
The original issue can be found at: http://www.baptistpress.com/issue-04/08/2005

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Calif. court: Legislature can't legalize 'gay marriage' without public's OK
by Michael Foust
Date: April 08, 2005 - Friday

SAN FRANCISCO (BP)--A California court April 4 upheld the state's domestic partnership law but also gave conservatives some good news, concluding that the legislature is prohibited from legalizing same-sex "marriage" without first taking the issue to the public.

The ruling initially was thought to be a solid win for homosexual activists. The California Court of Appeal ruled that the domestic partnership law does not violate Proposition 22 -- the voter-approved ban on same-sex "marriage."

But on page 12 of the 26-page ruling, the court also included a passage that at first went unnoticed, the San Francisco Chronicle reported.

"Without submitting the matter to the voters, the Legislature cannot change this absolute refusal to recognize marriages between persons of the same sex," the three-judge panel, seated in Sacramento, wrote.

The court's conclusion is significant because the California legislature currently is considering a bill that would legalize "gay marriage." California voters approved Proposition 22 in 2000 by a margin of 61-39 percent.

Conservatives and traditionalists will use the ruling in arguing against the bill's passage. And if a same-sex "marriage" bill is signed into law, they could use the ruling in a suit to prevent the law from taking effect. The ruling would be binding on lower courts.

"In California, if the people pass an initiative, the legislature cannot trump it. That's in the California Constitution," Glen Lavy, an attorney with the pro-family group Alliance Defense Fund, told Baptist Press.

"It is very good that the court said this, because it's getting the attention of some people out there who seem to think the legislature can do whatever it wants."

California's domestic partnership law went into effect this year and provides same-sex couples with nearly all of the state legal benefits of marriage. Pro-family groups filed suit, arguing that the law violates Proposition 22. But so far two courts have disagreed; the latest ruling is being appealed to the California Supreme Court.

The court's reference to same-sex "marriage" was a bright spot in an otherwise disappointing ruling.

Mark Leno, the openly homosexual assemblyman pushing the bill, disagreed that the public must have a say. His bill is scheduled to be heard by the judiciary committee April 26, the Chronicle reported.

"It's one opinion," he told the newspaper. "It's part of the scenery along the path we have to travel."

Leno has argued that Proposition 22 only prevents California from recognizing out-of-state "gay marriages" but does not prevent their legalization in-state -- an assertion that conservative attorneys have labeled ridiculous.

Proposition 22 states: "Only marriage between a man and a woman is valid or recognized in California."

"'Valid' refers to what is within the state, and 'recognized' refers to out of state," Lavy told the Chronicle.

The appeals court, in fact, sided with conservatives on that specific issue. It ruled that Proposition 22 ensures that "California will not permit same-sex partners to validly marry within the state."

The Alliance Defense Fund is representing the Proposition 22 Legal Defense and Education Fund. Another pro-family legal group, Liberty Counsel, is representing Campaign for California Families.

Meanwhile, the California chapter of the NAACP has announced its support for the "gay marriage" bill. It is the first time that a chapter of the NAACP has backed the issue. Polls show that a majority of blacks nationwide oppose same-sex "marriage," and many black leaders have taken offense at the comparison between the struggle for civil rights and the fight for homosexual causes.

But the issue in California may not be decided by the legislature or the people. In March a state judge ruled that same-sex "marriage" must be legalized. The ruling is on appeal.
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For more information about the national debate over same-sex "marriage," visit www.bpnews.net/samesexmarriage.


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NBC's 'Revelations' skewed, 'Left Behind' authors warn
by Staff
Date: April 08, 2005 - Friday

WHEATON, Ill. (BP)--Jerry Jenkins and Tim LaHaye, whose “Left Behind” series made end-times theology a nationwide topic of discussion, have expressed wariness of NBC's apocalyptic mini-series "Revelations," which premieres April 13.

One of the series’ main characters, “Dr. Richard Massey,” a skeptic Harvard professor played by Bill Pullman, looks as though he is headed toward becoming “a firm believer,” as Jenkins put it, during the course of the six-hour series.

But, said Jenkins, who has viewed the first Revelations episode, “&#91;W&#93;hat he promises to come to believe is a mishmash of myth, silliness, and misrepresentations of Scripture.

"Acknowledging that not everyone agrees with my particular take on end-time prophecies, at least they are based on some commonly accepted study,” Jenkins said. “Revelations seems to draw from everywhere and nowhere."

LaHaye, the creator of Left Behind series and a prophecy scholar, described the show as "unbiblical" and “weird.”

"This story is based on some writer's imagination about the Book of Revelation," LaHaye said. "However, the writer clearly has not studied the book or maybe even read it."

Jenkins noted that the series’ other lead character, “Sister Josepha” played by Natascha McElhone, a nun who is assigned to study the end times, is involved in a search for a baby Jesus.

"Regardless of where people stand on the interpretation of biblical prophecy, no one believes Jesus will return again as a baby," Jenkins said. "Beyond that, Sister Josepha states that her intention is to 'protect' Jesus, as if the Son of God would need human help, and that she wants to 'forestall the confrontation' between Jesus and the antichrist -- as if humans can somehow influence the acts of God."

The producers of NBC’s Revelations have been quoted as saying they hope to appeal to the same audiences that made "The Passion of The Christ" and the Left Behind series crossover hits. LaHaye said he feels Revelations will fall short, noting, "This is a good example of someone who doesn't know the message &#91;of The Passion or Left Behind&#93; and doesn't know that he doesn't know."

