This is my third post in a series focused on the findings from my doctoral research at Dallas Baptist University on revitalization in seven previously declining, established Baptist General Convention of Texas-related churches.

Ross Shelton

The fourth finding showed each of the seven churches positioned itself so that its contemporary worship service or services became the primary focus in terms of musical selection, musical accompaniment, time of service, and how they “branded” themselves to the community.

For clarity sake, here are the definitions I used:

• Contemporary worship style: “A corporate worship service that primarily sang newer songs and used a band as musical accompaniment. The service was also defined by a more relaxed dress style.”

• Traditional worship style: “A corporate worship service that primarily sang hymns and used a piano and an organ as musical accompaniment. The service was also defined by a more formal style of dress.”

For most of the churches, the shift from focusing on a traditional worship style to a contemporary worship style was an important part of their revitalization. All of their contemporary services were growing. The churches did not present themselves to their community as a traditional church in terms of their musical/corporate worship style and methodology. As one pastor said about their brand shift, “The Southern Baptist church today is modern music.”

Traditional worship

Four out of the seven churches maintained a traditional worship at an earlier hour on Sunday morning. The primary purpose for keeping the traditional worship service was to maintain unity and relieve some of the frustration at attempts to provide a service blended with both styles.

It is important to note the focus on maintaining unity was essential for the pastors. They did not view the traditional service as a way “to throw a bone” to people. They wanted to do each of their services well and knew having such a service was important to the people who went to that service.

One pastor noted the people were relieved to have a service that could be uniquely traditional. While the traditional services were not necessarily growing, they served an important role in maintaining unity within the revitalized, established Baptist churches I researched.

Blended worship

Only one church was close to embracing a blended worship service, which combined both styles in one worship service. Nevertheless, for this church, the services were heavily slanted to contemporary worship.

Most everyone, especially the pastors, were critical of attempts to do a blended worship service. I was told by one pastor concerning a blended worship service or, as he called it, “multi-generational worship”: “Multi-generational worship is a farce. Multi-generation worship means you’re not gonna upset the old people. You don’t have children in the adult choir. You don’t have teenagers reading Scripture. You don’t have the youth minister preaching it. It’s not multi-generational. It’s, it’s, it’s ‘We ain’t gonna change.’”

While this was the most critical assessment of a blended worship style, it did represent an overall consensus that blended worship seems to make few happy and is more about not confronting/deferring needed changes.

Conflict and change

If you are a part of an established Baptist church, you know how much conflict is generated by discussions and proposed changes around worship styles.

In my 13-plus years as a pastor, the issue that has generated the most complaints and anxiety from church members has been associated with frustrations about musical accompaniment and selection. In other words, I know from personal experience and have the scars to prove that this is a topic that touches on deeply felt understandings/concepts about worship.

Three ideas

In light of my research and my personal experience, I’d like to propose the following:

• If churches aren’t already, they are going to need to be clear about their identity in terms of corporate worship/musical style. Churches also will need to understand there are potential positive and negative consequences to these decisions in terms of their “branding” within the community.

• One of the questions I’m still struggling with is whether there is something unique with contemporary worship styles that touches on Baptist churches in all locations—rural, urban, etc.—or whether the growth associated with a contemporary worship style is more about meeting the expectations of people in growing, suburban communities. That is, how important is the external factor of where these churches were located in relationship to the expectations of the majority of the people located in these growing, suburban communities?

• This conclusion doesn’t mean worship styling was the cause for the decline or the growth. It does mean worship style selections are part of a process associated with either decline or growth.

Ross Shelton is pastor of First Baptist Church in Brenham, Texas.

• To see his first Texas Baptist Voices column, “Keys to church revitalization, Part I,” click here.

• To see his second Texas Baptist Voices column, “Keys to church revitalization, Part II,” click here.

Bryant Lee is lead pastor of Higher Expectations Church—The HEC—which he founded 10 years ago. From deep in the heart of one Texan, he shares his background and thoughts on church and ministry. To suggest a Baptist General Convention of Texas-affiliated minister to be featured in this column, or to apply to be featured yourself, click here.

Background

• Where else have you served in ministry, and what were your positions there?

I served in various places around the world as a lay minister while serving in the military prior to retirement in 2013. Prior to planting Higher Expectations Church, I helped plant God First Church in St. Louis, and served as the associate pastor. 

• Where did you grow up?

St. Louis

• How did you come to faith in Christ?

Prior to coming to Christ, I was Muslim. My wife was led to the Lord in Fort Riley, Kan. One Sunday—angry and mad—I was going to the church to confront the pastor when I heard the gospel and surrendered my life to Christ. 

• Where were you educated, and what degrees did you receive?

I hold a bachelor of arts degree in multi-disciplinary studies from Grantham University and a master of theology degree from Liberty University.  

Ministry/Church

• Why do you feel called into ministry?

Ministry since my conversion has been my passion. Sharing the gospel passionately to those far from Christ brings me great Joy. Pastoring the local church has been my highest honor and privilege to respond the call of God on my life. 

• What is your favorite aspect of ministry?  

Reaching people and seeing them grow in their faith in the Lord. Why? The gospel provides transformation in people’s lives that impacts their families, leaves a legacy and has an eternal impact. 

• What one aspect of congregational life gives you the greatest joy?

We are a deeply missional church that takes great joy in serving our local community. 

• What one aspect of congregational life would you like to change?

We have become very multicultural and socially economically diverse. We are a reflection of the changing demographic of our community 

• How has your ministry or your perspective on ministry changed?

When I first entered the pastorate, I wanted to lead a large, fast-growing church for all the wrong reasons. Today, I still want to reach as many people as possible. However, I want to develop more leaders who can lead in more communities, even at the expense at growing large. My hope is that our legacy as a church would be many leaders trained and sent on mission. 

• How do you expect congregational life to change in the next 10 to 20 years?

Our heart is to plant dozens of churches in local neighborhoods throughout Texas.  I believe we will see more people reached and churches serving their local community in smaller, more personal settings. Our hope is to launch a church-planting movement.

• If you could launch any new ministry—individually, through your congregation or through another organization—what would it be? Why?

A gospel-centered after-school program that is family-focused designed to reach the next generation of believers. Our community is seeing a growth of young families in which both parents are working and leaving the kids to raise themselves. We want to help families find Jesus and rearrange their priorities to place God’s agenda first. This provides great joy. 

• What qualities do you look for in a congregation?

