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If you haven’t, read Part 1 and Part 2. In today’s political world, pro-choice is often equated with being pro-women. If you are pro-choice, then you are for a woman’s right to privacy, for a woman’s reproductive rights, and for a woman’s advancement. However, in a bit of historical irony, Alice Paul who helped get the 19th Amendment passed (giving women the right to vote), called abortion the “ultimate exploitation of women.” Why does she call what today is deemed a “right” exploitation?[1]   In summary, the legalization of abortion came about as a result of men who convinced leaders of the women’s rights movement in America that equality with men in the workforce would only come about when the inconvenience of pregnancy was solved. Their solution: abortion on demand. We need to understand that abortion rights began as a movement to betray women by telling them that to achieve equality with men professionally, socially, and educationally they had to not be pregnant.[2] Fundamentally, this robs women of the God-given dignity they possess as being made in God’s image and as a co-heir with men in the Kingdom of Jesus (1 Peter 4:7).   Perhaps Alice Paul foresaw the sick logic of abortion as actually devaluing women because it devalues a fundamental, God-given female capacity for pregnancy. Abortion follows the sick logic of “her body, her choice; her problem”, telling a woman that after the abortion her “problem” will be over.

Abortion has created a sick and false dichotomy that it is EITHER the woman or the child.[3]

  Another effect of the exploitative abortion logic is that it actually encourages less responsibility among men. Men do not have to bear the responsibility of fatherhood and can easily begin to see (and relate) to women as a sexual commodity. If sex results in pregnancy, get an abortion; and if she won’t … well then, he doesn’t have to stay and bear responsibility, he can simply leave her … after all, it’s her body and therefore, her problem.   So while we should not encourage sexual promiscuity or sex outside of the bounds of marriage, we should look at women who have unintended pregnancies with compassion and love. Pregnancy—no matter under what circumstances conception occurred—must be celebrated as something that occurs under the sovereignty of God. Life is not a mistake.  

Church, we must take a stand for LIFE for the rest of our lives.

  Abortion will not go away simply because a pro-life president is elected and a constitutionalist judge is appointed to the Supreme Court. Protecting, promoting, and valuing life is a constant posture for the Christ-follower. But we can begin to assume this posture at the ballot box by voting for the unborn.   [1] “The Feminist Case Against Abortion,” America Magazine, last modified January 7, 2015, accessed February 22, 2016, http://americamagazine.org/issue/feminist-case-against-abortion. [2] “Feminists for Life | Women Deserve Better® than Abortion,” accessed February 22, 2016, http://www.feministsforlife.org/. [3] Ibid.

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In Part 1 of this series of posts, we discussed voting for the most vulnerable people in our nation—the 1,000,000 unborn who most likely will be aborted. Like most issues, the subject of abortion cannot and should not be reduced to a slogan or a ballot box only issue. One of the underlying causes of abortion is that for many pregnant women, abortion seems like their only realistic choice … but not all choices are created equal … and many women believe they simply do not have the resources to a make a different choice.

Why is this so?

  We must keep in mind that most women of childbearing age only know a post-Roe v. Wade (1973) America; they only know abortion as an option or choice. When an abortion-minded woman becomes pregnant she most likely will face one or more of the following:
  • economic distresses and financial challenges to raising her child;
  • failure of the father to take any responsibility for the child he helped conceive;
  • lack of healthcare;
  • work place discrimination (YES this still happens to some pregnant women);
  • inadequate emotional and relational support;
  • lack of childcare opportunities or options.
So increasingly many pregnant women see abortion as their only choice.

Ironically, we can ponder if a pregnant woman in America really even has a choice?

However, if we are going to be pro-life, we must be for both the unborn child and his or her mother, less we be guilty of this description: Anti-choice people often call themselves “pro-life.” But the only life many of them are concerned with is the life of the fertilized egg, embryo, or fetus. They are much less concerned about the life of women who have unintended pregnancies or the welfare of the children after they are born.[1] So to be fully pro-life, we must also be FOR the would-be, could-be mothers. We must learn how to serve them so they can not only see the value of the life that develops within them, but also help them see how they can raise that child to its God-given potential. Or show them that adoption is also a noble, viable, and in some cases, best choice for their child. This is why the work of agencies like the Women’s Enrichment Center in Dalton and Chatsworth and the Calhoun Pregnancy Center is so important.