But Jenkins said the series is not all bad news. "I believe in end-times events, and I want to see the subject of the return of Christ remain on the table of public discourse for as long as possible," he said.

If productions such as NBC's miss the mark and are commercial failures, however, the seeming awakening of Hollywood to spiritual themes may become another passing fad, Jenkins said.

Christians who watch Revelations may be able to discuss its inaccuracies with friends and family, Jenkins added. "I recommend watching it but with a healthy dose of skepticism," he said.

The latest Left Behind installment by Jenkins and LaHaye, "The Rising," currently is No. 1 on The New York Times best-seller list.
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Psych prof gains new passion for God, research, students
by Kay Adkins
Date: April 08, 2005 - Friday

<i>EDITORS’ NOTE: The following story is part of a monthly Baptist Press series to explore and describe how individuals, churches, associations and conventions exhibit a passion for Christ and His Kingdom.</i>


LIBERTY, Mo. (BP)--When Dr. Patricia Schoenrade interviewed for a teaching position at William Jewell College, she remembers giving a very dispassionate answer to an important question: “What does it mean to be a Christian?”

“I remember saying something about Christ as the Savior of the world and the ultimate example for living.” As of that day in 1989, she confesses, Christ was a matter of the head and not the heart.

Schoenrade was hired as professor of psychology at William Jewell, her clinical response to the question notwithstanding, and she continues to teach at the Liberty, Mo., campus. But in 1998, when God revealed Himself to her as “an incredible lover who invites us toward Himself in any way He can,” her life and her teaching took on the meaning and purpose she had long sought.

Although raised in a nominal Christian home, she was involved in various Christian groups while growing up. She even married a clergyman and understood her role as one of serving God because she was serving other people. If anyone lived as kindly as possible, she thought at the time, he or she must be a Christian.

“Helping to keep a small church together, directing a small choir, teaching Sunday School -- all of these could be recognized as good and helpful and ‘nice.’ The approval of others was something for which to strive,” she said. “But there is a prideful way of approaching service, and I’m afraid that applied to at least some of the ways I responded to that role.”

A curiosity about God and life’s deeper questions had always been a part of her life. Her father’s love of the outdoors –- walks in the woods and camping trips -– stirred in her a simple wonder of nature, along with special family memories. But she had a sense that there was more to experience beyond nature’s tangibles, something greater to be discovered.

The reality of death and all of the mysteries surrounding it also troubled her. “It troubled me when animals died and, perhaps around age 10, I remember being very aware and very upset at the realization that every one of us would eventually die.” Since it seemed she alone was bothered by that reality, she kept quiet and listened for answers that might help her make sense of life and death.

Her sensitivity to music and lyrics also kindled troubling questions for which she could find no satisfactory answers. In the popular music of the ’60s, she heard the cries of the heart for romantic love and a search to end loneliness. Those heart-level questions contrasted with the hymns of the church, where she heard songs about spiritual warfare, sacrificial service and a loving God. The deep questions being asked by popular culture did not seem to be answered directly by God and faith.

Thus, Schoenrade turned to psychology to try to fill in all the missing information. “I think I probably was a little like B. F. Skinner -- a behaviorist psychologist. Skinner wanted to develop a technology of behavior that would explain it all, that psychology would offer enough answers that would solve a lot of problems.”

While she maintained a religious life as a faithful church member, she had separated her “faith” life from other areas of life, especially in her work as a psychologist. One example of this is a paper she coauthored in 1997 which examined the differences in work attitudes between homosexuals who “stay in the closet” versus those who reveal their sexual preference. Schoenrade found no fault with the homosexual lifestyle at the time, but has since expressed her regrets in conducting that study or any study that might promote ungodly lifestyles.

During those years of “compartmentalization,” God began to intrude into her life in some painful ways. In 1993, the Schoenrades had just adopted the second of their three adopted children, a newborn baby girl named Abbey. Three months later, the birth father challenged the adoption. After almost four years of courtrooms, lawyers and uncertainty, the birth father lost interest. Finally Abbey was theirs to keep, but not without many battles through which Schoenrade grew frustrated and angry over her own inability to control circumstances.

Schoenrade also was dealing with the declining health of her father, an Alzheimer’s victim. Nine hundred miles separated her from her mother and father, preventing her from helping her mother carry the 10-year burden of care. Schoenrade went through a time of sadness and questioning about how such a strong man could become so confused and dependent, and why a supposedly loving God would place such a heavy load on her mother.

Issues like these in her life began to make her aware that possibly psychology could not provide all the answers she thought it should. Too much was out of our control. “So I watched, often with wailing or angry protest, as God used these situations to gently pry my fingers off the ship’s wheel, and to take the wind out of the sails of pride that had led me to say, ‘I can do it; I can manage; I’ll be OK; leave me alone.’”

God had primed her to begin hearing His answers.

A friend gave her several C.S. Lewis books such as “The Problem of Pain,” “Mere Christianity” and “The Great Divorce.” Reading Lewis, her notions of devout people being “intellectually simple” began to be dispelled. She began to understand pain as a part of God’s loving pursuit of His children. She started to realize that worship was a lifestyle, rather than a specific time and place event, and that possibly it is living to glorify God that satisfies those heart-level questions.

The concept of a life of faith was nailed for her in The Great Divorce in the image of the traveler who reaches the new land and experiences pain when walking on the grass in that new land. “Receiving &#91;God’s&#93; truth is often uncomfortable at first, even painful,” Schoenrade said. “And over time of looking to the Holy Spirit for understanding, we begin to appreciate the integrity in His creation and move more easily about His reality -- the true reality.”