Great Commandment and Great Commission focus: How are we loving each other and those outside the church in life-changing ways?

• What do you wish more laypeople knew about ministry or, specifically, your ministry?

The church of Jesus Christ needs them to be fully engaged in serving with their unique and spiritual gifts to see the church fully engaged. 

About Baptists

• What are the key issues facing Baptists—denominationally and/or congregationally?

Diversity issues and a challenging culture.

• What would you change about the Baptist denomination—state, nation or local?

I would love for us to place a priority on evangelism culture that goes beyond words and slogans. 

About Bryant

• What did you learn on the job you wish you learned in seminary?

Ministry happens in real time and requires us to be ready to shift as the needs and the Spirit of God leads. 

• What is your favorite Bible verse or passage?

Ephesians 3:20. God is working in and through us for his glory.

• Who is your favorite Bible character (other than Jesus)? Why?

Timothy. He was committed to serving. Even when he felt inadequate, he pushed through, because the gospel mattered more than his own fears and concerns.  

• Name something about you that would surprise your church.

I’m preparing to run in my first 5K in January 2018

• If you could get one “do over” in ministry, what would it be, and why?

I think I would have waited longer to plant our church and get more training to raise up more leaders. This would have made starting the church a lot less stressful. 

 • To read the mission ministry of Higher Expectations Church, click here.

To read other “Deep in the Hearts of Texans” columns, click here.

For more than 30 years, my mother, Eva Aldredge Henley, advocated for the ordination of women deacons and pastors in her West Texas Baptist church. But that still hasn’t happened. She didn’t live to see this happen—at least not on earth. One of her church friends wrote in the memorial service guest book, “She’s a deacon in heaven!”

Jann Aldredge ClantonFor 90-plus years, Mother prayed, along with Christians around the world, “Thy will be done on earth as it is in heaven.” Our Creator’s will for her finally was done in heaven.

But why not on earth as in heaven? Why didn’t the churches she served so faithfully for so many years give her the freedom to become all she was created to be in the divine image while she was on earth? Far too many churches still deny the divine image in women by denying them the right to be deacons, pastors or priests.

Dedicated Christian, faithful church member

All her long life, Mother was a dedicated Christian and faithful church member. She taught Sunday school 82 years. The Sunday before she went to heaven, she taught her class. That class, “Any and All,” is aptly named, because she not only welcomed all to her class but actively sought them out. She invited anyone she saw—from the grocery store cashier to waiters at restaurants. Her class members have been of five races, various ages, genders and economic backgrounds—many who don’t feel comfortable in other Sunday school classes and churches. She lived Jesus’ words: “As you did it to one of the least of these my brothers and sisters, you did it to me” (Matthew 25:40).

She ministered to a diversity of people also in her role as pastor’s wife in four churches. Like my father, she had a seminary degree and abundant pastoral gifts. Her gregarious personality, dynamic speaking voice and exceptional leadership skills made her every bit as qualified as my father to pastor a church.

But she served churches as an unpaid, untitled outreach worker, events organizer, educator and development officer. She co-founded a missions organization and led mission trips to eight countries, including 46 mission trips to Ukraine. She raised money for missions around the world. In addition, she ministered to students 25 years in her position as a high school English teacher.

Not “qualified” to be ordained

In spite of her long, faithful service, churches did not consider her “qualified” to be ordained as a deacon or a pastor because she was a woman. They ordained men half her age and younger with far fewer gifts and far fewer years of dedicated service. They counted them worthy and qualified because they were men. But no woman, no matter how gifted or called or how faithfully she served the church, was deemed worthy and qualified—simply because she was female.

Sadly, churches’ discrimination against women is still widespread. This discrimination has consequences. In a Baptist Standard article titled “How Do Evangelicals Enable ‘Locker Room Talk’ about Women?” Editor Marv Knox calls out “male-dominated patriarchal” evangelical churches that contribute to “rape culture” by treating “women as objects” instead of as “creatures of infinite worth who bear the image of their Creator.”

He writes: “Women are the backbone of the church, but in most congregations, they are not allowed to exercise leadership equal with men. Few allow women to be deacons; fewer still allow them to be pastors. So, no matter how many times they tell their daughters, ‘God made you, and you can be anything God wants you to be,’ they don’t mean it. Girls and women have their limits.”

Human rights violation

President Jimmy Carter writes in A Call to Action: Women, Religion, Violence, and Power, “Discrimination and violence against women and girls is the world’s most serious violation of human rights,” and he points out the religious basis for this discrimination and violence: “There is a system of discrimination, extending far beyond a small geographical region to the entire globe; it touches every nation, perpetuating and expanding the trafficking in human slaves, body mutilation and even legitimized murder on a massive scale. This system is based on the presumption that men and boys are superior to women and girls, and it is supported by some male religious leaders who distort the Holy Bible and other sacred texts to perpetuate their claim that females are, in some basic ways, inferior to them, unqualified to serve God on equal terms.”

A Baptist Sunday school teacher more than 70 years, Carter gives thorough biblical support for the equality of women: “There is one incontrovertible fact concerning the relationship between Jesus Christ and women—he treated them as equal to men, which was dramatically different from the prevailing custom of the times. The four Gospels were written by men, but they never report any instance of Jesus’ condoning sexual discrimination or the implied subservience or inferiority of women. It is ironic that women are deprived of the right to serve Jesus Christ in positions of leadership as they did during his earthly ministry and for about three centuries in the early Christian churches. It is inevitable that this sustained religious suppression of women as inferior or unqualified has been a major influence in depriving women of equal status within the worldwide secular community.”

Discrimination has consequences

Churches’ discrimination against women has consequences. Our recent presidential election is a striking example. The majority of evangelicals and Catholics voted for a man who denigrated and abused women through his words and actions, even bragging about sexually assaulting women. This majority of evangelicals and Catholics didn’t value women enough to find this candidate’s behavior reprehensible enough to keep them from voting for him. Their churches have taught them that women are not really worth that much, not worthy enough to be ordained deacons, pastors or priests.

So, it’s little wonder they don’t think a presidential candidate’s misogynist words and deeds are a big deal. And since their churches have taught them women are not qualified and worthy to be deacons, pastors or priests, they don’t believe a woman, no matter how qualified, is worthy to be president either. They have learned well what churches, through words and actions, have taught them about the inferiority of women.

How long, how long will churches contribute to discrimination and violence against women by denying them freedom to fulfill their calling to be deacons, pastors or priests?

