither has Paul. In fact, Paul urges the church to love more and more. He knew that no matter how much people love, they are able to love still more. Brotherly love is a relationship, an attitude, a commitment, a way of looking at others and a way of treating others. If a person is going to walk in a way pleasing to God, his life will reflect God's love by the way he treats others.

Walk in honesty

Christians not only have an obligation to love one another, they also need to be good witnesses by the way they live. Paul says, “Make it your ambition to lead a quiet life, to mind your own business and to work with your hands, just as we told you, so that your daily life may win the respect of outsiders and so that you will not be dependent on anybody” (vv. 9-10).

Paul used two verb forms almost directly opposite of each other. The term he uses to says, “Make it your ambition” means “to be zealous and strive eagerly.” However, the next term translated, “to lead a quiet life,” means, “to be silent, not speaking inappropriately.” It is as if he is saying, “be zealous about speaking appropriately.”

If a person desires to please God, they must be careful in all relationships to walk in honesty. Paul makes it clear it is not just what a person says that needs to be appropriate, but also how they work. It requires great wisdom to have contact with others without contaminating one's witness. Paul's exhortation is the foundation of all evangelism. Believers who care about others conscientiously focus on keeping their lives in order at home and in the workplace knowing that doing so enhances their witness.

Walk in service to others

Walking a life pleasing to God involves service to others. Paul outlines the ministry and the people who need to receive help. He says: “And we urge you, brothers, warn those who are idle, encourage the timid, help the weak, be patient with everyone. Make sure that nobody pays back wrong for wrong, but always try to be kind to each other and to everyone else” (vv. 14-15).

John MacArthur describes this group that needs assistance as the wayward, the worried, the weak, the wearisome and the wicked. A life pleasing to God is one of service and ministry to others.

Walk with enthusiasm

Paul says, “Do not put out the Spirit's fire” (v. 19). This is the key verse in these last instructions Paul gives to the church at Thessalonica. They are words on how to walk with enthusiasm or “in the Spirit.” How does a person keep from extinguishing the Spirit? Paul gives us an action list. First, by having an attitude of rejoicing in all circumstances. Second, by being totally open to God's will. He says, “Pray without ceasing” or be continually open to what God desires. Third, he says a person should have a thankful attitude. Fourth, he warns us to respond to God's word and be discerning in doing God's will. Finally, he exhorts us to avoid every form of evil.

If a person does not heed these admonitions from Paul, it will not be long before his or her spiritual life will stagnate. If a people desire to please God, they will desire to remain on fire for God.

Questions for discussion

How can Paul's emphasis on pleasing God help us make obedience to God a top priority in our lives?

Name some prevention actions people can do to avoid sexual immorality in their lives.

What are some ways a person can set a good example for others in their work?

How important is it for one to cultivate brotherly love today?

List some ways a person can remain “on fire” for God.

Posted: 10/17/03

Nov. 2

1 Thessalonians 1: 1-10, 2: 13-14

A church for which to be grateful

By Dan Curry

While I was in college, I had the opportunity to pastor my first church. It seems like yesterday, but it was 27 years ago that the only church in the little community of Progress called me to be their pastor. I still hear from that congregation.

What amazes me is that many of the people in that church who molded my ministry are still serving God right there. Since then I have had the privilege to pastor five other wonderful churches. Each of those congregations is still special to me. I love to receive word from each church, and occasionally I make time to go back and visit. Nothing thrills my soul more than to hear about the progress each church is making.

From Paul's letter to the church at Thessalonica, I know he felt the same way I do. He was grateful for the church at Thessalonica and was moved by the news of its progress.

Several things led Paul to travel to Thessalonica and then to write the church he started in that city. Paul was on his way to Asia when in a dream God directed him to go to Macedonia. The first city Paul visited was Philippi. After departing Philippi, the book of Acts (Acts 17) records for us that Paul went to Thessalonica, the capital city of Macedonia.

It was a large city and a city of great importance in the spread of the gospel. The road to the east and the road to the west converged at Thessalonica. If Paul could plant the gospel in this crossroad, the good news would soon spread to the east and the west.

Paul preached the gospel for three consecutive Sabbaths in the Jewish synagogue, and many believed. However, the unbelieving Jews created such chaos and opposition it became imperative for Paul to leave. After a brief stay in Berea, his friends took Paul to Athens. It was there that Silas and Timothy caught up with Paul after staying back for some time.

And it was from Athens that Paul sent Timothy back to Thessalonica. He could not rest until he had received information about the work in Thessalonica. Timothy then returned to Thessalonica and brought word back to Paul, who by that time was in Corinth. After hearing about the good work, Paul began writing the words in the text today.

These beginning words are words of thanksgiving. Paul was excited about what he heard and grateful about the ongoing ministry of this church. Three times in this letter, Paul gave thanks for the church and the way it had responded to his message (1 Thessalonians 1:2, 2:13, 3:9).

A close examination of this text will reveal the characteristics in this church that made Paul so thankful. Paul helps outline this text in the first phrases of his prayer. Paul says, “We continually remember before our God and Father your work produced by faith, your labor prompted by love and your endurance inspired by hope in our Lord Jesus Christ” (1 Thessalonians 1:3). As we examine Paul's words and discover the characteristics that marked this church, we must ask the question, “Are these the characteristics that mark my church?”

Paul was thankful for their life-giving faith

Paul said he was thankful for their “work produced by faith.” He uses the ordinary term for “work” that could also be translated “business.” Paul was saying their faith was being productive, and the direct results of that faith were the good deeds in their life.

How did they come to have such faith? They came to this faith because God initiated it out of his love. Paul says, “For we know, brothers loved by God, that he has chosen you, … ” (v. 4). It was God who moved first in the heart of Paul and led him to Thessalonica.