God’s final blow to her self-sufficient faith came in the form of a song, “Love of a Different Kind,” at a campus concert by singer/songwriter Allen Levi. The song brought her face to face with the passionate, loving God she had thus far overlooked. It opens with a story of a love that makes logical sense in which a valiant prince rescues and carries away the perfect princess.

But then Levi introduces the kind of love that confounds us, in which a valiant prince lavishes his love on someone who seems completely unlovable. “If he said, ‘I adore you. I will make you mine.’ We’d say, ‘This is love, this is love, this is love of a different kind.’”

For Schoenrade at this turning point in her life, “I was so much like the prodigal -- I’ve messed up in all these ways, and here I am looking at an incredibly loving Savior.”

Before her encounter with God, Schoenrade believed she had to take off her Christian hat when doing something scientific. Now, when wrestling with issues, Schoenrade not only introduces the scientific data for study, but also guides her students to see what God has to say. “None of the data surprises Him at all! As the Creator, He is way ahead of us,” Schoenrade said. “All of this begins to take on an integrity. That is what is present in my life that wasn’t there before -- integrity.”

The most immediate manifestation of change occurred with a course Schoenrade had been preparing on the topic of relationships. She realized that you cannot talk about relationships without addressing the spiritual implications. Using the topic of gender roles and human sexuality as an example, Schoenrade said, “We can teach that the Creator has intentions for us. As a Christian psychologist I have a special responsibility to address what our Creator might have had in mind when He gave us this desire.

“It is a concern in psychology that if a psychologist is a Christian, it narrows what they can look at. I think that is wrong -- it widens it,” she said.

Ray Owens, who chairs William Jewell’s psychology department and has known Schoenrade since she joined the faculty in 1989, commends her teaching. “She has always been a great teacher,” Owens said. “Since her conversion, she has become a great Christian who teaches.”

Owens noted that she stays current on the research in her area and continues to get excited about collecting data. “She bursts into the reception area saying, ‘We have data!’ What is different is perhaps the kinds of questions she asks: issues on relationships and religious commitments of students,” Owens said.

“She cares about her students,” he said, “and her ministry to her students is a huge part of who Christ is through Dr. Schoenrade.”

From e-mailing students, to asking for prayer requests on the back of her tests, to praying with them in her office when they have a particular need, Schoenrade considers her primary ministry to be helping students at their point of need. One student referred to her as “the most spiritually encouraging teacher I’ve had at Jewell, and different because she is bold in applying examples of the Bible and her faith to what we are learning in psychology.”

Schoenrade takes her hat off to students who are able to “stay centered on Christ in these tough times we are in.” In her classes she sees students at many points on their faith journeys, some who are embittered Christians, others who are new believers, those maturing in their faith, and even those who might claim atheism or agnosticism.

She sees many who struggle with issues of personal hurt, family problems and disillusionment from living in families that profess Christianity but live in very hurtful ways. Often she is able to offer an empathetic ear and say, “I know where you are coming from.”

In addition to imparting a thorough understanding of course material, Schoenrade’s passion is to show her students that the study of psychology can help them discover more of the character of God. Psalm 42:1, which states, “As the deer pants for streams of water, so my soul pants for you, O God,” is one of her favorite verses, reminding her that “the essence of what we really seek in each deep desire is to be found in God.”

She hopes that all of her students reach that understanding as well. “And,” she added, “I hope they are younger than 44 when they do that!”
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Singer/songwriter Allen Levi’s song, “Love of a Different Kind,” is from his album “The Moon is Round.”


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MARRIAGE DIGEST: Homosexual group criticizes Feinstein, gives her 'Pink Brick' award; all but 1 of Fla. marriage cases withdrawn
by Michael Foust
Date: April 08, 2005 - Friday

SAN FRANCISCO (BP)--Many homosexuals feel that California Sen. Dianne Feinstein has let them down, and they're letting her know it.

Feinstein, a Democrat and a prominent social liberal on many issues, has been given this year's "Pink Brick" award -- an annual dubious honor that goes to a person who has done the most harm to the homosexual cause, the Associated Press reported. The award is handed out by the Lesbian, Gay, Bisexual, Transgender Pride Committee.

Feinstein was a surprise winner, being she has championed homosexual causes and was a vocal opponent of the marriage amendment last year. Her offense? Saying that President Bush's re-election was helped when San Francisco's mayor issued marriage licenses to same-sex couples in violation of state law.

"I believe it did energize a very conservative vote," Feinstein said immediately after the election. "It gave them a position to rally around. The whole issue has been too much, too fast, too soon."

That comment was too much for many in the homosexual community.

"There are a lot of people in the community who feel very betrayed by her because they have supported her," Joey Cain, president of the Lesbian, Gay, Bisexual, Transgender Pride Committee, told AP.

But many commentators -- including some in the homosexual community -- also said the issue helped Bush.

Steve Weinstein, editor of the homosexual newspaper New York Blade, even argued in a post-election column that the same-sex "marriage" issue ended up "handing the election" to Bush.

"I accuse the gay leadership in this country of putting their own selfish interests above the greater good of the electorate," Weinstein wrote. "There is no reason why we should have been pursuing the issue of gay marriage on the eve of an election year. The key to being a good general is not knowing how to choose the victories, but in judiciously choosing your defeats.

"Would it have made such a difference to those couples in Massachusetts if they had waited a year or two before tying the knot? Would it have hurt San Francisco Mayor Gavin Newsom or New Paltz Mayor Jason West to have put off marrying gay couples until Nov. 3, 2004?"