Now more than ever, I feel the urgency of the mission of Equity for Women in the Church, an organization I co-chair with Sheila Sholes-Ross. Equity for Women in the Church is an ecumenical movement to facilitate equal representation of clergywomen as pastors of multicultural churches in order to transform church and society. Since the fall of 2013, this ecumenical, multicultural organization has been working toward justice and equality for women and girls.

We work to tap all the unused talent and training of culturally diverse women. We advocate and network for women across denominations and cultures so that they have opportunities to fulfill their calling to be deacons, pastors or priests. We work to change churches so they affirm the divine image in women and girls as making them worthy and qualified to be included as equals in every aspect of ministry.

Love demands it. Scripture teaches it. Jesus modeled it.

As a “deacon in heaven,” Mother continues to pray, “Thy will be done on earth as it is in heaven”—our Creator’s will for women to have equal freedom to become all we’re created to be. I’d like to believe that as Mother now has this freedom in heaven, she may be able to help make it so on earth.

Jann Aldredge Clanton is a retired hospital chaplain and former university professor.

Editor’s note: Eva Henley would have celebrated her 99th birthday July 16.

The week of the block party we had three mission teams here. Two were working on the church and the house where we are staying, and the third one was running the Vacation Bible School. When thinking about the block party the only way I can begin to describe it is with an Old Testament verse: “As you do not know the way the spirit comes to the bones in the womb of a woman with child, so you do not know the work of God who makes everything” (Ecclesiastes 11:5).

As I looked down at my paint-covered hands, I felt defeated. Rocks and paintbrushes had been ripped out of my hands, only to be started and left because the girls were over the craft. I was annoyed. I had put all of the time in getting the supplies, setting up and preparing during a week that was already exhausting. In that moment, I was ready to walk away. In fact, I did. I took my 10-minute break and walked away. I walked away from where God had placed me. In that moment, I was bitter and selfish. I wasn’t thinking about doing God’s work or about what he was doing. I was more worried about me. The reality is my view of the block party was behind a table where I was too concerned about my feelings to realize what God was doing.  

In spite of an initial “terrible attitude,” Jessica Barnett is convinced now that God is at work in McKees Rock, Penn.I failed to realize I was sitting at a table where I got to meet a majority of the kids who came to the block party. Yes, there were some who frustrated me to no end and ripped rocks out of my hand, but I made a lot of kids smile and feel loved. I don’t know what is going on in every kid’s life, and I never will know. I don’t know what God is always doing, and that is a good thing. 

I also failed to realize I went into the event with a terrible attitude. It thought: “This won’t be a ministry event. It is just us entertaining the community.” However, we had the whole community at this block party. We were loving on each and every person where they were. After loving on them, we were able to show them the reason we do everything. At the end of the block party we had 15 baptisms. 15 people professed their faith. How amazing is that?

God is moving in McKees Rocks. I don’t know exactly what God is doing, but he is working. I don’t know what he will have us do while we are still here, but he is working, just like Ecclesiastes 11:5 says, “You do not know the work of God who makes everything.”

Jessica Barnett, a student at the University of Texas, is serving with Go Now Missions in McKees Rock, Penn.

At the end of last year, and through early this year, reports went out about the Baptist General Convention of Texas’ decision to place three churches—Wilshire Baptist in Dallas, Lakeshore Baptist in Waco, and First Baptist Church in Austin—out of harmonious cooperation.

Isa Torres

None of those churches wanted that to happen, but they all felt called to be LGBT-welcoming and -affirming congregations in the midst of a church culture that instead of befriending and accompanying, has been marked by its condemning record. But the Texas Baptist body simply could not move on, and because it wanted to follow its interpretation of Scripture and the decisions of previous years—1982, 1992, 2005 and 2009 and then again in 2016—the majority voted to place those churches out of harmonious cooperation.

Today, the conservative Evangelical group seems to have bitten the bait. Donald Trump sold a false idea of perceived persecution, and he promised liberation to a country identified as the New Jerusalem.

Goes both ways

It would be such a relief if this interaction simply came from one side, the side of those in power. But the bad news for the church is that the interaction goes both ways. Pastors and church leaders have been asking for liberation through the hands of government. They see this country and its governors as if they were the very kingdom Christ spoke of.

All of this expressed itself more completely shortly before Independence Day. On June 25, First Baptist Church of Dallas held the Freedom Celebration on its grounds. The congregation sang to the United States, and an Army ranger preached a sermon using military references. At the end of that week, the church’s choir, along with its pastor, Robert Jeffress, joined Donald Trump at Kennedy Center in Washington to, once again, celebrate the country they believe Christ has called to be that “city on a hill.”

What is our goal? And what is our understanding of the call Christ has given us?

Important questions

These are the questions I ask when I see a group of Baptists—people who claim to be followers of Christ—so willing to cut fellowship with others over a disagreement regarding the interpretation of Scriptures but remaining mute about idolatry to an American god. It is almost as if this were a chosen ignorance. And because the actions of several churches and their convention seem to point to that conclusion, we have to ask: What is our goal? If we are willing to sacrifice fellowship over our understanding of sexuality but not over the name and nature of Christ, then what is it that guides our path?

A recent liturgical Gospel reading was from Matthew 10:37-42. At the beginning of that passage, Jesus tells the disciples if they are going to follow him, they must be willing to give up on their parents and their children. “Those who love them more than they love me,” Jesus says, “are not worthy of being my disciples.”

This is the “kingdom of heaven,” the one Jesus has called us to announce, one that is placed above everything else because its King is to be placed above anything else. When our faith tells us these mortal and fleeting institutes are nearly at the same level as the Creator of everything that created them, then we clearly are missing the point. When we are willing to cut fellowship with others over their way to show Christ but maintain fellowship with those who show a false Christ, then who is our Lord? Our history of actions taken over other churches? Our interpretation of the Bible? Or our American church culture?

The kingdom is for …

The kingdom is for those in need of hope, no matter their interpretation of Scripture on whether the LGBT community should be part of our fellowship or not. But there is no kingdom waiting for the followers of the American Christ, because that Christ has never been real.

May the church remember who alone is the One who called it. Christ has called the church, not America, to be that city on a hill. And when that kingdom is finalized, we will see this country had nothing to do with the magnificent and ultimate act of God.

So, let us remain faithful to that Christ and to those who also find themselves to be disciples of that one and true Christ, no matter their view on a few passages of Scripture.

Isa Torres is a graduate of Baylor University’s Truett Seminary. He and his wife, Meagan, got married last November.