Then as Paul proclaimed the gospel, the Holy Spirit worked with power and conviction. The result was repentance. Paul says, “… you turned to God from idols to serve the living and true God, …” (v. 9). When these men and women in Thessalonica repented and turned to God, a change began to take place in their lives. This change produced good deeds. People who respond to God's call with repentance and trust will see a dramatic change in their lives. Those whom God chooses, he changes.

A great example of this is found in the conversion story of Zacchaeus (Luke 19). Luke tells us how Zacchaeus met Jesus and as a result of that encounter repented and became a follower of Jesus Christ. The dramatic results were demonstrated in a changed life.

One of the most dramatic conversions in recent years took place in the life of Charles Colson. He might be better known as “the hatchet man” for Richard Nixon. Charles Colson was implicated in the Watergate scandal in 1974. As a special assistant to the president, he was at the top of his career and still a very young man. He was sentenced to prison in 1975 for his part in Watergate.

However, two years earlier, Colson had publicly professed his faith. He recounts that story in his book titled “Born Again” (1976). It was a friend by the name of Tom Phillips that God used to share the gospel with him. As the Holy Spirit then worked in power and conviction, Charles Colson repented and trusted Jesus Christ. The dramatic result was he went from “the hatchet man” to the founder of a ministry that shares the gospel with prisoners. In much the same way, Paul went from being a “hatchet man” to sharing the gospel with people who were prisoners of sin.

As Paul looked at the church at Thessalonica, he saw lives being changed and the change producing works. He was thankful for what he saw.

Paul was thankful for their contagious love

Paul wrote that he was thankful for their “labor prompted by love” (v. 3). These people were contagious as they lived the word of God and shared the gospel. The impact of their contagious love is found in the their witness and the testimony of others about their faith.

Paul writes: “You became a model to all the believers in Macedonia and Achaia. The Lord's message rang out from you not only in Macedonia and Achaia–your faith in God has become known everywhere” (vv. 7-8). Their “labor of love” expressed itself in sharing the gospel. The verb “rang out” actually means “to sound as a trumpet.” They were sounding the gospel as a trumpet.

Although Paul possibly overstated his remarks for emphasis, he paid the Thessalonians a high compliment by declaring the report of their faithful witness had extended beyond Macedonia to “everywhere.” This witness was due to the love they had first experienced from Paul and then in their relationship to Christ. They became imitators by sharing Christ's redeeming love everywhere.

Today, more churches are needed where the people are contagious with the love of Jesus Christ. George Barna, a Christian research analyst, shares in his book, “Evangelism That Works” (1995) that since the beginning of the 1990s, the proportion of the adult population that is unchurched has risen significantly, to 32 percent from about 25 percent. That equals about 60 million to 65 million un-churched people in the United States. These numbers echo the fact that the church needs to be sounding the trumpet of the gospel once again.

Paul was thankful for their expectant hope

Paul says he was thankful for their “endurance inspired by hope in our Lord Jesus Christ” (v. 3). The word “endurance” is from the Greek word “hupomone,” which conveys the idea of perseverance. It denotes the condition of staying under pressure. Paul shared clues to the fact that these new converts had suffered many hardships. He says, “In spite of severe suffering, you welcomed the message with joy given by the Holy Spirit” (v. 6). The word Paul uses for “severe suffering”is the Greek word “thlipsis,” which means “intense pressure.” So the new converts experienced severe persecution, but they never lost their joy. How could this be possible? It was possible because of their hope.

Like Paul, many often use these words–faith, love and hope. Most people can describe the meaning of faith and love. However, it is difficult to define hope. The Greek word for “hope” means much the same as our English word. It means “to anticipate.” It is having the expectation that someday one will experience the fulfillment of desire. It has been said by many that a person can live weeks without food, days without water and only minutes without oxygen. However, without hope, it is impossible to live.

These new converts at Thessalonica had hope. Their hope was in the Lord Jesus Christ. When they had worshipped idols, they had no hope. But when they trusted in Jesus Christ, they had a living hope. That hope was demonstrated by their expectant waiting for the Lord's return. Paul had heard these young believers had turned from idols, they were serving the Lord, and they were waiting for his return.

The church that lives in the expectation of seeing Jesus Christ at any time will be a dynamic congregation. Expecting the Lord's return is great motivation for soul-winning and godly living. Living expectantly helps every church stay focused and sense the urgency of living our faith and sharing our love.

Questions for discussion

Ask someone to share how his or her life has been changed because of your church.

How is the word of God being shared in your church?

What are some ways individuals can share their love of Jesus Christ with others?

List some ways salvation has given you hope.

Dan Curry is pastor of South Oaks Baptist Church in Arlington

Posted: 10/17/03

Nov. 23

1 Thessalonians 4:13- 5:11

Hope for loved ones and ourselves

By Dan Curry

Hope … where can you find it? Authentic hope must have a reliable source, sustain us in all of life's circumstances and see us through the end of time. Only Jesus Christ can give that kind of authentic hope.

When Paul preached the gospel in Thessalonica, he proclaimed the good news of Jesus Christ in its fullness. He told the story of the incarnation, crucifixion, resurrection and ascension of Jesus Christ. Then he shared the assurance of Christ's presence and power with them. Everything he shared culminated in the good news that Christ would be returning as victorious Lord.

Paul had preached the Lord's return, and these young believers at Thessalonica were expecting it very soon. Many of them had become obsessed with questions and concerns about Christ's return. Paul's preaching must have contained a great degree of urgency, because they fully expected to be alive when Jesus came.

As time passed and some believers died, they were worried about those believers. The term “fallen asleep” in verse 13 means death. Would those who died miss the Lord's return? The questions they had revealed how imminently they had expected the Lord's return. Paul's word to those anxious about death is filled with hope.