FLORIDA CASES WITHDRAWN -- All but one of the lawsuits challenging Florida's ban on "gay marriage" have been withdrawn by homosexual activists, the pro-family legal group Liberty Counsel said April 7. The group announced that seven of the eight lawsuits that had been filed had been withdrawn in recent weeks. 

In January, a federal judge in Florida upheld the state's ban on "gay marriage" and also upheld the federal Defense of Marriage Act. Following that, attorney Ellis Rubin -- who had been involved in seven of the cases -- said he would withdraw his lawsuits. The only one pending now, a state lawsuit, involves the National Center for Lesbian Rights. Liberty Counsel has been involved in all of them.

"Although seven of the eight court challenges against Florida’s marriage laws have been dismissed, Florida voters can only take comfort in protecting marriage though the passage of a state constitutional amendment," Liberty Counsel President Mat Staver said in a statement. "To successfully defend marriage, we have to win 100 percent of the time. One loss can have huge repercussions and create a ripple effect around the country."

Including Florida, nine states nationwide are involved in "gay marriage" lawsuits.

S.C. ADVANCES AMENDMENT -- A state constitutional marriage amendment passed a Senate committee in South Carolina April 5 on a 16-2 vote. It previously passed the House and will go to voters in 2006.

Already, legislatures in three states -- Alabama, South Dakota and Tennessee -- have sent amendments to voters for a 2006 vote. Another dozen or so states may follow.

The amendments ensure that state judges cannot legalize same-sex "marriage." Unrestrained by a marriage amendment, Massachusetts' high court was able to issue its pro-"gay marriage" ruling.

State amendments, though, are vulnerable in federal court. Because of that pro-family groups are promoting an amendment to the U.S. Constitution.
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For more information about the national debate over same-sex "marriage," visit www.bpnews.net/samesexmarriage.


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Judge allows discovery to proceed in Mo. entities case
by Don Hinkle
Date: April 08, 2005 - Friday

JEFFERSON CITY, Mo. (BP)--A Missouri circuit judge April 5 directed that limited discovery could proceed in one of the two cases brought by the Missouri Baptist Convention against five breakaway MBC entities, while the initial case is pending in the Missouri Court of Appeals.

Judge Richard G. Callahan of the Cole County Circuit Court granted none of the six motions filed by attorneys representing five breakaway MBC entities, including motions that sought to dismiss the legal action brought by the convention in its effort to reclaim the entities.

Judge Richard G. Callahan conducted a hearing with attorneys for all parties to discuss the five-inch stack of motions and memoranda that were before the court. The judge said he was inclined to wait for a ruling on the other case scheduled for oral argument on April 20 before the Missouri Court of Appeals, Western District, in Kansas City. One of the issues in that appeal is whether churches can represent the convention in court or whether only messengers can do so. Callahan expressed reluctance to rule on that issue in the case pending before his court and thus risk being contradicted by the court of appeals.

Callahan was willing, however, to permit limited discovery to proceed in the case as requested by MBC lead attorney Michael Whitehead. He also directed the five entities to file an answer in the case.

In addition, Callahan set a June 1 hearing date on a motion regarding a key statute that both parties agree needs to be interpreted. The five entities claim that R.S. Mo 355.141 means that only the attorney general can bring this lawsuit and that neither MBC messengers nor churches have standing to be plaintiffs.

The hearing in Cole County was the latest in a legal battle of more than two years between the MBC and five of its entities where trustees voted to become self-perpetuating without MBC approval. The five entities, with assets worth more than $240 million, are the Windermere Baptist Conference Center, The Baptist Home retirement facility, Missouri Baptist Foundation, Missouri Baptist College (now University) and Word & Way newsjournal.

“The MBC legal team was very pleased with the hearing on April 5 conducted by Judge Callahan,” Whitehead said. “Defendants filed six motions, including motions to dismiss, but the judge granted none of them. He allowed MBC lawyers to proceed with some limited depositions. He also set a hearing date of June 1 on a key motion regarding standing of messengers to represent the MBC. It was important that the messenger case be permitted to take these forward steps, even while we seek a ruling from the Court of Appeals in the church case.”

The April 5 hearing involved the second of two cases now working their way through the state’s judicial system. In the first case the MBC executive board and six churches representing the convention filed a petition for declaratory judgment on Aug. 13, 2002, in Cole County Circuit Court asking the court to rule that the five entities violated Missouri law by amending their charters for self-electing boards of trustees without MBC approval.

In November 2002, Cole County Circuit Judge Thomas J. Brown III ruled -– without comment –- against the five entities’ motions to dismiss the case. Then on March 11, 2004, Brown reversed himself, ruling that the MBC executive board and the six churches did not have standing to file the action because messengers, not churches, were representative members of the convention. Further, Brown refused to allow the MBC to file an amended petition naming messengers as additional parties and said a new petition naming messengers would be required. It is that decision that the MBC has appealed to the state court of appeals.

The second case subsequently listed messengers as plaintiffs, in response to the ruling. Meanwhile, Callahan’s decision to allow discovery to proceed in the case means more testimony will be taken through under-oath depositions. Whitehead told the court that certain key figures had not yet been deposed, such as former MBC Executive Director Jim Hill, now interim executive director of the breakaway Baptist General Convention of Missouri.
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Land counsels collegians to let faith influence public policies
by Tom Strode
Date: April 08, 2005 - Friday

LEWISBURG, Pa. (BP)--Christians and other faith adherents should use their religiously influenced moral views to help shape government policies in a continued effort to recover from decades of absence from the public square, Southern Baptist ethics leader Richard Land told students at Bucknell University.