This is why we as Christ-followers must be open to adoption in our families and must support legislation that makes adoption easier.

  And finally, this is why we must also consider how best to vote for the millions and millions of women who wonder if they really have a choice in how to handle their unintended pregnancy. [1] http://newantichoicerhetoric.web.unc.edu/thewords/the-feminist-case-against-abortion/, as quoted from Planned Parenthood web site.

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There is no doubt about it—politics is polarizing. Perhaps that is why I’ve been reluctant as a pastor to say too much about candidates, elections, and how to vote… other than that we should vote. However, this year is going to be different because I’m going to tell you who I think you should vote for. Not only that, I’m going further—I’m going to tell you who I think biblically you should vote for. I know that sounds bold, maybe even a bit pushy and presumptuous, but bear with me.

Consider the “Father” heart of God.

God is often called a “Father” in Scripture. This form of address speaks to His desire to oversee a large and diverse family, His steadfast love, and His all-encompassing goodness. We see this “Father” heart—even for wayward children—in the Story of the Prodigal Son (Luke 15:11-32). The psalmist even says God is “father to the fatherless” (Psalm 68:5).

Let’s ask, “Who might God be for in 2016?”

Luke records that Jesus’ public ministry began with Him quoting the prophet Isaiah: “The Spirit of the Lord is upon me, for he has anointed me to bring Good News to the poor. He has sent me to proclaim that captives will be released, that the blind will see, that the oppressed will be set free” (Luke 4:18). This Scripture clearly indicates that God is for the weak, the powerless, and the vulnerable.

This most vulnerable group of people will number about 1,000,000 in 2016.

Approximately 1,000,000 children will be aborted this year in the United States. Since 1973, this group numbers over 58 million! They have no voice, no vote, and no protection unless we vote for them. Let me be clear: in the church we can debate over poverty solutions, immigration policy, ISIS, taxes… and Christians can love Jesus and disagree on these issues (without being disagreeable). However, as best I can tell there is only one issue that has black and white biblical clarity: God values all human life from the moment that life is conceived and all life is stamped with the dignity of bearing the image of God; therefore, God is for life. Now, I understand some will argue that a fetus is not yet a human. However, can we really define at what point in the developmental process a fertilized egg moves from “non-human” to “human”? In reality, that point is defined by the choice of the mother isn’t it? If a woman who is trying to get pregnant finds out she is now expecting a few weeks or a few months after conception, she believes what is growing inside her is a human—full of value, dignity, and potential. She looks forward to raising that child. However, if the woman who did not intend to get pregnant determines—for a variety of reasons—she does not want or cannot raise the child, then she can legally choose abortion because what grows inside her is “non-human.”[1] Either way, the woman is allowed to make this determination of personhood, under the legal justification that her right to privacy is worth more than the child’s right to life. But hasn’t God humanized His children from before He created the world (Ephesians 1:4), which certainly includes from the moment of conception (Psalm 139:13)? Therefore, the unborn child is not tissue or a fetus or a mistake; the unborn child is God’s will.

To the mothers who may have had abortions, God’s will is equally clear: He loves you.

  He will forgive you in Christ just as in Christ your child is precious and eternally with Him. In Christ one day we will be reunited with the millions of unborn who were taken from this life and marvel at the grace and power of God. But until that day, we must pray and labor for His will to be done on earth as it is in heaven. So before you vote in the 2016 primaries and the general election in the Fall, make a commitment to vote for the voiceless lives that have no protection under our current laws—yet they still are made in the image of God. (This is part 1 in a series of posts on abortion and the election.)   [1] Most studies indicate that women having abortions do so because pregnancy would interfere with work or school; inability to afford the costs of raising a child; or lack of support/involvement from the father.

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In this past weekend’s message we read Jesus taught that we are not to resist an evildoer and to love our enemies (Matthew 5:38-44). A logical and timely question then becomes, “Is war wrong?”