Paul wrote these words because he did not want the Thessalonians to be ignorant or grieve like unbelievers. This does not mean Christians should not grieve over the loss of a loved one. To grieve is a normal human experience. However, the grief of a believer differs from that of an unbeliever because the lost have no hope. Paul gives us the basis of an authentic hope for our loved ones and ourselves.

Our hope starts with Jesus' death

The foundation of our hope begins with Jesus' death. Paul writes, “We believe that Jesus died and rose again, and so we believe that God will bring with Jesus those who have fallen asleep in him” (vv. 13-14). Hope begins with Jesus' death. His death gives us hope because it assures us of God's love. In this one act, Jesus Christ demonstrated his love and grace for us. Paul's simple statement summarizes all the richness of Christ's atoning work that provided the necessary foundation for every believer's salvation. His death satisfied the demands of God's righteousness, holiness and justice by paying in full the penalty for each believer's sin. We have hope because Christ has paid the price for the forgiveness of our sins.

Jesus' resurrection strengthens our hope

Our hope is strengthened by the next phrase Paul uses. He says, “We believe Jesus died and rose again” (v. 13). Jesus' resurrection spells defeat for death. His resurrection proves he conquered sin and death and has become the source of resurrection life for every believer.

Then Paul says because we believe in the death and resurrection of Jesus, “We believe that God will bring with Jesus those who have fallen asleep in him” (v. 14). Paul uses the term “fall asleep” as a reference for death. By this, Paul was saying death is not the last act. God's plan does not stop there. Paul uses the word “asleep” to emphasize physical death is not final. When Paul writes about the body being “asleep,” he is thinking of the body being raised from the dead. The emphasis also is on the promise that God will bring with him when he returns those who have died in him. Jesus' resurrection and his promise to bring our loved ones with him gives hope to believers.

Jesus' words support our hope

As Paul addresses the issues raised, he makes his words as authoritative as possible. He reveals the source for his information when he says, “According to the Lord's own words … .” The Lord will return; his teaching is clear.

Remember what Jesus taught his disciples in Matthew 24 about the coming of the Lord? Remember the parables of the pounds and the talents where Jesus told of the absent landowner who would come back to judge his servants according to what they had done while he was gone? Then there is the parable of the 10 virgins who were expecting the Lord to come.

There is no doubt that the words of Jesus supported Paul's argument. What better ground for hope can we have than the pledge of Jesus? He who is the resurrection and the life has promised to return.

The second coming of Jesus satisfies our hope

Paul proceeds to give the details of the Lord's return. He has assured the Thessalonians their departed loved ones will not miss the Lord's return. Paul then gives a step-by-step description of the Lord's return we find in verses 16 through 18.

First, Paul makes it clear it will be the Lord himself that returns. The emphasis is upon his bodily return. Some people equate the coming of the Lord with his presence at a time of grief or crisis. Others think the coming of the Lord will occur when one dies and he comes to receive them. This is not what Paul says. The language Paul uses puts the matter beyond question when he says, “For the Lord himself will come down from heaven.”

Second, Paul also makes it clear Jesus' return will not be in secret. He says, “Jesus will come down from heaven, with a loud command.” The Greek word is “keleusma,” which is a military term with reference to an order, as if the commander is calling his troops to fall in. This command will come from the voice of the archangel and will be followed by the “trumpet call of God.” One thing is clear, Christ's return will be announced from heaven forcefully and dramatically.

Third, Paul says, “the dead in Christ will rise first.” How will God raise the bodies of people who were buried hundreds of years ago? There are some questions for which we have no answers. Just because we are not aware of the answer does not mean the God who created the universe out of nothing is not fully capable of reassembling all the believers from all times.

Paul does give us some information. Their resurrection will precede their coming because he says they will rise first. So those who have died in Christ will rise with him, and the resurrected Christ will be accompanied at his return with his followers who have died. The emphasis of Paul's argument is there is no possibility those who died in Christ ever will be separated from Christ.

Fourth, Paul writes: “After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever” (v. 17). The previous verse explains the future of the believers who have already died when Christ returns. This verse deals with what happens to the believers who are alive. Paul says the believers who are still alive will be “caught up” with the others in the sky. The Greek term for “caught up” is the word “harpazo” and it means to seize or to carry off. It is from this phrase the thought of the “rapture” comes to Christian theology. Even though the word “rapture” is not used in the text, it is the translation of the Latin word that corresponds to the Greek word “harpazo.” Many believers today distinguish the rapture from Jesus' return to earth. They believe that the great tribulation will follow the rapture and the Lord's return to earth will end the great tribulation.

However, the emphasis in this verse is found in that the resurrected believers will join with living believers at the return of Christ, and together they will share the presence of the Lord on that day and forever. There is a danger in focusing so closely at the details of Christ's coming that we miss the best meaning. The expectation of seeing the Lord and one's family face to face is unique to the Christian faith. There is great hope to be found in the fact our fellowship with Jesus will never be broken, and one day every believer will be reunited with loved ones.

The awareness of this hope demands believers stay alert

Paul follows his teaching on the Lord's return with some spiritual advice for how we are to live until he returns. Paul says we are not to pay attention to time schedules because “you know very well that the day of the Lord will come like a thief in the night” (v. 2). Instead, he instructs us to stay alert to the signs of Jesus' return. They will be like labor pains, getting closer and closer together until he appears.

Two truths are conveyed in these illustrations. First, when the Lord comes, there will be no time for preparation, so we must be ready now. Second, with the illustration of the woman in labor, Paul was noting the symptoms were already appearing and there is a need to be ready for the inevitable.

Therefore, Paul wrote, “let us not be like others who are asleep, but let us be alert and self-controlled” (v. 6). We are to be alert and self-controlled; as different from the unbelievers as daylight is from darkness.

