Sometimes the Left is so Right!

This week marks the 38th anniversary of Roe v. Wade, the godless 1973 U.S. Supreme Court decision which by fiat legalized infanticide throughout the United States. Pro-life Christians (can there be any other kind?) have protested, picketed and petitioned ever since. But is our appeal for morality actually mired in self-refuting rationalization of "exception clauses"?

Austin Cline, an outspoken athiest who writes for About.com, charges the right-wing Christian commununity with the egregious sin of incongruity. Cline's article, "Pro-Life, Anti-Choice Inconsistencies: What Do Abortion Opponents Believe?", enumerates eight contradictions in the Right to Life platform. A couple of his points are problematic, athough thought provoking. As for the rest, the leftist Cline is irrefutably right!

In summary, the eight counts of contradiction are:

1. Intra-Uterine Device (IUD) use. Christians affirm that life begins at conception, but our silence on the use of IUDs contradicts our statement. These contraceptive devices block implantation of fertilized eggs--the very beginning of human life.
2. Emergency Contraception. Like IUDs, the "morning after pill" also blocks a fertilized egg from implanting in the mother's uterus. Cline fails to mention that regular contraceptive pills, which prevent pregnancy primarily by delaying ovulation, also make the uterus a hostile environment for a fertilized egg.
3. Funerals aren't held for aborted fetuses. Cline is correct. We really haven't mourned the passing of 53 million persons.
4. Treating abortion like murder. If an individual is labeled as a "mass murderer" after killing four or five individuals, then what do you call an abortion doctor who terminates literally thousands of innocent lives? Scripture calls for capital punishment even when only one life is taken (Ex. 21:12). The full penalty of law should be applied to abortionists as well. Please note: it is always the government's responsibility to exact retribution (Rom. 13:4).
5. Peaceful protests against abortion. This is the first of Cline's problematic statements. As noted above, it's the government's job to exact retribution upon those who do wrong. Our inconsistency as Christians is that we are too apathetic concerning this issue to take advantage of our privilege as citizens to peacefully overturn the government-by voting according to God's mandate (Deut. 1:13, 16:18). We do make up the majority in the U.S., don't we? We do elect our leaders by popular vote, don't we? Our voter ballot is the most militant protest we need.
6. Exceptions for rape and incest. Cline's right. We allow our emotion to obscure God's instruction. God clearly tells us that we are not to punish children for their father's sin (Deuteronomy 24:16, Ezekial 18:20). Only a victim of sexual abuse can accurately express the pain of such an experience. Bearing a child concieved in that sinful assault publicizes the humiliation. Bearing shame caused by others, however, is a Christ-like virtue. Wrongfully accused and illegally convicted by men, the Son of God hung exposed and shamed on a cross--in order that He might bring life to man. How Christ-like would it be for a woman to turn a man's sin into a life-giving opportunity. In order for there to be a change in public opinion about this issue, we as Christians must surround abused victims with love and encouragement. All the shame must be placed on the perpetrators, not the victims. Secondly, we must recognize the intrinsic value of every human life. Pro-abortion forces know that cases of rape and incest ellicit deep emotional reaction. If they can decieve us into believing that a child conceived in such cases is not worthy of life, then they can, and will, progressively decieve us into thinking there are other cases in which a child ought not be born.
7. Exeptions for the health of the mother. Note the bait-and-switch from "life endangerment of the mother" to "health of the mother." This is another point where abortionist have successfully crafted rhetoric to appeal to pathos. Furthermore, having convinced us that there are cases in which a mother's health (not just life) is endangered, the abortionists then substitute in "mental health" as yet another justification for abortion.
8. Anti-choice activism and moral seriousness. Cline's last charge against "believers" is actually a repeat of point number 5. It deserves the same answer. It's government's job to tear down the abortion mills and prosecute the killers. It's our job, as citizens, to reform our godless government.