While you were thinking about Independence Day, the president of the United States was thinking about Christmas.

Marv Knox

Donald Trump celebrated Christmas in July during the Celebrate Freedom rally in Washington’s Kennedy Center three days before the Fourth. The gala was intended to honor the military, but the president reprised some of hits from the campaign trail.

“Our religious liberty is enshrined in the very first amendment in the Bill of Rights,” he said. “The American founders invoked our Creator four times in the Declaration of Independence. Benjamin Franklin reminded his colleague at the Constitutional Convention to begin by bowing their heads in prayer. I remind you that we’re going to start saying ‘Merry Christmas’ again.”

Dopy in December; juvenile in July

If you think cranking up the Christmas wars in July seems a little odd, that’s because it is. Fighting over whether people say “Merry Christmas” is dopey in December, and it’s just plain juvenile in July.

Let’s think about this from Jesus’ standpoint. We don’t know what he really thinks about people celebrating his birthday. Most mature people get over making a big deal of their birthdays somewhere in early adulthood, and the Lord has had a couple thousand of them. Also, even the folks who like to keep on celebrating their birthdays only really expect their family to make a big deal. So, why would Jesus be any different?

But more to the point: Assuming Jesus cares about how people celebrate his birthday, don’t you think he wants them to do so it advances his kingdom?

What Jesus said …

The First and Second Commandments tell us: “Love the Lord your God with all your heart and with all your soul and with all your mind,” and “Love your neighbor as yourself.” The Great Commission instructs us: “Go, and make disciples of all nations … .”

If Christians intend to come anywhere near demonstrating we love our neighbors and seeing any success in making disciples, then our mandated approach should be to love them and lead them into a saving relationship with Jesus. Since all they know of Jesus is what they see of him in us, how can we expect them to think of Jesus as loving if they don’t know we’re loving?

Unfortunately, Christians who get all high and mighty about whether others say “Merry Christmas” come off as hateful jerks rather than loving soul winners. Ramping up on “Merry Christmas” may be a productive political ploy, but it’s atrocious evangelism.

We might not expect President Trump to understand that. After all, one of his leading evangelical boosters called him a “baby Christian,” and he hasn’t demonstrated significant biblical knowledge. But we should know better; we should celebrate Christmas so that we attract others to our Savior.

Christmas is coming

Since the president brought it up now, we’ve got about five months to get ready before the Christmas season hits full stride. Instead of waging the Christmas wars this year, let’s engage a strategy of spreading divine love, which compelled Jesus to come to Earth in the first place.

Let’s truly love our neighbors as ourselves. If we take the Parable of the Good Samaritan seriously, we know our neighbors include Muslims, Sikhs, Hindus, Buddhists, people of lesser-known faiths and no faith. If we take Jesus’ teachings seriously, we know that means feeding the hungry, giving drink to the thirsty, taking in the stranger, clothing the naked, healing the sick and visiting the prisoner.

Treating all people as our neighbor and showing divine love and care for “the least” among us are the kinds of gifts Jesus would love for his birthday. Christmas will be here before you know it, so get ready.

Better yet, the president has declared Christmas in July. So, start now.

Follow Marv on Twitter: @marvknox

I love living at the start of the Internet age. I don’t think we tend to appreciate how world-changing and culture-shaping the Internet is, or how recent its development is. We’re living in a time that’s not unlike the invention of the printing press in the 15th century. Human communication has been completely revolutionized, seemingly overnight.

Jake Raabe

I have no doubt the beginning of the 21st century will be remembered as one of the most important moments in human history for this reason. What a time to be alive!

As amazing as the Internet is, it unfortunately also tends not to bring out the best in people. The Internet, and social media in particular, can pose a real spiritual danger if we do not use it wisely and interact with it with our Christian convictions in mind.

We have the ability to speak to people we’ve never met and likely never will meet face-to-face, and we often use that ability poorly. If someone voices a left-leaning opinion on healthcare issues, we call them a “leftist” or “Marxist” and ignore what they’re saying. If someone voices a traditional view on marriage and sexuality, we call them “bigot” or “on the wrong side of history” and move on in a feeling of superiority.

Clouding discussions

Online, insults and partisan statements too often cloud important discussions.

Would we do these things face-to-face? If I were talking to someone and they told me they supported a single-payer healthcare option, I can’t imagine calling him a “Marxist” and walking away. I was raised better than that!

Why is it OK for me to do this on the Internet, then? The World Wide Web seems to bring out less than our best in everyone, Christians included. There’s a spiritual danger to the way we treat one another online, one that goes even further than rudeness and lack of civility.

The real spiritual danger of the Internet age is that it can encourage that oldest and greatest of sins—pride. When we dismiss and belittle the opinions of others without listening to them or considering their actual merits, we imply our own opinions are so obviously correct that no other ideas merit consideration. This amount of self-certainty is not allowed to Christians, who are called to humility and awareness of our fallibility.

More than rude

When we reject someone’s views by belittling them, we’re doing more than being rude: we’re rejecting the Bible’s admonition to “be quick to listen, slow to speak and slow to become angry,” and we’re rejecting the idea we need to listen to others because we ourselves could be wrong.

It’s easy to toss out a random insult or degradation on an article we disagree with or a Facebook status we don’t like. But doing that has bigger implications than we realize. Calling someone a “leftist” or a “fundamentalist” implies our side always is correct, and we can reject any idea from someone who doesn’t think the same as us.

It essentially is claiming we are perfect. A perfect person is cannot be taught, cannot learn, cannot grow. Mistakenly claiming we or our group is perfect cuts us off from the opportunity for these things.

Called to challenge

A person who doesn’t think they need improvement or correction is a person who isn’t following God.

The church is called to be a challenge to the world, showing it a better way to live under Christ’s leadership. Our current culture is hyper-partisan and encourages us to reject anybody who doesn’t think or act like us.

The church should be an alternative to that, teaching the world how to have productive, mature conversations and to disagree with grace and consideration. We don’t all have to agree, but we do have to work together respectfully as members of Christ’s body.

Be careful what you type; the spiritual danger of Internet outrage is real.

Jake Raabe is a student at Baylor University’s George W. Truett Theological Seminary in Waco, Texas and a writer. Follow him on his Facebook page.

What should be Christians’ attitude and action toward their rulers? The most common answer given to that question is likely going to be based on passages from the Apostle Paul’s letters (Romans 13:1-7, Titus 3:1-2), which talk directly about rulers and governing authorities and command believers to be in subjection. This biblical counsel is presented as a general rule or principle.