As we wait, God has provided for us the breastplate of faith and love and also the helmet of the hope of salvation. We don't have to worry about what is going to happen. We can wait for his return with hope, faith and love because we are ready for him.

Questions for discussion

Where do you find hope in these words from Paul?

How can Paul's teachings about Christ's return help us to commit ourselves to trust Christ as Savior?

Why should Paul's teaching about the uncertainty of the time of Christ's return motivate us to live in constant readiness for his return?

Posted: 10/17/03

Nov. 30

2 Thessalonians 3:6-13

Faith that works in the workplace

By Dan Curry

Our society is obsessed with leisure time. We live for the weekends and long for the day when we can retire. License plate frames announce people would rather be fishing, golfing, skiing, hiking and camping. Yes, people would rather be doing anything but working. Is there something wrong with work?

Listen to the words of Paul as he speaks of work and idleness. Paul writes: “We hear that some among you are idle. They are not busy; they are busybodies. Such people we command and urge in the Lord Jesus Christ to settle down and earn the bread they eat” (vv. 11-12).

Paul had heard more than once that some in the church were not working to support their own needs. They were “busybodies” instead of being “busy.” Instead of tending to their own business of earning a living, they were meddling in the business of others. Paul places these people in the category of those guilty of leading an unruly life.

When Paul wrote his first letter to the church at Thessalonica, he warned the idle busybodies to get to work (1 Thessalonians 4:11). He instructed the church leaders to “warn those who are idle” (1 Thessalonians 5:14). Paul uses the word “idle” to describe the people who were being a problem. The term “idle” means “unruly” or “disorderly, as a soldier out of rank.” Apparently the problems still existed because Paul devotes this large section of his second letter to correct this problem.

Some believe the origin of this group of idlers in the church came from a group wishing to exploit the Christian love that had flourished so generously among the Macedonian Christians. Since many of the believers were more than willing to share their goods to the point of sacrifice, there were others who were willing to take advantage of this generosity.

Others believe this group of idlers may have been influenced by the Greco-Roman aristocratic disdain for manual labor. The Greek culture did place manual labor at the bottom of the ladder of prestige. Labor was only good for foreigners and slaves.

The most common thought is that this group of idlers had misinterpreted Paul's teachings about the return of Christ. All the talk about the coming of the Lord might have made some feel time was so short they did not want to waste their time on menial tasks. This cause and effect relationship is not stated explicitly in the letter, but it is a safe deduction. If that was the case, this group was now living off the generosity of the church.

Whatever the motivation or reason, this group was not working and had time on their hands. This created other problems because now this group had become “busybodies.” They were not working, and they were also disrupting those who were being faithful in their work. Paul shares with the church what they need to do, he sets himself up as an example and he exhorts the idlers to pay heed to his warning.

A command and a rule to obey

Paul commands the church to avoid fellowship with the unruly. He writes, “In the name of the Lord Jesus Christ, we command you, brothers, to keep away from every brother who is idle and does not live according to the teaching you received from us” (v. 6).

This is a stern command. The Greek term translated “we command” is an emphatic verb that means, “to order.” This word was a military term used to describe the commands a superior officer would give to his men. Paul was not requesting the church avoid fellowship; he was ordering it. The order was “to keep away” from these idlers. Paul uses the term “stello” which means “to avoid or pull back from.” How this was to be carried out we are not sure, but it may have included excluding them from the life and meetings of the church. This exclusion would illustrate the spiritual gap their behavior had created.

The fact that these unruly believers faced church discipline demonstrates the seriousness with which God views work. Since believers love the fellowship of other believers, being separated from this fellowship should be painful enough to bring about change in a person's life.

The drastic step of church discipline also was necessary to protect the church's reputation in the city. The world must know God desires for believers to be faithful workers who diligently work at providing for their own needs.

Paul reminds them of the rule he had given them to follow in dealing with those who refused to work. He says, “For even when we were with you, we gave you this rule: 'If a man will not work, he shall not eat'” (v. 10). This saying addresses the person who is able but unwilling to work, not one who is willing but unable to work. The judgment might seem harsh, but it should be understood as an incentive and not punishment.

When Paul writes of church discipline, it is redemptive and constructive. The actions recommended always are designed to correct an improper lifestyle. In this case, Paul was hopeful the ones creating a disturbance by their laziness would heed his warning and correct their lifestyle. Then they could be restored to the fellowship of the church.

An example to follow

Paul justified this command with the example he had given them while teaching in Thessalonica. He had referred to his example in his previous letter (1 Thessalonians 2:9). The church knew Paul had not taken any support from them. Instead, Paul and his companions had set the example of meeting their own needs. He admonishes them to follow his example. Paul wrote: “For you yourselves know how you ought to follow our example. We were not idle when we were with you” (v. 7). Paul's industriousness was in sharp contrast to the laziness of some in the church.

Only in Acts 18:3 are we told the trade by which Paul supported himself. Luke records for us that Paul was a tentmaker. Exactly what this involved is often debated. A number of early church fathers indicate the term should be broadly understood as a person who works with leather. This is quite possible since tents were often made of leather, and tentmakers probably used their skills on other types of leather products as well. Whatever the skill, we are told Paul worked diligently not to be a burden. He writes, “We worked night and day, laboring and toiling so that we would not be a burden to any of you” (v. 8).

Paul makes it clear his working and making tents was not because he did not have the right to receive support. As an apostle, Paul had the right to expect financial support. Every Christian worker has the right to support from the church as they serve the Lord. A church must never use Paul's example as an excuse for not supporting its staff. Paul chose to work in Thessalonica so those who refused to work could not point to his not working as justification for their laziness. Paul's example encouraged the new believers and also silenced the idlers.