Speaking at a forum sponsored by a campus Christian organization, the Ethics & Religious Liberty Commission’s president encouraged students to “keep speaking the truth in love as you understand it.”

Land predicted, however, there would be “some titanic struggles” in American culture “because not only is the number of Americans who believe that religion is very important growing, the number of Americans who are completely unchurched has doubled.”

The “completely unchurched” total about 18 or 19 percent of the American public, he said. In general, the unchurched “tend to be pretty hostile to religious involvement, and they want to exclude people of religious faith from having anything to do with public policy,” he said, citing the major news media’s coverage of the death of Terri Schiavo as an example.

Land spoke on the influence of Christianity on his public policy views at Bucknell, a private, liberal arts college in east-central Pennsylvania with an undergraduate student body of about 3,300 students.

The resistance by much of Western civilization to religious adherents’ influence on public policy grew out of a change in how society viewed knowledge, a view that was proposed by 18th-century philosopher Immanuel Kant, Land said at the April 5 forum. Kant said there are two kinds of knowledge –- that which is known as fact and that which is known by faith, Land explained.

“This fact-faith distinction stuck, and it changed the way we in the West have approached the question of what we could know, and what we could not know, and how we could know it,” Land said. “Prior to Kant, people were perfectly willing to accept that since God created the universe, all truth was His and all truth could be known.”

Eventually, Western intellectuals insisted science and moral philosophy must be based on naturalism, and Christians and other religious adherents privatized their faith, Land said.

“In accepting and adopting this fact-faith distinction, &#91;religious believers&#93; compartmentalized their faith and cut if off from the rest of their understanding of the world,” Land said. “The end result has been a decades-long abandonment of any meaningful cultural engagement between the world of faith and the world of so-called fact,” he said.

Scientific naturalism, which believes in a “chance-driven, naturalistic universe,” became the “prevailing orthodoxy” among academics, Land said.

The “false dichotomy” between fact and faith “has continued to dominate Western thinking,” Land said, even as naturalism has come under increasing attack in recent years and Christians especially have re-entered the public square.

“In many ways I envy you as students in the first decade of the 21st century,” Land said, “because naturalistic science and naturalism are under more sustained assault and taking more hits below the waterline than could have been imagined when I sat where you sit as an undergraduate student at Princeton University in the late 1960s.

“The earth has moved,” he said. “When I sat where you sit, &#91;evolutionist Charles&#93; Darwin was on a mountaintop, and his critics were down in the valley. Now Darwin is on an anthill surrounded by critics.”

Land referred to the recent efforts of scientists in the intelligent design movement (www.intelligentdesign.org) in refuting the arguments of naturalism by contending that the evidence points to a designer in creation.

The American people also “are showing signs they are fed up with” the argument by some that religious beliefs should have no role in influencing public policies, Land said. He cited the 2004 election, which he said could be seen as a victory for people of traditional religious values.

Land said he supports the separation of the institutions of church and state.

“The last thing we should ever want is government-sponsored religion,” he said. “That’s like getting hugged by a python. It squeezes all the life out of you, and you fall over dead. But our forefathers never intended the separation of church and state to mean the separation of religiously informed morality from public policy. In other words, there is no disqualification of religiously informed moral values from public policy.”

Abortion and same-sex “marriage” are two issues in which advocates seek to marginalize opponents who are religiously motivated, Land said.

“If somebody wants to be against the pro-life position, let them come out and argue for the morality of killing unborn babies for any reason whatsoever during the entire nine months of pregnancy,” he said. “Quit trying to hide behind this false claim that the First Amendment disqualifies anyone who has moral objections based upon their religious convictions from taking part in the public policy debate. That is just anti-religious discrimination and bigotry, and it’s a lot easier to win the argument when you disqualify the other side from taking part.”

Marriage is “in enough trouble” already in the United States, and homosexual “marriage” will “completely shatter it and undermine it,” Land said.

“I am arguing that civil society has a right to decide who can get married and under what circumstances and that I have the right as a Christian to bring my religiously informed moral values to that debate,” he said. “And I don’t have a right to say, ‘You’ve got to agree with me because my view comes from the Bible.’ I’ve got to make my argument to you and to Americans who don’t believe the Bible. And if I can convince a majority of Americans that I’m right, I have a right to expect in a democracy that law is going to be based upon the will of the people.”

The Fellowship of Christians at Bucknell sponsored Land’s appearance, which came before about 40 students at Bucknell Hall. A group of Baptists founded the school in 1846, and it was named after William Bucknell in 1886 after his generous giving rescued the school from financial ruin.
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FIRST-PERSON: Stretching forward to ‘Judea’
by Kenneth S. Hemphill
Date: April 08, 2005 - Friday

NASHVILLE, Tenn. (BP)--If we are going to fulfill the challenge given to us by the resurrected Lord, we must commit to reaching Judea. This is not an option but a mandate. It is a mandate given to the local church. Thus, it is essential that each church think seriously about its strategy to reach Judea. You are probably beginning to suspect that you will need partners for such an ambitious goal. You are correct!

The word Judea means "Jewish." In Ezra 5:8 we find the province of Judah mentioned. The province varied in size according to changing political circumstances, but it always included Jerusalem and the surrounding territory. The province of Judah was given the name Judea after the Babylonian exile. Judea extends from the Mediterranean Sea on the west to the Dead Sea on the east, with its northern boundary at Joppa and its southern boundary just south of Gaza.