Patrick Adair

There are other possible Biblical answers to the question, however. Richard Hays, in The Moral Vision of the New Testament identifies four ways in which Scripture guides our moral thought and action:

• Rules—direct commands

• Principles—a more general framework for making decisions, such as “Do unto others ….”

• Paradigms—positive or negative examples

• Creating a “symbolic world”—a worldview that that helps us see who we are as humans and who God is

If we apply these categories to the question of Christian attitude and action toward government and rulers, we discover a range of possibilities.

Rules and principles

1. “Be in subjection”—Romans 13:1-5, Titus 3:1-2

Both the letters to the Romans and Titus instruct believers to be subject—obedient—to government. Paul includes commentary in the passage in Romans that describes human government as instituted by God to punish evil. It is important to note Paul here assumes the government in question—the Roman Empire, in his case—generally acts to reward good and punish evil.

2. Pay taxes—Mark 12:13-17, Romans 13:6-7

Both Jesus and Paul affirm paying taxes. Additionally, in Romans 13, believers are instructed to give custom and honor to those to whom they are due.

3. Pray—1 Timothy 2:1-2

Timothy is instructed, and it is implied, he should instruct others, to pray for rulers, specifically for the sake of peace.

Paradigms or examples

1. Denouncement—In the Old Testament, the examples of figures stepping up to denounce immoral behavior and injustice in government are nearly too many to name. Calling out rulers on their sin or on their apathy toward the poor—especially orphans, widows and immigrants—is practically at the top of the job description for a prophet. The prophets Samuel, Nathan, Elijah, Elisha, Amos, Hosea, Micah, Zephaniah, Isaiah, Jeremiah and Ezekiel, among others, all did this.

In the New Testament, John the Baptist condemned the sin of Herod Antipas, son of Herod “the Great” (Matthew 14:3-4). Paul implicitly condemns the Roman Empire in 1 Thessalonians 5:3, quoting the boasts of the emperors who claimed to bring peace and safety. His description of the “man of lawlessness” in 2 Thessalonians 2:3-4 may be a reference to the Emperor Caligula, who planned to place a statue of himself in the Jewish temple. Paul’s general principle of following the law does not contradict his ability to critique the idolatry of empire.

Most interestingly, Jesus denounces Herod Antipas as well. Warned by the Pharisees—in an attempt to scare him into silence—that Herod Antipas planned to kill him, Jesus responded, “Go and tell that fox, ‘Behold, I cast out demons today and perform cures today and tomorrow, and the third day I reach my goal’” (Luke 13:31-32). This was not a compliment. It was, at the least, a critique of Herod’s character and a comparison of their power in which Herod came up short.

2. Defiance—In the Old Testament, the Hebrew midwives disobeyed Pharaoh’s command to kill male Hebrew babies. Moses kept returning to the court of Pharaoh to seek the release of the Hebrew slaves each time he was expelled. Rahab hid the Hebrew spies. Jonathan defied his father Saul’s foolish order. Daniel, Shadrach, Meshach and Abednego defied the idolatrous orders of kings. And Esther defied custom and thereby risked her life to save her people.

In the New Testament, Jesus’ statement on paying taxes also contains a limit to what can be offered a ruler. “Give to God what is God’s” means there are claims no human ruler has the right to make on a person. Jesus refuses to answer the Sanhedrin, Herod Antipas and Pilate at his various trials. Peter and John explicitly refuse to stop speaking in Jesus’ name (Acts 4:18-20). Each time Paul proclaimed “Jesus is Lord” or named Jesus as Lord was a defiance of the Roman custom of honoring Caesar as Lord. It even was printed on their money, “Caesar is Lord.” Again, Paul’s general counsel to obey the law does not contradict his ability to mark out some practices as idolatrous.

3. Violence—The issue of violence in the pursuit of justice in the Old Testament is too large a topic to treat here. In the New Testament, though, there is exactly one example of violence used against authorities, and it is a negative one. Peter’s clumsy sword swipe—nobody tries to cut off someone’s ear in a sword fight; he was aiming for his neck—at the high priests’ servant at Jesus’ arrest results in Jesus telling Peter to put away his sword and his healing of the servant (Luke 22:20-21, John 18:10-11).

Even in Revelation, a vision filled with violent imagery, it is noteworthy that the righteous never are called to take up arms. Although they repeatedly are challenged to “overcome,” their conquest lies in being faithful to follow the Lamb by holding to the truth and being willing to give up their lives rather than worship anyone else (Revelation 12:11).

Worldview

At the worldview level, the Bible is clear God is sovereign in history, and the resurrected Christ is the only true Lord of the world. The people of God are commanded to proclaim the gospel, to be salt and light, faithful to follow Christ’s example in loving God and their neighbor and speaking the truth.

The world as a whole does not recognize Christ’s Lordship, and so it is to be expected it will put in place rulers who are immoral, laws that are unjust or idolatrous, and customs not appropriate for the believer to follow. There will be Herods and Herodians who follow them until every knee bows and every tongue confesses Christ’s lordship.

The following is one attempt at a short summary of the range of biblical witness on a believer’s attitude and action toward rulers: Christians’ responsibility to government and rulers is to subject themselves to the authorities, provided that the law is for good and not for evil. This requires knowing the difference between good and evil! Christians are to pay their taxes. Christians are to pray that rulers would be instruments of peace. It is not a biblical mandate to denounce evil and immorality in government and in rulers or defy unjust law, but the Bible is filled with examples of such.

These examples are by no means exhaustive. Denunciation and defiance are not to be undertaken for the believer’s own sake or for any opposing party’s sake, but for God’s sake and the sake of the truth. The Christian is not to resort to violence. And the Christian must be ready to pay the consequences for any and all such behavior. Note how many of the examples were persecuted for their actions.

One final word on denouncing rulers: Those most interested in propping up a ruler will insist the only proper Christian response is the simplest. “Follow the rule! Honor those in authority and be subject. Simple.” We often prefer simple answers to complex questions. But, for grim humor, try to imagine the Herodians quoting something like Romans 13:1-5 to Jesus after he called Herod Antipas a fox. “Now, now, Jesus! Herod is your king. He may not be perfect, but we should try to support him instead of criticize him.” Not all rulers are equal.