An appeal to accept

Paul's direction to the church concerning the unruly and unwilling workers is very authoritative. Repeatedly Paul uses the terms, “command” and “obey.” Paul's desire for those who were unwilling to work was a change in attitude. Why was this so great a concern?

It was a concern because of human nature and the fact that when people stop working they become dependent on others and lose their dignity. These non-workers were also an irritant, creating disunity and discord by being a burden on those who did work. This was beginning to affect the loving harmony of the church.

Paul makes a final appeal to those who have created this disturbance. He does so in the third person to avoid being too personal, but his appeal is strong. He says, “Such people we command and urge in the Lord Jesus Christ to settle down and earn the bread they eat” (v. 12). We do not know how the people responded, but Paul's appeal comes from his heart and with the authority of Christ.

After his direct appeal to the ones involved in this issue, Paul appeals to the church once again. His appeal comes from his concerns for the long-term effect this problem could have on the church. One long-term problem could be that the abuse of people's graciousness would discourage the givers, who might stop giving. The other consequence is that resources would be diverted from the needy.

Those who are sick, aged, widowed, orphaned or disabled are always harmed by the manipulation of the lazy. The danger was the church would grow tired of the deadbeats and become indifferent to the real needs. So Paul writes, “And as for you, brothers, never tire of doing what is right” (v. 13). Giving and helping are always the right thing to do, even when others abuse the generosity.

The proper Christian view of work affirms several truths. First, God commanded it before the fall of man. Therefore, work is not a curse but part of God's plan. Second, God set the example of work for everyone beginning with creation. Finally, work is a gift from God. Through one's work a person finds value, meaning and fulfillment in life. Work also prevents idleness that can be destructive to a person's life and to the kingdom of God.

The work ethic in our society may have eroded, but the biblical work ethic remains for us to follow. This does not mean we cannot enjoy leisure, but for leisure to meaningful it must be accompanied by purposeful work. The two go together.

Questions for discussion

In what ways have you seen the erosion of the work ethic in our society during your lifetime?

What difficulties or problems do you see in our society that could be related to the work ethic we have come to embrace?

How have the societal problems had an impact on the work and ministry of God's people and his church?

What are some ways Christians and the church could set a good example for our society in the arena of work versus idleness?

What examples do we need to set specifically for our children to ensure they see us following Paul's teaching?

Posted: 10/17/03

Nov. 9

1 Thessalonians 2: 1-12; 5: 12-13

Leadership that inspires followers

By Dan Curry

The effectiveness and growth of a church is directly related to the quality of leadership. John Maxwell, in his book “The 21 Irrefutable Laws of Leadership,” calls this the “Law of the Lid.” He says leadership ability is the lid that determines a person's level of effectiveness. The higher a person's quality of leadership, the greater the person's effectiveness. The church needs quality leadership that inspires followers in order to be effective.

In examining leadership in the church, most immediately evaluate the pastor. What about the scores of other leaders–staff members, Sunday School teachers, deacons, outreach leaders and committee members? A great church needs an effective pastor, but he would be helpless if it were not for the scores of other people in the church that provide dynamic leadership to the ministry. A pastor cannot build a great church by himself. There is a growing need for churches to equip more leaders.

Where does a person turn to find a model of leadership for the church? Some have turned away from the traditional models of church leadership to look elsewhere. Many have turned toward a corporate model of leadership hoping to find quick success and effectiveness. In the second chapter of 1 Thessalonians, Paul gives the church a great biblical model for leadership.

Paul describes effective leadership that inspired followers and had a lasting impact. Paul says, “You know brothers that our visit to you was not a failure” (2:1). Another version translates that as, “our coming to you was not in vain.” The work Paul did in Thessalonica was effective and lasting. As he evaluated his ministry with them, he said it was not a failure or in vain.

Then in the next few verses of this chapter Paul defends his leadership. He does so in response to some criticism he got after he left this city. As he defends his leadership style and his ministry with them, he gives to the church a wonderful biblical model of leadership to follow.

The motive of effective leadership

Paul begins by defending his motives. He says, “For the appeal we make does not spring from error or impure motives, nor are we trying to trick you” (v. 3). In these words, Paul assured them his message was true and his motives were pure.

Paul emphasized he did not use manipulation to win converts. The word “trick” carried the idea of “baiting a hook.” In other words, Paul did not use trickery or a trap in sharing the gospel with them. Manipulation never lasts and always leaves people making superficial decisions. There are few people in life who have not felt at one time or another they were manipulated, forced or pressured to do something they later regretted. Effective leadership does not use manipulation.

Paul also defended himself against those who had accused him of sharing the gospel for personal gain. He said, “You know that we never used flattery, nor did we put on a mask to cover up greed–God is our witness” (v. 5). Paul was sensitive about money matters. He did not want to give anyone a reason to accuse him of being greedy, so he explains he did not resort to flattering people for personal gain. Paul's motivation was not what he could receive from them. Selfishness and personal gain must never drive effective leaders.

Paul makes it clear his motivation was pure, his message true and his methods not deceptive or manipulative. Paul's motivation was to please God. He says: “We speak as men approved by God to be entrusted with the gospel. We are not trying to please men but God, who tests our hearts” (v. 4).

Paul viewed himself as being entrusted with the gospel. It was not a message he made up or that he received from men. He was the steward of the message God had given to him. The word “entrusted” is translated from the Greek word “dokimzao.” The word actually carried with it the idea of being approved. Paul humbly believed he was accountable to God and no one else. His motivation was to please God.

The motive for effective leadership in the church must always be to please God. There will always be those who will use manipulation in order to gain quick results. Some will resort to flattery to please men. Many potential leaders will fall into the trap of being motivated by selfish desires and personal gain. However, the leadership the church needs today comes from leaders who are faithful, who are motivated by their love for God and who desire to please him.

