Thursday, August 14, 2014

All Around the Web - August 14, 2014

Denny Burk - A generation of pro-choicers wiped-out by abortion
This morning on his daily podcast, Albert Mohler discusses a new study confirming what James Taranto called in 2005 “The Roe Effect.” The “Roe Effect” is the theory that Roe vs. Wade has resulted in fewer Democratic voters over the decades. Over 50 million unborn babies have been killed since 1973, and those 50 million have occurred disproportionately among traditionally Democratic constituencies. If the theory were true, it would mean that Roe has eliminated a large portion of the voters who most likely would have adopted their parents’s pro-choice views.

This latest study, authored by two researchers from Northwestern University, has essentially confirmed that the “Roe Effect” is real. Here is a summary of their findings in their own words

Special Report - Will SCOTUS weigh in on same-sex marriage?

Chuck Lawless - 10 Reasons Bivocational Ministry Matters
  1. Bivocational ministers serve the church without being dependent on them for income. I affirm full-time pastors; in fact, I served full-time for 14 years. Further, I do not want even to hint that being dependent on a congregation for salary somehow leads to compromise. Nevertheless, I do suspect there is some freedom in leading a congregation that does not pay the bulk of your salary.
  2. Bivocational ministers are often more connected to non-believers. No full-time pastor I know wants to be disconnected from people who need to hear the gospel, but that separation happens. Unless they intentionally fight against it, full-time pastors can be cocooned in the church world. Bivocational leaders can be equally cocooned, of course, but their work outside the church at least provides a roadblock to that process.
  3. Bivocational ministers lead churches that often have a higher percentage of funds available for ministry and missions. In most churches with full-time staff, the largest percentage of their budget goes toward personnel. Funds for doing ministry are often lacking. The church that has fewer personnel commitments, though, can free dollars to reach their neighbors and the nations.
  4. Bivocational ministers make starting more churches possible. To reach North America, we need more churches – healthy, outwardly focused churches. Young churches, however, usually don’t have the funding to support a full-time pastor. A bivocational church planter can provide leadership without straining the church’s budget.
  5. Bivocational ministry models good missiology. Getting the gospel to the world will require efforts far beyond full-time missionaries. Businessmen and women will need to carry the message as they travel the world. Others will start businesses around the world, and they will use that work as a platform for Great Commission work. Bivocational pastors can model that same general approach in North America.
  6. Bivocational ministers must learn how to train workers and delegate ministry. Burnout is always a danger for the bivocational minister unless he learns to share the load. His role should push him toward a 1 Corinthians 12 ministry, recognizing that God puts everyone in the church as He wishes to play a particular role in that body. The bivocational minister realizes he cannot do ministry alone – a lesson I wish I had learned years ago as a full-time minister.
  7. Bivocational leadership affirms vocation as ministry. Pastors speak the language (“Every member is a minister”), but we don’t always help our members understand this truth. We still too often promote a clergy/laity divide that lacks biblical warrant. The bivocational minister, however, brings these worlds together. His workplace is his mission field.
  8. Bivocational ministers likely better understand the struggles of laypersons. Bivocational pastors know what it’s like to work in the secular world for eight hours, run home to have dinner, and then spend the evening at church. They understand the pull of a world that daily beckons church members to live like that world. They know the struggle of trying to be a tentmaker and an evangelist at the same time.
  9. Bivocational ministers can now get theological training without leaving their place of ministry. Via online education, bivocational ministers can now earn fully accredited undergraduate and graduate degrees while keeping their lives planted among the people they seek to reach. That approach is educationally solid and practically relevant. Some denominations, in fact, are providing funds for their bivocational pastors to get this training.
  10. Bivocational opportunities invite us to challenge all our church members to consider God’s calling. Following God’s calling does not always mean leaving home and occupation. It might mean staying where you are and doing what you do as a base for ministry. Indeed, it may mean recognizing that God has given you your job so that you might lead His church.

Crossway - 5 Things to Avoid When Discussing the Bible’s Teaching on Gender
1. Avoid looking at the biblical teaching on gender piecemeal.
2. Don’t automatically assume that male leadership is necessarily a result of the Fall.
3. Avoid equating traditional with biblical marriage.
4. Recognize the limitations of compartmentalization when it comes to God’s design for man and woman.
5. Finally, avoid the avoidance of the topic of biblical manhood and womanhood in your church!

National ReviewSurprise: Pro-Gay-Marriage Christians Reject the Rest of Christian Teaching about Sex and Marriage, Too
Over at the Public Discourse, University of Texas sociologist Mark Regnerus offers a preview of forthcoming data revealing how support for or opposition to same-sex marriage shapes a person’s larger worldview and beliefs about sexuality.

He asks: “What is the sexual and relational morality of Christians who accept the moral legitimacy of same-sex marriages?”

His data from the forthcoming Relationships in America Survey reveals an interesting, if not totally unexpected result: that church-attending Christians who support same-sex marriage look more worldly and less Christian. Churchgoing Christians who support same-sex marriage also register support for other beliefs about sexuality that Christianity has historically considered taboo.

According to Regnerus, churchgoing Christians (who were comparably much fewer in number as a pool of respondents), register much higher support for pornography, cohabitation, casual sex, and higher support than the general population for abortion rights.

Post a Comment