A simple glance at a concordance will indicate that the first New Testament mention of Judea is found in Matthew 2:1: “After Jesus was born in Bethlehem of Judea ... John the Baptist began his ministry in Judea. In those days John the Baptist came preaching in the Wilderness of Judea” (Matthew 3:1). Further, we know that Jesus performed many miracles in Judea and taught large crowds of people (Mark 3:7-12). With this great heritage, the early church must have been surprised to find such resistance and often outright hostility to the Gospel in Judea, but such was the case.

THE ANTIOCH MODEL

Perhaps if there is a model church to demonstrate how a church can impact Judea, it would be the church at Antioch. If you read the full account in Acts 11:19-30 and 13:1-3, you will see several unique characteristics of this unique church that was willing to look beyond its own confines and spread the Gospel throughout Judea.

They understood the foundational role of prayer and praise. In chapter 13, Luke tells us that while they were ministering to the Lord, the Holy Spirit gave them a strategy to reach beyond themselves. The word translated "ministering" comes from a Greek word “leitergeo” from which we get our word "liturgy." We cannot underestimate the importance or power of worship. God inhabits the praise of His people. Notice that their corporate worship flowed from their private worship and their commitment to prayer. We are twice told that they were praying and fasting. If we are going to see a great moving of the Spirit in our day, it will be the direct result of intentional, specific and powerful praying. It is prayer that opens the door for the Gospel and waters the seed of evangelism.

They had confidence in the supernatural power of God. There are several curious phrases in this account of the church. We are told that the Lord's hand was with them (Acts 11:21). I find it both interesting and informative that in that same verse we are told that a large number turned to the Lord. Maybe our lack of results in terms of evangelism can be traced to our lack of confidence that God can and will change the hearts of sinners. Have you ever found yourself thinking that some people are just "too hard" for God, or some tasks "too big" for your church? Such thinking is based on our dependence on natural ability and not on supernatural empowering. The church today often plans and acts based on that which they know they can accomplish in their own strength. We must have supernatural empowering.

A second curious phrase is found in verse 23. When Barnabas arrived, he saw the grace of God. In other words, he saw something for which there was no explanation that would suffice other than the very activity of God. In this instance, I believe Barnabas witnessed the demolition of a barrier that exceeds any barrier our church can experience today. He saw Jews and Gentiles sharing fellowship together. It takes supernatural activity for us to reach people who may be from a different culture, religious background or socio-economic class, and that is precisely what we have available to us.

They had courageous leaders. When we read Acts 13, we are impressed by the number and diversity of the leaders who are named as belonging to the church in Antioch. Further, we are amazed by their courage. When the Holy Spirit instructed them to send Paul and Barnabas on a church planting mission, they did not cower nor sidestep. It takes courageous leaders to encourage the church to reach Judea.

They had evangelistic passion. Don't forget that this church was established by believers who had been scattered from Jerusalem by persecution. Yet, we are told that they began speaking to the Hellenists, proclaiming the Good News about the Lord Jesus (11:20). On several occasions we are told that "large numbers" were turning to the Lord. They weren't simply evangelistic in the beginning; they were consistently sharing the Gospel.

They had vision. Every time I read this account, I am taken by the boldness of this church. This church had the audacity to believe that it could be missional. They sent Paul and Barnabas on the first missionary journey.

They had a generous spirit and a cooperative mindset. We find that some prophets came from Jerusalem to Antioch with the news of an impending famine. The response was immediate and generous. Each disciple gave according to their ability that they might send relief to the brothers who lived in Judea (11:30). We will fail to reach Judea if we do not cooperate with likeminded partners in this task that demands we reach beyond our Jerusalem. Truly great churches have learned the value of cooperative ministry.

If we are to understand what the "Judea task" means for our church today, we must again ask and answer four key questions. We are suggesting that each church establish a Judea Task Force to think strategically about reaching Judea by cooperating with your Judea partners. (You can download the explanation of the EKG Celebration and Challenge event and the necessary task forces to fulfill the Acts 1:8 challenge by going to our website at www.ActsOne8.com.)

UNDERSTANDING YOUR TASK

Who is our Judea? This is more than a mere demographic question. What do you know about your state and its unique needs? If you don't know who lives there and how to relate to their needs, you will be largely ineffective in reaching them. You should seek to understand the ethnic, racial and socio-economic makeup of your state. Understanding special needs can help you to determine the sort of ministries that might be a helpful forum for a salt and light ministry. Are there those who are hearing impaired? What about poverty? What are the needs of those who live in the inner city? You can add other questions.

Who are our Judea partners? If we are going to make an impact on Judea, we must form partnerships with likeminded believers. No single church can have the impact that churches that cooperate with one another can have. One of the unique aspects of Southern Baptist structure is that we are organized into state conventions. This organizational structure gives us an appropriate platform for reaching Judea. What do you know about your state convention and the ministries that provide the springboard for local churches to fulfill the task of reaching Judea? Can you imagine what we could do together if we didn't care who got the credit for it?

What are we doing now to reach Judea? I would suggest that you contact your state office and ask them to visit with your Judea Task Force to talk about ministries that are cooperative efforts to reach Judea. Our state structure and ministries grew out of the desire to cooperate to reach our Judea. I promise you that if you ask someone from your state to tell you about Judea opportunities they will be delighted to come to your church. Every church should not only give to support cooperative ministries in their Judea, but they should send mission teams to partner in mission initiatives to reach Judea.