Thesis #7 - The Baptist Faith & Message Is Not The Inspired Word Of God

The Baptist Faith and Message is a very good attempt to proclaim positions Southern Baptists take based on truth we find in scripture (and unlike published confessions of many other denominations, the Baptist Faith and Message heavily references scripture). To equate this document with the inerrant word of God, however, is dangerous. Creeds, confessions and doctrinal statements like the Baptist Faith and Message are indeed fallible, and need to be evaluated in light of scripture. Proverbs 30:6 declares, “Don’t add to His words, or He will rebuke you, and you will be proved to be a liar.” (HCSB)

Thesis #6 - The Best Evangelism Lead: Fathers

We do an awesome job of reaching children, but Southern Baptists are missing the most strategic individual when it comes to bringing entire families into the kingdom of God. The biblical record reveals tremendous success in reaching whole families by first introducing fathers to Christ. The Book of Acts shows a 3 to 1 ratio of successfully reaching families through the father, versus the woman of the house: Cornelius assembled his house and also invited friends to hear Peter (Acts 10-11); the Philippian jailor obeyed the gospel message along with his household (Acts 16:31-34); Crispus, the leader of the synagogue believed the Lord along with his household (Acts 18:8). That’s three men vs. one woman, Lydia, who came to know the Lord along with her household (Acts 16:15). We might assume the patriarchal character of the first century was the primary factor in the family evangelism narrative, but 20th century statistics show the same family trend. A 2003 article published by Baptist Press reveals numbers that correlate with biblical record. Quoting a prior work by Focus on The Family Publishing, Polly House wrote:

“Did you know that if a child is the first person in a household to become a Christian, there is a 3.5 percent probability everyone else in the household will follow?
If the mother is the first to become a Christian, there is a 17 percent probability everyone else in the household will follow.
But if the father is first, there is a 93 percent probability everyone else in the household will follow.”

Yes, it is far easier to lead young children to Christ, but without their fathers’ example of faith and commitment to Christ, those children are likely to abandon their faith (See Thesis #5). Putting these facts together, what strategies ought to change within our evangelism programs? Are there ministries and messages that attract and challenge men? Does the church décor let men know they are welcome, or do the Sunday School classrooms look more like the ladies lounge?

Thesis #5 - Fathers Are The Future Of Our Church

Well meaning church leaders and members frequently state, “Our children (or our youth) are the future of our church.” This axiom sounds logical, but it fails to account for an observable fact: we’re losing the next generation at an alarming rate! Even as we pour all our resources into children and youth programs, our late-teen and twenty-something members abandon church in droves. Polls commonly report a 70% to 80% attrition rate of those entering the college and career age. The fact that our congregations' median age is moving toward retirement rather than college and career is proof that children really aren't the future--at least not unless something changes drastically. Why do the young people leave? Several suggestions are proffered 1) They think the Bible is irrelevant--maybe they weren’t taught that God’s word is inerrant, factual and able to deal with scoffing evolutionists. 2) They think church is irrelevant--maybe church wasn’t presented as essential to one’s worship of God. Perhaps a more important question is, “Why do some young people stay actively engaged in church?” A european census may point to the answer. Folks all around the WEB still talk about a 1994 Swiss study that identified fathers as the greatest influence in the next generation’s church attendance. Michael Craven, founder of the Center for Christ and Culture refers to that Swiss study in his article, Fathers: The Greatest Influence. Craven sums up, “In short, if a father does not go to church, no matter how faithful his wife's devotions, only one child in 50 will become a regular worshipper." Does an outdated Swiss report reflect trends in the Southern Baptist Churches in the United States? Take a look around your congregation and evaluate the retention of young people. Were strong Christian fathers present in the lives of young people who no longer attend church anywhere? How about those who remain? Craven continues with an uplifting statistic: "If a father does go regularly, regardless of the practice of the mother, between two-thirds and three-quarters of their children will become churchgoers." You might say, “But there is still a 25 – 30% drop-out rate.” Yes, but the study apparently looked only at the father’s church attendance record—and we know that a church attending man may not necessarily be a redeemed, regenerate, transformed disciple who in turn is actively training his own children. What if we discipled young fathers to be spiritual leaders in their homes?
Against the failed axiom “Children are our future church,” let me propose a new hypothesis: Fathers are our future, if we reach them for Christ, teach them the essentials of Christian living, and equip them to train their children.

