"...the king will say to those at his right hand, 'Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; for ... I was a stranger and you welcomed me ...' Then the righteous will answer him, ‘Lord, when was it that we saw you ... a stranger and welcomed you ... ?' And the king will answer them, ‘Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.' Then he will say to those at his left hand, 'You that are accursed, depart from me into the eternal fire prepared for the devil and his angels; for I was ... a stranger and you did not welcome me ..." Then they also will answer, ‘Lord, when was it that we saw you ... a stranger ... and did not take care of you?’ Then he will answer them, ‘Truly I tell you, just as you did not do it to one of the least of these, you did not do it to me.’ And these will go away into eternal punishment, but the righteous into eternal life." (From Matthew 25:34-46, NRSV)
This is a portion of one of Jesus' descriptions of the final judgment. Just sayin' ...
Monday, January 30, 2017
Tuesday, June 28, 2016
Messengers, Not Delegates
There is a discussion playing out in news headlines right now that underscores the reason for a seemingly odd practice in at least some Baptist circles. As you have probably seen, there are deep divisions in the GOP over Donald Trump serving as the presidential nominee of the party. Indeed, opposition to Trump in party ranks is so strong that some delegates to the Republican National Convention are pressing for a change in the rules allowing them to vote their conscience so they won't be forced to vote for Trump.
In general, delegates can't necessarily vote according to their own conscience. By definition delegates attend a convention with delegated authority from some other body to vote according to the instructions of the body that sent them. Delegates are expected to vote according to the instructions of the sending body whether or not those instructions are aligned with their consciences.
In the Baptist circles of which I've been a part for much of my life, those who register to vote at Baptist conventions or general assemblies are known as messengers rather than delegates. The reason for this seemingly odd terminology is linked to the doctrine of the priesthood of all believers. One of the implications of this doctrine is that we believe it is wrong to coerce the conscience of a fellow believer (or anyone else for that matter). Messengers, unlike delegates, are expected to prayerfully vote their own consciences at a convention or general assembly.
Every year it seems there are examples of the press labeling voters at Baptist conventions or general assemblies "delegates" rather than "messengers." Indeed, I've heard quite a few long-time Baptists make this mistake. Certainly there are more pressing issues facing us than the names we use for convention voters. But it isn't often that we get such a good teaching moment to highlight the fact that many Baptists use the term "messenger" rather than "delegate" and the reason for the difference.
In general, delegates can't necessarily vote according to their own conscience. By definition delegates attend a convention with delegated authority from some other body to vote according to the instructions of the body that sent them. Delegates are expected to vote according to the instructions of the sending body whether or not those instructions are aligned with their consciences.
In the Baptist circles of which I've been a part for much of my life, those who register to vote at Baptist conventions or general assemblies are known as messengers rather than delegates. The reason for this seemingly odd terminology is linked to the doctrine of the priesthood of all believers. One of the implications of this doctrine is that we believe it is wrong to coerce the conscience of a fellow believer (or anyone else for that matter). Messengers, unlike delegates, are expected to prayerfully vote their own consciences at a convention or general assembly.
Every year it seems there are examples of the press labeling voters at Baptist conventions or general assemblies "delegates" rather than "messengers." Indeed, I've heard quite a few long-time Baptists make this mistake. Certainly there are more pressing issues facing us than the names we use for convention voters. But it isn't often that we get such a good teaching moment to highlight the fact that many Baptists use the term "messenger" rather than "delegate" and the reason for the difference.
Monday, June 6, 2016
Jury duty ... again
This Wednesday I have to report for jury duty here in Wake County, North Carolina. Originally I was to report about two weeks ago, right in the middle of a cruise that Terri and I had been planning for months. Fortunately, I was able to get a postponement, but, unless I hear something otherwise in the next couple of days, I will have to show up at the courthouse later this week.
This will be the third time in 22 years that I have been called for jury duty. The fist time I was summoned to federal court in Wilmington, North Carolina. In that instance I was selected to serve on a jury and the trial lasted for a full nine days--nearly two full work weeks. The second time I was again selected to serve on a jury for a case in district court in Brunswick County, North Carolina. That trial lasted a full four days and I was elected foreman of that jury.