We often prefer the simplicity of straightforward rules. If we find ourselves longing for such a thing in these days, I recommend 2 Timothy 3:1-5: “Realize this, that in the last days, difficult times will come. For men will be lovers of self, lovers of money, boastful, arrogant, revilers, disobedient to parents, ungrateful, unholy, unloving, irreconcilable, malicious gossips, without self-control, brutal, haters of good, treacherous, reckless, conceited, lovers of pleasure rather than lovers of God; holding to a form of religion, although they have denied its power. Avoid such men as these.”

Patrick Adair is pastor of Central Baptist Church in Marshall, Texas.

I was working with a church with a long history and many years of vibrant ministry. But now it was struggling. The church was down to its last 40 or so members, and most of them were older.

The church was founded years ago as a downtown church. More recently, it had moved into a then-booming new neighborhood. Now the neighborhood was in decline. In fact, the whole city was experiencing depopulation.

I met with some of the church’s leaders. At one point I asked, “How long can you afford to keep going at the current rate you’re using your reserves?” Two people said they thought the church could last for five years, another one guessed seven. The church treasurer silently raised two fingers in the air. They were only two years away from closure.

The leaders asked if I would return a couple of weeks later to meet with “anyone in the congregation who might be interested” in this conversation. When I came back, almost every single member of the congregation was present.

Painful conversation

I talked about what I had learned during my conversation with their leaders and how something different needed to happen—and happen soon. I invited them to imagine as many faithful options for going forward as they could. They came up with everything from selling their property to relocating to a storefront back in downtown to merging or nesting with another congregation. No one mentioned the possibility of closing.

I asked them to assess how doable each option was.

“Do you have the financial resources for that option?” I asked. “Do you have the spiritual depth it would take to give up everything that option would require you to relinquish? Do you have the physical energy to undertake the needed work?”

As we assessed each option, there was a shift in the feeling in the room. People began to look more defeated. Some of them hung their heads or looked out the window. A few insisted they could just continue things as they were, and they would be fine. 

I realized my own soul was reacting to their distress. Something was stirring in me, but I couldn’t figure out what it was.

Spirit speaks

And then—as if the Spirit had whispered in my ear—it dawned on me.

“I want us to stop for a moment,” I said. “I realize there is something I need to say to you before we go any further. I want all of you to look me in the eyes as I say it.”

I waited for heads to be lifted and bodies to turn back in my direction. I softened my voice a bit, wanting to speak more as a pastor than as a consultant.

“What I need to say to you is this: ‘This is not your fault. You haven’t messed up. You haven’t been bad people. You haven’t been unfaithful. That’s not the reason you find yourself in your current situation.”

Almost immediately, there was a shift in the feeling tone—a collective sigh of relief and a relaxing of shoulders. A few people were trying to suppress the tears forming in the corners of their eyes.

“You are good and faithful followers of Jesus Christ,” I continued. “What has caused the dilemma you now face is that the culture shifted out from under you. The culture in which you know how to ‘be’ church is gone, and you haven’t yet figured out how to be the church for the new culture in which you find yourselves. But the truth is that no one else has, either.”

Now, hope

A few months later, the congregation still hasn’t decided on its future. But it is facing its challenges more intentionally. It has asked the regional church body to help it as it discerns its future. People are courageous enough to put all options on the table, including the possibility that they may be called to close their church.

Lots of congregations across America are struggling in silence with these same issues. They struggle in silence, because they are afraid it is their fault. They worry they haven’t been faithful enough or smart enough. They worry there are things they should have done but failed to do.

You may be one of those congregations. If so, I want you to look me in the eyes. This is not your fault. There is nothing about which you should feel ashamed. There are faithful options still available to you, no matter how deep the decline has been. With honesty, with prayer and with faith, you can discern that right path forward.

It’s not your fault.

Jim Kitchens is a consultant with the Center for Healthy Churches and coordinator of the Center for Healthy Churches-West.

It may take years to fully grasp the import of the Supreme Court’s decision in Trinity Lutheran Church v. Comer, where the court ruled 7-2 that the state of Missouri had expressly and unjustifiably discriminated against a church by disqualifying it from receiving a public benefit—scrap tire shreds to enhance playground safety—solely because of the church’s religious character.

That said, here are six initial observations about the ruling:

1. Who you are vs. what you do

The main opinion in the case, written by Chief Justice John Roberts, emphasizes the focus should be on what entities do with government aid, not their religious character. In this respect, the decision can be counted as belated judicial validation of former President George W. Bush’s faith-based initiative.

Bush insisted religious bodies must not be disqualified from seeking government aid because of their religious character. What mattered was what they did, not who they were.

Roberts’ opinion asserts this approach is essential to secure religious freedom, while the dissenting opinion—written by Justice Sonia Sotomayor and joined by Justice Ruth Bader Ginsburg—insists it leads to government support for faith and fosters religious dependence on and entanglement with the state, at least when direct aid flows to entities like churches.

2. The limiting footnote

Due to the fractured nature of the ruling, its scope is somewhat unclear and thus will now be a subject with which lower courts must grapple. A limiting footnote in Roberts’ opinion states: “This case involves express discrimination based on religious identity with respect to playground resurfacing,” not “religious uses of funding or other forms of discrimination.”

But the court majority split over this footnote, with Justices Anthony Kennedy, Samuel Alito and Elena Kagan supporting it, and Justices Clarence Thomas and Neil Gorsuch rejecting it.

To complicate matters further, Justice Stephen Breyer wrote separately to say the case stands only for the proposition that, just as religious entities cannot be denied services such as police and fire protection, they cannot be cut off from participation in government programs designed to protect the health and safety of children.

Given these features of the decision, the fact restrictions similar to Missouri’s are embedded in many state laws and the court’s action, vacating a series of school aid decisions and remanding them for further consideration in light of Trinity Lutheran, the stage has been set for battles in the lower courts about the decision’s reach.

3. Conditions on government aid

The next phase of the debate also is likely to focus on certain conditions that follow government aid. For example, some states and localities have placed, or will place, conditions on government aid that prohibit recipients from discriminating on the basis of religion, sexual orientation and/or gender identity.

If a religious body objects to certain applications of these conditions, must the state still permit it to compete for the aid? While some justices emphasized that Trinity Lutheran left such issues for another day, these battles have been brewing and now will be considered in light of this decision.

4. Gorsuch’s thinking

In his first writings as a Supreme Court justice in a church-state case, Gorsuch sounded a lot like Justice Antonin Scalia.  In a separate opinion partially concurring with Roberts’ opinion, Gorsuch seemed to suggest the state might not only be required to refrain from disqualifying entities from aid programs based on their religious character but also to extend aid to religious as well as nonreligious entities even when the aid would be used for religious activities.