  This question has been debated throughout the history of Christianity. Until around the 4th Century—when Christianity became legalized in the Roman Empire—most Christians were pacifists, meaning they were generally against war.[1] As Christianity became more aligned with Rome, then more Christian theologians began supporting war … in certain situations. In more modern times, evangelical Christians have tended to be highly patriotic and very supportive of the military. Some find support for war and military engagements in the Old Testament war stories of Israel and in the allusions to war found in Revelation. We must never read Scripture in isolation or without reading it through the lens of Christ, understanding that He came to fulfill the Law and the Prophets (Matthew 5:17); therefore, what is found in the Old Testament must ultimately be interpreted through Christ … and clearly, Jesus valued the peacemakers, called them “blessed” and “sons of God” (Matthew 5:9). Pacifists find support for their position in Jesus words and His own example of not resorting to violence (John 18:10-12). And I can honestly respect their position. However, ultimately I find the pacifist position naïve and utopian. The world we live in is fallen, broken, and evil. This means there are times when war can save lives and limit the spread of injustice. Pacifists are right to call war tragic; I would add that war is a tragic necessity (tragic because war results in casualties and loss of life yet necessary IF it restrains evil). For example, Paul taught that government had a responsibility to use the “sword” to stop wrongdoing (Romans 13:4). Here we find reason to support the times when police and the military must use force.[2] Here we also understand that there is a difference between killing someone under the authority of government in order to stop wrongdoing and what the Bible calls murder, which is a sin.

As Christians, we should long for peace, pray for peace, work for peace, and see war only as a last resort.

  The most helpful thinking on this comes from Augustine of Hippo (354-430 A.D.) who developed the “Just War” Theory to help explain both when a nation should go to war and how to actually conduct warfare. Augustine taught that war should be entered only when options for peace had been exhausted, for a just cause and that war could only be conducted by a legitimate authority (i.e.-a properly established and recognized government). In conducting war, every effort should be taken to minimize casualties, force should be used proportionally and not in excess, and care should be taken in the methods of war and the conduct of soldiers (i.e.-soldiers should not engage in rape). Finally, Augustine taught that the aim of a war would be the “restoration of peace and a more just social order.”[3] What does the mean for us today?
  • Pray for our military and police.
  • Pray for leaders who must discern when to authorize military force.
  • Always see war as a tragic necessity (The tragedy of war can never be minimized and care should be given to avoid glamorizing warfare; for example, a political leader threatening to “carpet bomb” people is concerning.)
  • Loss of any life is always tragic.
  • Long for, pray for, and labor for the full realization of Jesus’ Kingdom when war will cease forever and the ailments of the human heart that cause wars and thus the need to tragically fight war will be gone forever.
    [1] John Davis. Evangelical Ethics: Issues Facing the Church Today. (Phillipsburg: P & R Publishing, 2004), 242. [2] Scripture never mentions or commands a soldier to leave the Roman legions when they converted to Christ. Additionally, history shows that when a Christian soldier did leave the military, the reason was to avoid the idolatrous traditions practiced by the Roman army. [3] Davis. Evangelical Ethics, 247-248.