I don't mean to shirk my civic duty, but I've been asking around and I can't find anyone else who has done as much time in jury service as I have. I haven't taken a scientific survey and I'm sure there are quite a few people out there who have been called more and have served longer on juries. Yet in my circle of friends and family, I have found no one who has been called for jury duty as many times or served as many days as I have. Furthermore, numerous registered voters and/or licensed drivers (master jury lists are compiled from lists of registered voters and licensed drivers) have told me that they have been of jury selection age in North Carolina for 30-plus, 40-plus and 50-plus years and have never been called for jury duty.
I realize that it's possible to be called for jury duty every two years. Yet after asking around and finding no one else who has served as many times or as many days, I'm starting to wonder how I'm getting so "lucky" about jury service. I'm beginning to have some suspicions about the randomness of the selection process.
If it sounds like I'm complaining, well, I guess I am. Still, I'll be at the courthouse on Wednesday and I'll do my best to serve well as a juror if I'm impaneled. But, to be honest, I'm starting to feel like I've done my time when it comes to jury duty. I hope I get off easy this time by getting excused.
This will be the third time in 22 years that I have been called for jury duty. The fist time I was summoned to federal court in Wilmington, North Carolina. In that instance I was selected to serve on a jury and the trial lasted for a full nine days--nearly two full work weeks. The second time I was again selected to serve on a jury for a case in district court in Brunswick County, North Carolina. That trial lasted a full four days and I was elected foreman of that jury.
I don't mean to shirk my civic duty, but I've been asking around and I can't find anyone else who has done as much time in jury service as I have. I haven't taken a scientific survey and I'm sure there are quite a few people out there who have been called more and have served longer on juries. Yet in my circle of friends and family, I have found no one who has been called for jury duty as many times or served as many days as I have. Furthermore, numerous registered voters and/or licensed drivers (master jury lists are compiled from lists of registered voters and licensed drivers) have told me that they have been of jury selection age in North Carolina for 30-plus, 40-plus and 50-plus years and have never been called for jury duty.
I realize that it's possible to be called for jury duty every two years. Yet after asking around and finding no one else who has served as many times or as many days, I'm starting to wonder how I'm getting so "lucky" about jury service. I'm beginning to have some suspicions about the randomness of the selection process.
If it sounds like I'm complaining, well, I guess I am. Still, I'll be at the courthouse on Wednesday and I'll do my best to serve well as a juror if I'm impaneled. But, to be honest, I'm starting to feel like I've done my time when it comes to jury duty. I hope I get off easy this time by getting excused.
Friday, December 18, 2015
Religious instruction in public schools
You have probably heard about the angry reaction to a homework assignment in a geography class at Riverheads High School in Staunton, Virginia. In an attempt to show students the artistry of the letters of the Arabic language, pupils were asked to copy a phrase that is translated "There is no God but Allah, and Mohammed is the messenger of Allah." This was a standard assignment from a textbook, not one created by the teacher.
While some of the responses to the assignment may have been over the top, it is easy to see why many were outraged. The phrase that students were asked to recreate is known as the shahada, the first of the five pillars of Islam. From an evangelical Christian perspective, the assignment would be roughly equivalent to asking all students to copy John 3:16. Many Christians balked at students being forced to learn in a public school the fundamental statement of faith of another religion and it's not hard to see why.
This episode illustrates why it is crucial to preserve separation of church and state. Learning about the faith statements of other religions is a fruitful exercise in the proper setting. Loving our neighbors certainly includes getting to know them, including their religion if they have one, especially if that religion is different.
As an academic exercise, students should learn about other religions. Yet they should not be required to write or say the central affirmation of faith of any religion. The former is an important educational exercise about our world while the latter could be construed as a confession of faith.