The manner of effective leadership

First, Paul's manner was bold. Paul and Silas had been stripped, beaten naked in public and thrown in prison while at Philippi. It had to have been an extremely painful and humiliating experience. It would have been easy for them to make excuses for not continuing to proclaim the good news.

However, when they came to Thessalonica they came with courage and boldness. Paul says, “We had previously suffered and been insulted in Philippi, as you know, but with the help of our God we dared to tell you this gospel in spite of strong opposition” (v. 2). It was not in their strength, but with the help of God that they were able to be free in sharing the good news.

Every church desires leaders who are bold and courageous. But more than that, they desire leaders who have been empowered by the Holy Spirit to be bold and free in sharing the word of God.

Second, Paul's manner was gentle. He says, “We were gentle among you, like a mother caring for her little children (v. 7). It might seem strange for Paul to compare his manner of leadership to that of a mother. Yet when a person begins to think about the role of a mother in parenting, it becomes a great example. A mother makes sacrifices for her children, gives them nourishment and provides protection.

There is a lot being said about authoritative pastoral leadership these days. Pastoral authority is to be used carefully and rarely. Effective leadership has the gentleness of a mother nursing a child.

Third, Paul's manner was sacrificial. He says, “We loved you so much that we were delighted to share with you not only the gospel of God but our lives as well, because you had become so dear to us” (v. 8). Paul gladly shared the gospel, telling them of God's love for them. Paul sincerely wanted them to be blessed and would gladly have given himself to see them come to know Jesus Christ. The manner of Paul's leadership came from the overflow of his love for people and his desire to see everyone come to know Jesus. Isn't that the kind of leadership needed in the church?

Fourth, Paul's manner was labor intensive. He says, “Surely you remember, brothers, our toil and hardship; we worked night and day in order not to be a burden to anyone while we preached the gospel of God to you.” Paul was not afraid of work. It was not easy to work and minister the word at the same time. Ministry is hard work. Effective leaders always are willing to work hard.

How leadership demonstrates itself is important. Leadership that is effective in churches today will follow the manner of Paul's leadership. It will be bold, gentle, sacrificial and demanding.

The method of effective leadership

Paul's principal method was to lead by example. One slip in a person's life can damage the person's ability to be a leader for months, years or even forever. Paul understood the importance of his walk with God. Paul said, “You are witnesses, and so is God, of how holy, righteous and blameless we were among you who believe” (v. 10). Paul's life was one of integrity. People desire that in the people they follow. To be effective in leadership, a person needs to live above reproach.

Paul also used encouragement. His style was that of a father. He says, “You know that I dealt with each of you as a father deals with his own children, encouraging, comforting and urging you to live lives worthy of God” (v. 12).

Paul uses three words to describe how a father inspires. First, he used words of encouragement. The Greek word for “encouragement” means “to bring alongside to exhort.” It means he did not scold them but encouraged them. The second descriptive word Paul uses is “comfort.” This word carries basically the same meaning as encouragement but emphasizes action. Paul did not just say encouraging words, but he demonstrated his concern with comforting action. Maybe he put his arm around them or patted them on the back. The third word Paul uses is “urging.” This word has the idea of confrontation. The method of Paul's effective leadership was to encourage, comfort and confront as a father would do.

Paul has given to the church a great biblical model for effective leadership. Even today, church leaders can learn much from his motives, his manner and his methods.

How much better to obey willingly than by compulsion!

Questions for discussion

How would you define the word “leader”?

Can a person learn to be a leader?

What are some unacceptable motives for being a leader in church?

How would you define the leadership model of your church?

Is there a place for authoritative leadership in the church? If so, when should it be used?

Besides authoritative leadership, list some other types of leadership styles.

Posted: 10/17/03

Bush's faith-based plans find another door

By Robert Marus

ABP Washington Bureau

WASHINGTON (ABP)–Continuing a trend of piecemeal implementation of his plan to provide government money to religious social-service organizations, President Bush expanded his “faith-based initiative” through regulatory changes Sept. 22.

Jim Towey, director of the White House Office of Faith-Based and Community Initiatives, informed reporters Bush had finalized regulatory changes in two cabinet agencies–and announced new regulatory changes in four other departments–that expand the government's ability to fund social services through religious groups, including churches.

The regulatory expansion follows similar announcements since last December, as well as several recent efforts by Republicans in Congress to attach provisions to routine spending bills that expand faith-based-organization funding in the federal programs they govern.

The initiative has been the centerpiece of Bush's domestic social agenda. Supporters argue that faith-based groups are more effective at providing social services than governmental or secular providers and therefore should be funded by government.

“Today, the real winners are addicts that are trying to access and have choice to a range of programs, and the homeless that can now enter a HUD program that can receive funds,” Towey told reporters. “And the real winners are ultimately taxpayers that can see their money spent in a good program.”

But critics have said providing direct government funding to religious groups violates the Constitution's prohibition on government establishment of religion. Some also contend that government encroachment on the freedom of religious groups will follow on the heels of government funding–and that debates over whether a particular group, such as a Muslim group, receives funding will create religious strife in the civic sphere.

Although Bush tried to get Congress to implement the faith-based initiative shortly after he took office in 2001, opposition based on such concerns killed the legislation in the Senate.

The first wave of regulatory changes came in a December 2002 announcement. The most recent action essentially achieves the same goals that Bush's original faith-based legislation would have–but bypasses Congress.

The process has “been done piecemeal, but these are the last pieces,” according to Chris Anders, the American Civil Liberties Union's head lobbyist on the faith-based issue. “They're just basically putting the faith-based imitative in place through executive order rather than through the legislative process.”