Current law bars the government from allowing direct aid to subsidize religious activities. It appears Gorsuch does not subscribe to this principle. Neither did Scalia.

5. The four more progressive justices disagree

Kagan and Breyer read the First Amendment’s Free-Exercise Clause more broadly than Sotomayor and Ginsburg do, and they read its Establishment Clause more narrowly. Sotomayor and Ginsburg asserted the Establishment Clause does not allow Missouri to grant the church’s funding request. Alternatively, they said Missouri should be permitted to deny the aid due to concerns about governmental advancement of religion.

Perhaps because both Kagan and Breyer have worked in other branches of the federal government and understand the degree to which churches and other religious organizations are already included in a wide range of aid programs, they were uncomfortable shutting out houses of worship simply because of their religious identity.

It seems very likely, however, that these four justices will be more aligned in future cases involving what all of them would consider to be religious uses of government aid and perhaps also in cases involving certain conditions following government funds.

6. The continuing search for consensus

Chief Justice Roberts remains committed to the goal of building greater cohesion on the court. Unlike some other church-state decisions, this ruling did not split neatly along party lines. Two justices who were appointed by Democratic presidents, Kagan and Breyer, agreed with five justices who were appointed by Republican presidents, Roberts, Kennedy, Thomas, Alito and Gorsuch.

In 2006, a newly minted Chief Justice Roberts said, “There are clear benefits to a greater degree of consensus on the court,” and he noted speaking with one voice helps “promote clarity and guidance for the lawyers and for the lower courts.”

The key, he said, is to rule on the narrowest grounds possible. It appears Roberts tried mightily to meet these goals in this case, with only partial success.

Now the divisions revealed in the ruling will be fodder for church-state debates for months and likely years to come.

Melissa Rogers serves as a nonresident senior fellow at the Brookings Institution and formerly served as a special assistant to President Obama and director of the White House Office of Faith-based and Neighborhood Partnerships. Religion News Service distributed this column.

Ronald Session has been senior pastor of The Shiloh Church in Garland six years after serving as interim four months. From deep in the heart of one Texan, he shares his background and thoughts on church and ministry. To suggest a Baptist General Convention of Texas-affiliated minister to be featured in this column, or to apply to be featured yourself, click here.

Background

• Where else have you served in ministry, and what were your positions there?

My first ministry assignment was an unpaid position at my home church in Houston as the youth minister for Damascus Missionary Baptist Church. I was pastor of ministry development at Victory Park Baptist Church for two years. My first senior pastorate was at Sims Chapel Baptist Church in Garland. Then I left there to become the executive pastor for Mount Pisgah Baptist Church in Dallas. Five months into that assignment, the former pastor of Shiloh, who is a fraternity brother of mine, asked me to be interim for a three- to six-month period so Shiloh could call a pastor. God began to overwhelm us in both numerical and financial growth, so we all eventually got around to the fact that God was blessing this partnership. All of this happened as I was still serving as executive pastor at Mount Pisgah.

Shiloh had agreed to allow me to fulfill my two-year obligation to Mount Pisgah so that I could keep my word to them. My friend at Mount Pisgah had enough foresight and wisdom to release me so that I could fully serve the people of Shiloh. He knew I would not quit otherwise. Within eight months of being let go, Shiloh exploded in growth, and we closed on another property three times the size of where we started.

• Where did you grow up?

I grew up in Houston, Texas in a part of the city called the Sixth Ward, five minutes northwest of downtown by automobile. I grew up so close to downtown Houston that I could walk there if I wanted to. And I did on several occasions.

• How did you come to faith in Christ?

I grew up under Dr. L.F. Chaney, the first black pastor to hold an earned advance degree in education in the city. He was a faithful minister of the word. He led me to a saving relationship with Jesus Christ. Also, there were other faithful saints who saw something in me and began pouring into my life. There was I.H. Grimble, who perhaps had the most profound impact on my early ministry as anyone. Edna Walls and J. L. Hardeman were others who impacted my faith journey as well as my ministry.

• Where were you educated, and what degrees did you receive?

I received degrees from Texas Southern University in Houston, bachelor of arts in psychology and master of arts in clinical sociology, and Dallas Baptist University, master of arts in theological studies. I’m currently at the project stage of my doctor of ministry degree from Anderson University in Anderson, S.C.

Ministry/church

• Why do you feel called into ministry?

I honestly can say from the time I was 12 years old, I knew God was inspiring me. It wasn’t until I was 14 years old that I began to understand God was calling me to share his word. I was afraid no one would believe my call.

I used to evangelize adults throughout the community and beyond as a teenager. I eventually announced a call when I was 18 years old. Eighteen people gave their lives to Christ at my first message. I have a sense God wanted to use me in this way for a very long time now, and I still feel the same excited nervousness when I preach every week.

• What is your favorite aspect of ministry? Why?

Preaching is a pretty amazing part of the work that I do, but I love being that guy who is able to sit with families in the most difficult seasons of life. I like being there when the baby is born. I like counseling young couples and not-so-young couples when they have decided to spend their lives together. I like sitting around talking with the seniors about days gone by. I love listening to young people tell me about what is on the horizon. Being in school so much has made these moments harder to come by, but when I do get them, I treasure them about most of the other things I get to do besides my family.

• What one aspect of congregational life would you like to change?

I’d like to see a decrease in the selfishness of individual members and among entire congregations. I work very hard to help Shiloh experience the liberation of generosity. We actively look for churches that are less fortunate than us to share our resources out of our own lack. Selfishness is anti-Christian. Christ gave his life for those who believe and thereby set a standard for how we should relate to one another.

I believe there would be fewer worship wars, fights over space, disagreements over methods and priorities if congregations learned how to put the needs of one another first.

• If you could launch any new ministry—individually, through your congregation or through another organization—what would it be? Why?

I would launch a fraternity-style mentorship program for at-risk boys. I am tired of the devastation that is taking place in our urban centers across the country. There is a reason these kids end up in the situations they do. Many are fatherless. Some are in the most dysfunctional environments. I don’t want to sit in a circle and talk about what went wrong. I want to be able to affect real change in their circumstance. I want to be resourced well enough that if the rent needs to be paid, we could do it, but then assess why the financial crisis occurred in the first place.