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The Advantage of Weakness   We are not accustomed to embracing weakness. In our culture, being strong (or appearing strong) is the goal. Additionally, our pride whispers the idea that strength is what matters. Yet in Jesus’ Kingdom we encounter the radical and “contrary to popular belief” concept that God blesses and uses those who are weak and dependent on Him. There is no escaping this truth. Paul said it this way, “… I am glad to boast about my weaknesses, so that the power of Christ can work through me. That’s why I take pleasure in my weaknesses, and in the insults, hardships, persecutions, and troubles that I suffer for Christ. For when I am weak, then I am strong” [2 Cor. 12:9-10, NLT].   God will not compete with our pride but He will exploit our weaknesses for His glory and His purposes. Have you ever thought of letting God use your weaknesses? Have you ever considered that the reason God won’t take away that struggle, that temptation, or that difficult person in your life is so His power can “show up” through your weakness without encountering your pride or your sense of self-sufficiency?   Consider a specific struggle you have with “X”. “X” is what bothers you, troubles you, frustrates you. “X” is what you wish God would just remove from your life and then you’d be happier. Yet “X” remains; “X” lingers; “X” just will not go away. But in God’s Kingdom, “X” is a gateway for God’s grace, a portal for His power, and a platform for His purpose. “X” is where we are forced to depend on God’s love and look for His provision from the Holy Spirit. So what is “X”? “X” could be a lot of things but consider …
  • “X” is singleness and through singleness you learn to be content in Christ and with Christ;
  • “X” is an illness that forces you to push past a circumstantial faith and learn to depend on God’s promises and anticipate the new Kingdom;
  • “X” is a difficult person that allows you to consider forgiveness and loving your enemies all while learning more about the depth of God’s love for you.
  Remember God reduced the size of Gideon’s army before sending them into battle. Remember the shepherd boy who killed the giant Goliath? Remember Jesus was arrested, beaten, unjustly accused, and died … all in weakness. Remember when you discovered you were a sinner—helpless and hopeless apart from God’s grace and mercy? You were weak so He could be your strong Savior!   The rest of your story and mine will be no different. Sometimes God will weaken us; sometimes God will not take away the “thorn” (“X”); and sometimes God will keep asking for us to depend 100% on Him. Each time, remember, that if dependence on God is the objective, weakness is an advantage.   I Peter 5:6 So humble yourselves under the mighty power of God, and at the right time he will lift you up in honor.

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God is always moving; yet we tend to drift.

  The Bible and history show us that God is always moving. He moves to save, to bring justice, to restore, to form a people for Himself, and to exalt Jesus. However, we tend to drift … and we never drift toward God or good things. Think about it—your house does not drift toward cleanliness, your body does not drift toward being in shape, your marriage does not drift toward vitality, and you will not drift toward God’s purposes either. Here are 3 “Drifts” to resist this year:
  • Toward SELF-CONSCIOUSNESS: we were created to be God-conscious and then Satan made us question God’s goodness and want God’s glory (Genesis 3:1-5). Then after sin entered the human race, we became ashamed … which is being conscious of our shortcomings. We must realize that it is very hard for a self-conscious person to move consistently or powerfully with God (James 4:6).  A church can easily drift toward self-consciousness too. This occurs when we become more concerned about ourselves than reaching people far from God or serving people outside the “4 walls” of the building.
  • Toward MAINTENANCE: how easily inertia sets in and we start maintaining what we have instead of moving to where God is going. You know you are in maintenance mode if you are saying any of these 3 words, SOMEDAY, SOMEONE, or SOMETHING:
    • SOMEDAY I’ll get to that…
    • SOMEONE should do something about that…
    • SOMETHING needs to be done about that…

A church can easily drift toward maintenance too. When this happens, the church becomes a monument to what was, instead of moving with God toward what will be and what should be.

  • Toward AVOIDANCE: this occurs when we know God has touched something in us or brought us to a redemptive crisis, but we avoid moving with God. We are aware of the call, the invitation, the issue … but we avoid doing anything about it.
When I was in middle school, Beth & I went to a Youth Conference on Jekyll Island. During the final service, I knew God was talking to me and I needed to move with Him. The preacher asked us all to close our eyes, bow our heads and then raise our hands if God was dealing with us about something. My hand shot up. Then he asked us to walk to an area to meet with counselors; I sat still. I was self-conscious, I was going to be a maintainer (not a mover) and I was drifting toward avoidance. Thankfully, Beth had ignored the preacher’s request to keep her eyes closed and she saw my hand go up. She whispered to me, “If you want to go talk to someone, I’ll go with you.”  

What God was doing IN me couldn’t be finalized until someone moved WITH me!

  Christianity is a “WE” movement. Church is “WE”, not just me. We need each other to move with God and avoid drifting. As we begin 2016, I want to encourage you to be part of God’s WE!
  • RETHINK what church membership means and why small groups are so important.

Let us think of ways to motivate one another to acts of love and good works. And let us not neglect our meeting together, as some people do, but encourage one another…

Hebrews 10:24-25 {NLT}