Among the most controversial aspects of the regulatory changes are provisions that explicitly allow religious organizations receiving government funding to discriminate on the basis of religion in their hiring practices. Asked if Bush was doing an end-run around Congress, Towey said the provisions simply affirm the long-standing exemption to hiring-discrimination laws under Title VII of the federal Civil Rights Act that churches and other pervasively religious groups enjoy.

“It preserves a civil right that has existed for three decades,” he said.

Towey noted that secular non-profit groups that contract with the government–such as Planned Parenthood–can discriminate in hiring on the basis of ideology.

“In any employment decision, there's discrimination,” he said. “The World Wildlife Fund will make discrimination based on people they hire who share their tenets and beliefs. Universities hire smart people.”

However, the Supreme Court has not issued a definitive ruling on whether religious groups receiving federal funding can discriminate in hiring for positions that are either partially or wholly funded by federal dollars.

Posted: 10/17/03

Posted: 10/17/03

Defense Dept. clarifies chaplain selection

By Adelle Banks

Religion News Service

WASHINGTON (RNS)–The Department of Defense clarified its procedure for approving chaplains Oct. 14, after a yearlong review and at a time when members of Congress have questioned how Muslim chaplains in particular are selected.

Charles Abell, principal deputy undersecretary of Defense, told a Senate subcommittee he has signed a memorandum putting the major aspects of the policy change into effect.

“This new guidance clarifies several (Department of) Defense policies concerning prospective chaplains and, in particular, ensures that the department stays out of the business of 'approving' religious organizations,” Abell told members of the Senate Judiciary Subcommittee on Terrorism, Technology and Homeland Security.

Instead, he said, the Defense Department will use the Internal Revenue Service's tax-exempt status designation as “one screen” for determining organizations that qualify to offer applicants for military chaplaincy. The department policy also calls for the organization to have a constituency of lay people and a qualified chaplain candidate.

Individuals applying for chaplaincy undergo thorough background checks and affirm the First Amendment rights of military members and their families regardless of their faith or the chaplain candidate's own faith, he said.

“We do the due diligence on the individual when he or she comes forward, not the organization,” Abell told reporters after his appearance at the hearing.

Led by Sen. Jon Kyl, R-Ariz., the subcommittee held the hearing to examine the appointment of Muslim chaplains to the U.S. military as well as the nation's prison system. Kyl and Sen. Chuck Schumer, D-N.Y., have sought investigations into whether a radical form of Islam with links to terrorism has influenced the nation's military and prisons.

The hearing came just days after a Muslim military chaplain was charged with violating military rules on classified materials.

Army Chaplain Capt. Yousef Yee, who had been on temporary duty at the naval base at Guantanamo Bay, Cuba, was detained Sept. 10. The Department of Defense's Southern Command said the charges could be dismissed, referred to a special court-martial or spark a pretrial investigation. The Army said the overall investigation into Yee's conduct could lead to additional charges.

Although he declined to speak about the Yee case, Abell said of the military's Muslim chaplains: “Right now, I don't believe there are any who are security threats.”

Yee was endorsed by the Virginia-based American Muslim Armed Forces and Veteran Affairs Council, military officials said.

The Defense Department cites that organization and the Indiana-based Islamic Society of North America as the two religious groups that are currently qualified to nominate Muslim clergy as chaplain candidates. Chaplains whose credentials have been certified by ISNA are often trained at the Graduate School of Islamic and Social Sciences in Virginia.

Asked by senators about how the military came to use those two endorsing agencies, Abell said the groups had sought that status and gained it.

He said the military now seeks additional groups that might endorse Muslim chaplains besides the two current endorsing agencies. But he said the military still would consider candidates from the original groups unless the Justice Department or another federal agency declared either no longer “a valid agency.”

The military estimates there are about 4,158 Muslims in the military.

Nancy Luque, a lawyer for the Graduate School of Islamic and Social Sciences, told reporters outside the hearing that suggestions the school has links to terrorism are “absolutely false and scurrilous accusations.”

The school has trained nine of the 12 Muslim chaplains currently in the military, she said.

As for prison chaplains, Harley Lappin, director of the Federal Bureau of Prisons, reported there are 231 full-time chaplains in the system, 10 of whom are imams. He said about 9,600 Muslim inmates (not including such “American adaptations of Islam” as the Nation of Islam) comprise 5.5 percent of the inmates.

Lappin said prison chaplains have to meet employment requirements including background checks and drug screening.

The Bureau of Prisons “is committed to providing inmates with the opportunity to practice their faith while at the same time ensuring federal prisoners are not radicalized or recruited for terrorist causes,” he said in his written testimony.

Paul Rogers, president of the American Correctional Chaplains Association, said in written testimony that reports of terrorists infiltrating prisons via religious programs have been “blown way out of proportion. Yes, some relatively minor situations have been identified, but they were stopped before escalating to dangerous levels.”

Sen. Dick Durbin, D-Ill., said the hearing, while focused on preventing people with questionable or violent backgrounds from becoming chaplains, illuminated a larger reality: “There is a very difficult and gray area here in terms of what is an acceptable religion in a country that tries to embrace diversity.”

Posted: 10/17/03

Bills aim to strip courts on church-state cases

By Robert Marus

ABP Washington Bureau

WASHINGTON (ABP)–A senator and a House member have introduced two bills designed to limit the federal courts' authority in church-state cases.

Sen. Wayne Allard, R-Colo., and Rep. Chip Pickering, R-Miss., have introduced the legislation in response to what they called recent “disputes and doubts … with respect to public displays of the Ten Commandments and to other public expression of religious faith.” The bills would use a constitutional formula to limit judges' ability to enforce the First Amendment's ban on government establishment of religion.

Pickering's bill, called the “Safeguarding our Religious Liberties Act,” and Allard's bill, the “Religious Liberties Restoration Act,” are virtually identical. They attempt to employ a complex interpretation of the First, 10th and 14th Amendments as well as Article III, Section 2 of the Constitution to prevent federal courts below the Supreme Court from declaring governmental displays of religion in violation of the First Amendment.