This incident shows how problematic it would be to remove the wall of separation between church and state. If government forces religious instruction on any citizen then that citizen's religious liberty is abridged. If all are not free then none are free. The best way to ensure religious liberty for all is through the mechanism of church-state separation.
Certainly the timing of this case is unfortunate. Again, Christians are called to love their neighbors, including their Muslim neighbors. Recently our public discourse has included some vitriolic statements against Muslims and the event in Staunton, Virginia could further inflame such sentiments which is tragic. Nonetheless, this controversial homework assignment and the reaction to it reminds us that we are blessed to live in a land that enshrines religious liberty in its founding documents through separation of church and state.
While some of the responses to the assignment may have been over the top, it is easy to see why many were outraged. The phrase that students were asked to recreate is known as the shahada, the first of the five pillars of Islam. From an evangelical Christian perspective, the assignment would be roughly equivalent to asking all students to copy John 3:16. Many Christians balked at students being forced to learn in a public school the fundamental statement of faith of another religion and it's not hard to see why.
This episode illustrates why it is crucial to preserve separation of church and state. Learning about the faith statements of other religions is a fruitful exercise in the proper setting. Loving our neighbors certainly includes getting to know them, including their religion if they have one, especially if that religion is different.
As an academic exercise, students should learn about other religions. Yet they should not be required to write or say the central affirmation of faith of any religion. The former is an important educational exercise about our world while the latter could be construed as a confession of faith.
This incident shows how problematic it would be to remove the wall of separation between church and state. If government forces religious instruction on any citizen then that citizen's religious liberty is abridged. If all are not free then none are free. The best way to ensure religious liberty for all is through the mechanism of church-state separation.
Certainly the timing of this case is unfortunate. Again, Christians are called to love their neighbors, including their Muslim neighbors. Recently our public discourse has included some vitriolic statements against Muslims and the event in Staunton, Virginia could further inflame such sentiments which is tragic. Nonetheless, this controversial homework assignment and the reaction to it reminds us that we are blessed to live in a land that enshrines religious liberty in its founding documents through separation of church and state.
Wednesday, December 9, 2015
Keeping Muslims out and shutting down mosques
A certain presidential candidate is getting a lot of attention because he advocates closing the borders of the United States to Muslims. He is, thankfully, being condemned from nearly every direction, it seems. Other candidates from his own party as well as other leaders from his own party have denounced his plan.
But what about the anti-Muslim comment made last month by the same candidate? It was about three weeks ago, in the wake of the terrorist attacks in Paris, that the same candidate proposed closing mosques in this country. In fact, he said that we would "have no choice" but to shut down some mosques. That comment got some attention, but I don't think it made as big of a splash as this latest one.
In the space of about three weeks, a leading presidential candidate has offered two proposals for addressing terrorism that destroy the notion of religious liberty. Baptists have traditionally proclaimed that if all are not free then none are free. We cannot shut down the houses of worship of any religious group or close our borders to members of any religion and still claim to support religious liberty for all. And if we don't advocate religious liberty for all then we don't support religious liberty at all.
One of the very first Baptists, Thomas Helwys, wrote the very first treatise on religious freedom in the English language in 1612. Helwys wrote, "Let them be heretikes, Turks [i.e. Muslims], Jewes or whatsoever, it apperteynes not to the earthly power to punish them in the least measure." John Leland was a Baptist minister and a leader in the struggle for the Bill of Rights in this country. He was one of a few from the revolutionary era writing that religious tolerance was not enough. According to Leland, "all should be equally free, Jews, Turks [i.e. Muslims], Pagans, and Christians." From our earliest days, Baptists have singled out Muslims as they have advocated religious freedom for all.
My primary interest in this matter is not my desire for the success or failure of any particular candidate for office. My passion is for religious liberty which is a God-given right, not a governmental gift or privilege to be taken away from any individual or group for any reason. If our fears drive us to reject the cherished, God-given right of religious freedom then the terrorists win.
But what about the anti-Muslim comment made last month by the same candidate? It was about three weeks ago, in the wake of the terrorist attacks in Paris, that the same candidate proposed closing mosques in this country. In fact, he said that we would "have no choice" but to shut down some mosques. That comment got some attention, but I don't think it made as big of a splash as this latest one.