I’d like to catch these young men before they have a negative encounter with law enforcement. We would make sure they would have bigger goals in mind to help them focus on pulling themselves up. I would invite members of law enforcement, businessmen, teachers, event planners and other professionals to help these young men gain understanding of a life other than the one that they have been living. I want to change a generation.

• What qualities do you look for in a congregation?

I look for congregations to be loving, cooperative, adventurous and faithful. If a congregation can hold these qualities in balance, I believe there is nothing they cannot accomplish for the kingdom. Congregations who are truly loving, not just to the people that they are familiar with but strangers as well, have a heart to reach the community. They don’t mind sharing their faith and welcoming new people into their family of faith.

I look for an adventurous spirit in a congregation. When congregations are adventurous, they are willing to trust God to do some pretty amazing things. Shiloh showed that kind of spirit about five years ago when we moved into our current location. It was purely a faith move, and we had to trust God with all we had. It is still an exercise in faith, but by the grace of God, we are holding on.

That’s the stuff that gets me up in the morning. I live for a people who are willing to trust God to do what everyone is convinced is impossible but they are willing to roll up their sleeves and see it through. That’s good stuff!

I’m excited about the faithfulness of a congregation. When a group of believers stand firm on the truth to which they have committed their lives to regardless to the changing tides of culture, I’m encouraged. I see far too many congregations willing to compromise truth for bodies in the pews. Over and over again, the Apostle Paul encourages churches to remain steadfast in the faith. Why is that? I believe that even in the first century he knew how easy it would be to drift with culture and abandon the Christ.

• Name the three most significant challenges and/or influences facing your congregation.

Not enough volunteers to do the hard work of leading the next generation.

Not enough resources to develop children and students. This is the area that we have taken the hardest hit.

Not enough resources to help the nearly 4,000 homeless that are within a five-mile radius of us.

About Baptists

• What are the key issues facing Baptists—denominationally and/or congregationally?

Baptists need to be clear about our stance on politics and religion. We have married the pulpit to a party and have left a significant part of our identity injured on the public square. You don’t have to agree, but for many, Southern Baptists look more like the establishment rather that the counter-cultural of Christ followers we were intended to be.

We don’t look as compassionate as I know that we are for the most part. The conventions and associations should identify and disassociate with any pastor or congregation who subscribe to any divisive group that dulls the light of the gospel we preach.

About Ronald

• What is the impact of ministry on your family?

It has meant less time for them with me. It has been difficult at times to manage school, work and family. The messy details of life take all the attention a person has. Now multiply that by several people. My kids are the ones who miss out the most. They are teenagers who are extremely active, and I’m sure they would appreciate if their dad was able to be a part of more of their activities.

My profound hope is that they do not grow up and despise the church that I love so much. I pray that they love Jesus as much as I do.

• Who is your favorite Bible character, other than Jesus? Why?

Peter, because he was a well-intentioned man but tremendously flawed. He was loyal to Jesus but did not always know the right thing to say or do. He had great enthusiasm, but he was unsure of himself when confronted with the new reality that God was going to include Gentiles in the promise. He is a character with great depth and complexity. He takes the conversation further, like when he chastised Jesus about his impending death, or when he announced Jesus was the Christ, or even when he cut off Malchus’ ear.

He pushes the narrative to another level. I hope I am doing that in some positive way through my life and ministry. I think that I resonate with him perhaps more than the others in the bible.

• What single event during your life that has had the most impact on your ministry now?

My home church is the second-oldest African-American Baptist church in the city of Houston. We were having an afternoon service with guests when a Hispanic man who had obviously been drinking wanted to come inside to the worship service. The ushers wanted to know if they should let him in. I was the minister sent to the back to assist. I was led to allow him to come in if he would sit quietly and not make a scene. He did that but was asked to leave by an older member just moments after I said it was OK for him to stay. I was later admonished not to do that again, especially when there are guests in the service.

That had such an incredible effect on me that I swore that anyone would be welcomed to come and worship with the church I led. Until this day, that remains my understanding of the gospel call—whosoever will, let them come.

That is not to say I do not believe in order or church discipline. I do believe in such, but that was not the case. I do not believe in discriminating against people simply because they are living a worldly life. I expressly believe those are the very ones we are sent to share the good news of Jesus with.

Let them come!

To read other “Deep in the Hearts of Texans” columns, click here.

Get facts in order

Where in the only $1.1 trillion in discretionary spending in the U.S. budget do you think you can find the “$2.5 trillion over 10 years” or $250 billion per year, the Baptist Standard article (“Note to your church: Raise $714,000/year to offset Trump budget cuts”) says would be required of churches to make up for the cuts in the services that “help hungry, poor and other vulnerable people” proposed in the Trump budget?

This $1.1 trillion is the total discretionary spending. The four sectors that probably contain most of the funds targeted to help those properly considered poor, hungry and vulnerable might add up to approximately that amount. But you must realize these sectors also include funds going to the total U.S. population. The great majority of U.S. citizens can’t be categorized as “hungry, poor and other vulnerable.” That’s clearly the case for allocations to veterans, those of us on Medicare and those currently being educated.

I see nothing wrong with an editor using an outside source to help make a point. But it seems to me it would be a really good idea to make sure the outside source has its facts in better order than Bread for the World did in the article you chose to highlight.

Ide Trotter

Duncanville

Defining important words

The editorial “Now is the time to reclaim ‘patriotism'” is a needed reminder of the meaning of the term. The word has been cheapened so much it has lost its original meaning.

Many seem to think it is all about flying the flag, wearing a flag lapel pin or item of clothing made in a flag likeness or saying the Pledge of Allegiance. Even serving in the military or wearing a law enforcement uniform doesn’t necessarily mean “patriotism.” A lot of people weren’t privileged to serve for a variety of reasons, yet these folks have demonstrated patriotism in many ways, such as paying their taxes and serving others.

Another word that has been changed dramatically is “conservative.”

At one time, it meant someone who wanted to leave the country in at least as good a condition as when he/she arrived here. When I was in the 4H and FFA at Woden High School in the early 1950s, we learned about and practiced planting trees, contour plowing, terraces, cover crops.  We learned how to repair equipment so it would last.

Now, being “conservative” means doing anything that doesn’t cost us anything if it provides more money for us, trashing regulations that enhance safety and health, ignoring infrastructure needs. The watchword is “I’ve got mine, and too bad about you.”

I cringe when I hear the term “Conservative Christian,” as it often means a preacher who is up to his neck toadying to a certain group of politicians to gain money.

Carl Hess

Ozark, Ala.