Traditionalism Defined

tra•di•tion•al•ism 1) the false perception that our practices are soundly rooted in God’s word simply because these are the practices and beliefs that we think our organization has held for some time. 2) a delusion: many of the practices and beliefs are recent infiltrations of worldliness. The actual longevity of our traditions may not match reality. While “progressive Baptists” actively seek liberalization, traditionalists have failed to recognize the incursion of unbiblical change in a few short generations.

Thesis #4 "Old-School" Is Probably More Biblical

If you think a Bible teacher sounds “old-school,” you have likely strayed from biblical truth. I don’t know how many times I’ve heard someone say of an older pastor/teacher “He’s so knowledgeable…but he’s so strict/hardcore/old-fashioned.” I’m amazed that people can admire the zeal an older scholar possesses for the word of God, and simultaneously disparage that scholar for actually teaching the word of God. Even more astonishing is that these same individuals consider themselves to be “traditional” or “conservative” Baptists! God’s word hasn’t changed, but we certainly have.

Thesis #3 - The Baptist Faith and Message Covers Calvinists and Non-Calvinists

The Baptist Faith and Message of 2000 is inclusive of both Calvinists and Almost-Arminians (Anybody have a better label?). The rhetoric between Calvanists and non-Calvinists has reportedly cooled, at least among the leaders of our national convention. That fight, however, continues in vitriolic fashion in some associations and local churches. Some people go so far as to label members of the opposite persuasion as “heretics” and “non-Baptists.” Not so. A 1999 article in the Baptist Press recorded comments by Paige Patterson’s (a non-Calvinist) about Calvinism:

“Patterson appealed to his audience to hear each other carefully and avoid fighting over the distinctions. Pressed by another listener as to whether those who hold to Calvinism, often called "the doctrines of grace," are to be accepted as part of the convention, Patterson reiterated that the Baptist Faith and Message is the SBC's agreed-upon, adopted statement of faith.
"There's plenty of room under the umbrella for anyone who is anything from a one- to five-point Calvinist," Patterson said, stipulating that any Southern Baptist would have to agree upon the perseverance of the saints to keep from being an Arminian.

Indeed, any constraint within the BF&M on the Arminian-to-Calvinist spectrum falls on the Arminian side. Article V states “All true believers endure to the end,” and references scriptures such as John 5:24 and 10:28. The Baptist Press article continued:

"There's room for a two- or three-pointer like me, provided he can explain what is meant by two and three. There's room for four- and five-pointers whom I believe lack scriptural justification for that, but I'm certainly not in favor of running them out."
Patterson described Southern Baptists as a people who believe the Bible to be the Word of God as their final authority, that salvation is by grace through faith alone and that adult-like faith witnessed by believer's baptism provides a testimony to a watching world. "If we believe those things all fall within the purview of the Baptist faith, then there's plenty of room for all of us in these various emphases that we bring. I think they're all very helpful."

Each side in the Calvinist /Non-Calvinist debate needs to acknowledge there are some difficult passages to deal with. Peter referred to some of these passages, saying, “He [Paul] speaks about these things in all his letters, in which there are some matters that are hard to understand.” (2 Peter 3:16a HCSB) We will not allow anyone to twist and distort the plain truth of the Gospel—that only by the grace of God, the regeneration and washing of the Holy Spirit, through Christ’s substitutionary sacrifice may any of us gain entrance into the kingdom of heaven. At the same time, we also must not allow anyone to label as heretics those who deal differently with difficult passages.