In the space of about three weeks, a leading presidential candidate has offered two proposals for addressing terrorism that destroy the notion of religious liberty. Baptists have traditionally proclaimed that if all are not free then none are free. We cannot shut down the houses of worship of any religious group or close our borders to members of any religion and still claim to support religious liberty for all. And if we don't advocate religious liberty for all then we don't support religious liberty at all.
One of the very first Baptists, Thomas Helwys, wrote the very first treatise on religious freedom in the English language in 1612. Helwys wrote, "Let them be heretikes, Turks [i.e. Muslims], Jewes or whatsoever, it apperteynes not to the earthly power to punish them in the least measure." John Leland was a Baptist minister and a leader in the struggle for the Bill of Rights in this country. He was one of a few from the revolutionary era writing that religious tolerance was not enough. According to Leland, "all should be equally free, Jews, Turks [i.e. Muslims], Pagans, and Christians." From our earliest days, Baptists have singled out Muslims as they have advocated religious freedom for all.
My primary interest in this matter is not my desire for the success or failure of any particular candidate for office. My passion is for religious liberty which is a God-given right, not a governmental gift or privilege to be taken away from any individual or group for any reason. If our fears drive us to reject the cherished, God-given right of religious freedom then the terrorists win.
Friday, July 24, 2015
What's the hurry about restarting the death penalty in NC?
What's the hurry about restarting the death penalty in North Carolina? There hasn't been an execution in this state since August 18, 2006. After several legal challenges were filed against the death penalty, a de facto moratorium began in 2007. Now a bill is poised to make its way to the floor of the state Senate next week that could pave the way for executions to begin again.
What's the hurry?
The fact that Henry McCollum was released from death row here in North Carolina about nine months ago would seem to give us a pretty good reason not to be in a hurry to start executions again. After more than three decades on death row, DNA evidence exonerated McCollum. If it weren't for the moratorium that has been in place since 2007, he almost certainly would have been killed by "we the people" years ago for a crime that he didn't commit. But now, less than a year after such a horrible mistake has been exposed, we are in a hurry to start executions again.
The case of Alan Gell deserves some mention here as well. He spent four years on death row here in North Carolina before his sentence was vacated in 2002 when evidence previously withheld revealed that Gell was nowhere near the scene of the crime. Even though we know that we were ready to execute at least two innocent men in this young century we are now hurrying to crank up the lethal injections again.
Of course, there was also the botched execution in in Oklahoma last year. Clayton Lockett, a convicted murderer, was given a lethal injection, but something went wrong. He began writing in pain and mumbling something unintelligible. Doctors on site halted the procedure, but Lockett was pronounced dead 25 minutes later after he suffered an apparent heart attack. The whole process took 40 minutes when it should have taken only a fraction of that. Yet, even with this recent, serious problem with a lethal injection, lawmakers in this state are hurrying to begin lethal injections.
Maybe we need to slow down a bit and consider whether we should replace the death penalty with life without parole due to the cost of the death penalty if nothing else. Many studies have shown that the death penalty, with its necessary and required appeals process, costs millions more than sentencing an inmate to life without parole. (The cases of Henry McCollum and Alan Gell show us that we can't afford to eliminate the appeals process if we keep the death penalty.) Fox News reported that North Carolina could save $11 million per year by substituting life in prison for the death penalty. We could put a lot more law enforcement officers on the street to prevent murders with $11 million per year.
Death penalty supporters say that this punishment is needed as a matter of justice. Gordon "Randy" Steidl has a unique perspective on that question because he experienced both sides, as it were. He lived on death row and in the general prison population after his sentence was commuted to life. Eventually it was proven that Steidl was wrongfully convicted and he was released. After his experience, Steidl says today, "If you really want to kill someone, give them life without parole. It's worse than dying." When we sentence murderers to life in prison without parole, in a real sense, we take their lives.