What remains to be done? This is the question that demands dialogue between the local church and the missionaries at the state level. Changing circumstances demand new initiatives. I think you will find your partners at the state level willing and eager to work with you in reaching Judea. Remember, the Acts 1:8 challenge was given to the church. The state convention was created by local churches to assist them in fulfilling the task of reaching Judea.

I am convinced we have the structure and the resources to accomplish the task of reaching our Judea with the Gospel. Remember, it is all about His Kingdom, not ours.
--30--
Kenneth S. Hemphill is the national strategist for the Southern Baptist Convention’s Empowering Kingdom Growth emphasis. EKG is strategically linked with another SBC emphasis, The Acts 1:8 Challenge. Your church might consider maximizing these emphases by offering the study “EKG: The Heartbeat of God,” followed by the study “The Acts 1:8 Challenge: Empowering the Church to Be On Mission.” Both are available at any LifeWay Christian Store, online at www.lifeway.com, or through the catalog store at 1-800-448-8032.


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FIRST-PERSON: You call this pro-choice?
by Kelly Boggs
Date: April 08, 2005 - Friday

McMINNVILLE, Ore. (BP)--In 1973, the U.S. Supreme Court ruled in Roe v. Wade that a woman has a “right” to an abortion. In so doing it set the stage for a scenario in which the government could force an abortion to be provided for a woman. 

When the justices “discovered” (or invented) the “right” of a woman to terminate her pregnancy, they likely imagined that abortion doctors always would be available. 

But what happens if doctors no longer perform abortions?

If abortion providers from sea to shining sea suddenly had an attack of conscience and chose to stop offering their services, how would the government respond? Would the state pass a law mandating that physicians perform abortions?

Something similar already is taking place in Illinois. On April 1, Gov. Rod R. Blagojevich issued an emergency rule that forces pharmacies to fill prescriptions for the controversial “morning after pill,” a drug that seeks to thwart pregnancy after intercourse. 

The “morning after pill,” also known as “Plan-B,” is deemed “birth control” by abortion advocates. But abortion opponents note that the drug can block implantation of a tiny embryo in the uterine wall, which, they say, is de facto causing an abortion. 

The governor’s action came in response to two complaints against a Chicago Osco pharmacy where a pharmacist declined to fill prescriptions for the morning after pill. It was suggested that the ladies seeking the prescriptions could come back later when another pharmacist would comply with their request. 

It should be noted that pharmacies are not required by law to dispense all types of drugs. Wal-Mart refuses to offer Preven, one form of the “morning after pill.” However, in the case of “Plan-B” drugs, a pharmacy that does not carry the product must provide a referral. 

Keep in mind that the pharmacist in question did not say the women’s prescriptions would not be filled. The pharmacist only indicated that she would not personally fill them. The women were assured they would receive their prescriptions, though it would entail a minor inconvenience.

Also, the pharmacist seemed to be operating well within the scope of the “Illinois’ Health Care Right of Conscience Act” which holds that "Physicians and health care personnel" are granted the right to refuse "to perform, assist, counsel, suggest, recommend, refer or participate in anyway in any particular form of health care services which is contrary to the conscience of such physician or health care personnel."  

Even the American Pharmacist Association holds that pharmacists can’t be compelled to dispense a medication to which they have moral objections. 

None of the aforementioned facts held sway with Blagojevich. The governor issued an emergency order that forces all pharmacies to fill prescriptions for the morning after pill. While the order is good only for 150 days, the governor is seeking to make it permanent. 

“We are hopeful that governors across the country will follow his &#91;Blagojevich’s&#93; lead,” said Nancy Keenan, national president of NARAL Pro-Choice America -– a vehemently pro-abortion organization formerly known as the National Abortion and Reproductive Rights Action League. 

There you have it. Keenan wants the state to force pharmacies to provide the controversial morning after pill whether they want to or not. 

You can rest assured that Keenan and her ilk are also in favor of forcing doctors to perform abortions against their will -- which already is being done.

In 2002, New York City required OB/GYN residents in the city's 11 public hospitals to be trained to perform abortions. That same year, California enacted a state law that required abortion training at the state's six public medical schools. 

If a woman has a “right” to contraception, which the state says includes the “morning after pill,” then the government can force a pharmacist to fill a prescription which he or she finds objectionable. It even can mandate a pharmacy carry any and all Plan-B-type drugs. 

If a woman has a “right” to an abortion, then the government can require a medical student be trained to do abortions. It can even force doctors to perform abortions.

Imagine that every doctor in America suddenly chose to stop performing abortions. Given that Roe v. Wade established abortion as a “right,” what would the state do? What would you want the state to do? Think about it and then tell me who really is “pro-choice” in America. 

Our founding fathers believed the primary function of a government should be to secure the rights of its citizens. However, it is doubtful they believed guilt-free, consequence-free sex should be deemed a fundamental right.  
--30--
Kelly Boggs is pastor of the Portland-area Valley Baptist Church in McMinnville, Ore. His column appears each Friday in Baptist Press.


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FIRST-PERSON: Pope John Paul II’s legacy
by David S. Dockery
Date: April 08, 2005 - Friday

JACKSON, Tenn. (BP)--No pope in recent memory has had the impact of John Paul II, whose death was mourned this week by many around the world.

Born Karol Jozef Wojtyla, Pope John Paul II was shaped by his Polish upbringing, particularly the Holocaust of World War II. He became archbishop of Krakow in 1965.

During the early years of his papal leadership, his tours across the world stirred millions, particularly young people, to more faithful commitment to the church and to humankind. He was trained in drama and acting in his college years. There he learned the importance of a “public moment,” which has, to the amazement of many, been the key which has connected him with young people in such an exciting way all around the world.