The bills specifically proscribe lower federal courts from:

Outlawing displays of the Ten Commandments on state government property.

Outlawing the display or recitation of the Pledge of Allegiance, including the words “under God,” in state institutions.

Banning the display or recitation of the national motto “In God We Trust” on state property or with state backing.

Some Religious Right leaders are supporting the so-called “court-stripping” legislation.

“This bill is an important step in our efforts to rein in secularist, autocratic federal judges who are determined to subvert the will of the people, erase our history and ride roughshod over the states to achieve their own misguided goals,” said Richard Land of the Southern Baptist Ethics & Religious Liberty Commission.

But the head of another Baptist church-state agency said supporters of governmental religious displays have tried this tactic before and failed.

“These kinds of court-stripping efforts have never passed,” said Brent Walker, executive director of the Baptist Joint Committee. “I'd be very surprised if even this Congress would adopt such a measure. If it did, the Supreme Court would most likely strike it down as a violation of the separation-of-powers doctrine.”

The Senate bill, introduced in August, is S. 1558. The House version, H.R. 3190, was introduced in September. Both have been referred to their respective chambers' judiciary committees.

Posted: 10/17/03

GUEST EDITORIAL:
BGCT format to deliver more information to messengers

By Bob Campbell

As you probably know, this year's Baptist General Convention of Texas annual session Nov. 10-11 in Lubbock has been restructured.

Workshops will replace reports.

This is an experiment based on the perception of three prior order of business committees and two arrangements committees. Independent of each other, a year ago a member of the order of business committee broached the subject of doing something to keep the conventions alive and interesting. He had mentioned it the previous year, but nothing came of it.

Although the previous order of business committee was sympathetic, nothing happened.

The same statement came up in the arrangements committee, although the two committees never interacted.

So, in my first year as president, the subject was brought up again, and we did not want to dismiss it until we had dealt with it. Two premises were discussed:

Young adults do not attend our conventions in large numbers. This is not healthy to the convention. We need a future. We must find something that will attract the younger laity.

The convention program has become too long, with a parade of people directing us to their particular reports in the Book of Reports. They try to explain their entire ministry in a few minutes.

A great many messengers head for the exits–to the exhibits, hallways, friends, a meal or a hotel room for a rest. Some stay, but a majority of messengers leave the area.

Consequently, we began thinking outside the box. How could we show the great activities and abilities of the BGCT staff to serve churches and actually give them more than a five-minute presentation? Workshops became one of our solutions.

The Hispanic Baptist Convention of Texas adopted a similar plan this year with much success and only a few problems. The BGCT African-American Fellowship also tried this approach with equal success.

The North Carolina Baptist convention has been at this for three years. They have had great success as well. The North Carolinians have about the same number of messengers as we have here in Texas.

We are asking each workshop to be evaluated. We will learn by this process.

Those who attend each workshop will be interested and present by deliberate choice. I believe they will be eager to hear and interact with the leader.

More BGCT staff members from every division and department will be involved in these workshops than have ever been involved on the platform during report time.

Our goal is to make the convention more “user friendly.” In years to come, I think more lay people will want to come to the annual sessions, since the practical workshops will assist them with their actual church work. There will be more direct teaching and equipping and less reporting. The BGCT staff will be vital to this training.

Let's give it a try. Join me in praying for its success. Then, let's tweak it next year to improve it for the next convention.

Bob Campbell is president of the Baptist General Convention of Texas and pastor of Westbury Baptist Church in Houston

Posted: 10/17/03

Crews named chancellor at Golden Gate;
presidential search launched

MILL VALLEY, Calif. (BP)–Bill Crews has been named chancellor of Golden Gate Baptist Theological Seminary, and the trustee board's executive committee has been charged with finding his successor as president.

Crews, 67, will continue to fulfill the duties of president until his successor is named, although he has officially vacated the office of president he has held for 17 years.

Trustees affirmed the transition process in their Oct. 14 meeting on the campus near San Francisco.

Bill Crews

Currently the longest-tenured of the six Southern Baptist Convention seminary presidents, Crews was elected to lead Golden Gate in 1986.

“I will continue to give leadership to the institution until a new president is elected and installed,” he told the board. “I will then do all I can to see that any influence I might have is transferred to the person God has already chosen to be our new leader.”

Crews indicated he intends to retire at age 70.

“We have the time to make an informed decision, to pray about and find God's man for this place,” said John Funk, a California trustee and executive committee member.

“I chose to start this process based solely on what I believe to be God's will for my life and for the life of this seminary,” Crews told trustees. “There has been no pressure coming from secret meetings in faraway places but solely a decision on my part as to what is best for the seminary and my family.

“It should also become apparent that I will not be disappearing from the scene right away,” he added. “There are a number of issues vital to the future of the seminary which demand a continuity of leadership.”

Once a new president is named, Crews will serve until retirement in a more typical chancellor role, such as assisting the new president with fund-raising, constituent development and planning.

In addition to Funk, a health-care industry consultant from Westlake Village, Calif., other members of the trustee executive committee are trustee Chairman Gary Black, a retired insurance executive from Novato, Calif.; Ed Adams, a director of missions from Hesperia, Calif.; Bob Fargarson, an attorney from Brownsville, Tenn.; Janie Finlay, a homemaker from Houston; David Gill, a pastor from Antioch, Calif.; Calvin Kelly, a pastor from Birmingham, Ala.; E.W. McCall Sr., a pastor from La Puenta, Calif.; Joe Panter, a Christian businessman from Paradise Valley, Ariz.; and Bob Swift, a pastor from Mayfield, Ky.