My struggle with the death penalty is based on biblical teaching. This study would be a long blog entry in itself. But, briefly, I am moved by the account of Cain who murdered his brother Abel according to Genesis 4. God's punishment of Cain was not death (or even prison), yet Cain said that it was more than he could bear. Furthermore, God said that anyone who killed Cain for his crime would suffer a punishment that was seven times worse. God's example to us in the case of the first murderer was that he should not be punished by death.
The Apostle Paul's teaching that the gospel is the power of God unto salvation in Romans 1 also informs my position on the death penalty. The power of God can transform anyone, including murderers. But not if we give a murderer a lethal injection first.
To the best of my knowledge, all known first degree murderers in North Carolina are locked safely away from the public in pretty unpleasant places, stripped of their freedom which many call a fate worse than death. So, really, what's the hurry about cranking up the lethal injection machine again?
What's the hurry?
The fact that Henry McCollum was released from death row here in North Carolina about nine months ago would seem to give us a pretty good reason not to be in a hurry to start executions again. After more than three decades on death row, DNA evidence exonerated McCollum. If it weren't for the moratorium that has been in place since 2007, he almost certainly would have been killed by "we the people" years ago for a crime that he didn't commit. But now, less than a year after such a horrible mistake has been exposed, we are in a hurry to start executions again.
The case of Alan Gell deserves some mention here as well. He spent four years on death row here in North Carolina before his sentence was vacated in 2002 when evidence previously withheld revealed that Gell was nowhere near the scene of the crime. Even though we know that we were ready to execute at least two innocent men in this young century we are now hurrying to crank up the lethal injections again.
Of course, there was also the botched execution in in Oklahoma last year. Clayton Lockett, a convicted murderer, was given a lethal injection, but something went wrong. He began writing in pain and mumbling something unintelligible. Doctors on site halted the procedure, but Lockett was pronounced dead 25 minutes later after he suffered an apparent heart attack. The whole process took 40 minutes when it should have taken only a fraction of that. Yet, even with this recent, serious problem with a lethal injection, lawmakers in this state are hurrying to begin lethal injections.
Maybe we need to slow down a bit and consider whether we should replace the death penalty with life without parole due to the cost of the death penalty if nothing else. Many studies have shown that the death penalty, with its necessary and required appeals process, costs millions more than sentencing an inmate to life without parole. (The cases of Henry McCollum and Alan Gell show us that we can't afford to eliminate the appeals process if we keep the death penalty.) Fox News reported that North Carolina could save $11 million per year by substituting life in prison for the death penalty. We could put a lot more law enforcement officers on the street to prevent murders with $11 million per year.
Death penalty supporters say that this punishment is needed as a matter of justice. Gordon "Randy" Steidl has a unique perspective on that question because he experienced both sides, as it were. He lived on death row and in the general prison population after his sentence was commuted to life. Eventually it was proven that Steidl was wrongfully convicted and he was released. After his experience, Steidl says today, "If you really want to kill someone, give them life without parole. It's worse than dying." When we sentence murderers to life in prison without parole, in a real sense, we take their lives.
My struggle with the death penalty is based on biblical teaching. This study would be a long blog entry in itself. But, briefly, I am moved by the account of Cain who murdered his brother Abel according to Genesis 4. God's punishment of Cain was not death (or even prison), yet Cain said that it was more than he could bear. Furthermore, God said that anyone who killed Cain for his crime would suffer a punishment that was seven times worse. God's example to us in the case of the first murderer was that he should not be punished by death.
The Apostle Paul's teaching that the gospel is the power of God unto salvation in Romans 1 also informs my position on the death penalty. The power of God can transform anyone, including murderers. But not if we give a murderer a lethal injection first.
To the best of my knowledge, all known first degree murderers in North Carolina are locked safely away from the public in pretty unpleasant places, stripped of their freedom which many call a fate worse than death. So, really, what's the hurry about cranking up the lethal injection machine again?