The pope was a voice of hope for those who suffered at the hands of tyranny and communism. The freedom of the oppressed in Poland, the fall of communism in Eastern Europe, the fall of Latin American dictatorships and the new openness to religion in Cuba cannot be understood apart from the obvious fingerprints of Pope John Paul II on these events.

At the heart of this pope’s message over the past two decades was the resounding theme that it is the task of men and women to make life more human, to achieve full dignity. Freedom, he maintained, is the condition of this dignity, but freedom is under threat from oppressive governments, from atheism, from consumerism and from a misunderstanding of human rights. He did not waver from his message over the past 26 years.

A second major theme was society’s obligations toward the poor and the achievement of greater social justice. He served as a powerful and active advocate on behalf of the poor, yet he was especially critical of Marxism and liberation theology, in what he saw as misguided efforts in behalf of the poor -- efforts that are not faithful to Scripture or the historical Christian tradition. In this regard, he called for the silence of Brazilian liberation theologian Leonardo Boff. This pope did not lack courage in challenging and disciplining thinkers like Boff or others he considered to be out of line with the church’s tradition, such as the Swiss theologian Hans Küng or the Sri Lankan Tissa Balasuriya.

The crisis in the American Catholic Church over the priesthood and inappropriate sexual activity with parishioners, especially young men, was a scourge on the church and a source of much grief for the pope. He attempted to balance his concerns with redemptive discipline that nevertheless brought criticism from numerous sectors inside and outside the church.

Pope John Paul will best be remembered as a champion of human rights, as an advocate for the poor, as a voice for peace and as a stalwart of Catholic orthodoxy, particularly on matters like abortion and homosexuality. John Paul II spoke powerfully against the culture of death and his legacy will be grounded in his call for a new commitment to a culture of life.

As the Roman Catholic Church enters a time of transition, it will be built upon this pope’s efforts over the past three decades. In the future the church likely will be looking to the southern hemisphere for future leadership with the expanding influence of African and Latin American bishops. As Baptists and evangelicals, we will continue to have significant and substantive theological differences with the pope's teaching, including the very concept of the papacy itself. Yet, at this time we offer thanksgiving for the life, legacy and moral courage of Pope John Paul II.
--30--
David S. Dockery is president of Union University in Jackson, Tenn.


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SBC baptisms up in ’04, among several ACP gains
by Chris Turner
Date: April 08, 2005 - Friday

NASHVILLE, Tenn. (BP)--Recently compiled statistics for the Southern Baptist Convention in 2004 show a reversal in recent downward trends in key categories such as baptisms and membership. These are “encouraging signs that the denomination may be heading in the right direction,” said LifeWay Christian Resources President James T. Draper Jr.

“I think there is a lot we can take from these statistics that is positive and shows a turnaround from where we’ve been the past three years,” Draper said. “The increase in baptisms is slight, but an increase of more than 10,000 over the previous year is encouraging.”

According to the Annual Church Profile (ACP), information gathered by LifeWay Christian Resources, baptisms totaled 387,947 in 2004, compared to the 377,357 for 2003, which marked a fourth consecutive year of decline.

Draper noted that the current SBC emphasis on baptizing a million people during 2005 wasn’t initiated until last summer’s annual meeting in Indianapolis and only allowed churches who accepted the challenge to be a part of the initiative for a short time before the end of the reporting year. Draper said he would be “surprised if we didn’t see a considerable jump” in baptisms when information is gathered for 2005.

With a net increase of 441 new churches, the SBC total stood at 43,465 at the end of the year, up from 43,024 in 2003. Total membership increased by 62,444 for a total of 16,267,494.

Other key areas with increased enrollment were Sunday School (8,206,440, up 12,554), men and boys mission education (423,207, up 4,601) and discipleship training (2,237,345, up 235,785).

Draper was most pleased about the discipleship increase.

“One thing we’ve been hearing from pastors, associations and state conventions is the need for discipleship renewal,” he said. “This really reflects what I’ve been hearing as well from the younger leaders I’ve been meeting with across the country the past several months. They realize the need to get their church members grounded doctrinally, and discipleship studies are the way to do that. I see this as a very positive trend for individuals, churches and our denomination.”

Draper also pointed out that total offering receipts were up $522,666,407 to more than $10 billion dollars. The most encouraging aspect of the increase, he said, was the amount going toward total mission expenditures -- an 8.84 percent increase over last year, with receipts rising more than $97 million dollars to nearly $1.2 billion. The statistics also show that 11.7 percent of total receipts are missions-related.

“I’m excited to see such a significant amount of our receipts being designated for missions endeavors,” Draper said. “I hope this reflects a trend that we as a denomination are recapturing our roots of being an evangelistic and missions-oriented people. The most important thing we as a people can do is share the Gospel with the peoples of the world and lead them to a saving faith in Jesus Christ.”

WMU enrollment increased 115,626 to a total of 967,831.

Music ministry enrollment declined by 68,054 or 4 percent. Draper said it is hard to know exactly why music ministry enrollment had declined, but speculated it may be indicative of a trend in churches to move away from formal choirs and more toward praise and worship groups that are comprised of fewer people.

The year’s statistics include reports from one new state convention affiliated with the SBC, the Dakota Baptist Convention, which previously had fellowship status.

“Overall I think this is a good report,” Draper said. “Last year I felt there was a real urgency with the declines we were seeing in some key categories that reflected a denomination that had lost its focus. I’m hoping these figures reflect the beginning of a growing trend indicative of a denomination focused on reaching people for Christ.”
--30--