Monday, June 22, 2015
Who cares about church style if you don't care about church, period
On April 30, Rachel Held Evans wrote another piece in which she says that the key to attracting millennials back to church is not about trying to make church cool. Indeed, she contends that the effort to make church hipper has the potential to do more harm than good with young adults. Evans cites research indicating that 67 percent of millennials prefer a "classic" church over a "trendy" church.
All of that may be true, but I think it may miss the main point. In a response to a similar column by Evans two years ago, David Hayward said that the millennials he knows just don't care about church--it does not appear in the scope of their needs. I think he's on to something.
I used to be a fan of The West Wing, a TV show which gave viewers a behind the scenes look at the presidency of fictional president Jeb Bartlet, played by Martin Sheen. In an episode during Bartlet's reelection campaign, one of Bartlet's consultants urged him to support a constitutional amendment against flag burning. The consultant was convinced that such a stance would garner Bartlett a lot of votes because polling indicated that an overwhelming percentage of Americans supported an amendment against flag burning.
Later in the episode, however, another consultant revealed that, in addition to measuring support for a flag burning amendment, she had also measured the passion of respondents concerning the issue. It turned out that most Americans surveyed would claim support for an amendment against flag burning but few really cared one way or the other about the issue.
I suspect the same may be true with the research that Evans cites. Most millennials may say to a pollster that they prefer a "classic" church to a "trendy" church. But my sense is that most of that majority doesn't care much about any church of any persuasion. If such a large majority of millennials are so enamored with classic/traditional churches, then why aren't they packing the pews of such churches (because, in most cases, they aren't)?
Of course, we must not paint with too broad a brush. Many millennials care deeply about the church. Many millennials returned to church specifically because they found a trendy church that they like. Many millennials don't have to return to church because they never left.
While millennials aren't a monolithic lot, there's lots of research suggesting they are are leaving the church in large numbers. Church "style" considerations are not inconsequential in responding to this concern. But maybe a higher priority involves more conversations with millennials about the fundamental nature of the church.
Have we forgotten how radical and exciting the body of Christ is in its essence? That's a good subject for another blog entry or maybe two. Meanwhile, should we expect millennials (or anyone else) to care about the style of the meetings of a body that they don't really care about in the first place?
All of that may be true, but I think it may miss the main point. In a response to a similar column by Evans two years ago, David Hayward said that the millennials he knows just don't care about church--it does not appear in the scope of their needs. I think he's on to something.
I used to be a fan of The West Wing, a TV show which gave viewers a behind the scenes look at the presidency of fictional president Jeb Bartlet, played by Martin Sheen. In an episode during Bartlet's reelection campaign, one of Bartlet's consultants urged him to support a constitutional amendment against flag burning. The consultant was convinced that such a stance would garner Bartlett a lot of votes because polling indicated that an overwhelming percentage of Americans supported an amendment against flag burning.
Later in the episode, however, another consultant revealed that, in addition to measuring support for a flag burning amendment, she had also measured the passion of respondents concerning the issue. It turned out that most Americans surveyed would claim support for an amendment against flag burning but few really cared one way or the other about the issue.
I suspect the same may be true with the research that Evans cites. Most millennials may say to a pollster that they prefer a "classic" church to a "trendy" church. But my sense is that most of that majority doesn't care much about any church of any persuasion. If such a large majority of millennials are so enamored with classic/traditional churches, then why aren't they packing the pews of such churches (because, in most cases, they aren't)?
Of course, we must not paint with too broad a brush. Many millennials care deeply about the church. Many millennials returned to church specifically because they found a trendy church that they like. Many millennials don't have to return to church because they never left.
While millennials aren't a monolithic lot, there's lots of research suggesting they are are leaving the church in large numbers. Church "style" considerations are not inconsequential in responding to this concern. But maybe a higher priority involves more conversations with millennials about the fundamental nature of the church.
Have we forgotten how radical and exciting the body of Christ is in its essence? That's a good subject for another blog entry or maybe two. Meanwhile, should we expect millennials (or anyone else) to care about the style of the meetings of a body that they don't really care about in the first place?
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