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BWA presentation on church and gays reveals differing regional approaches Print E-mail
By Robert Marus   
Wednesday, August 12, 2009

EDE, Netherlands (ABP) -- A friendly debate about the Bible, human sexuality and the church’s response to the advance of gay rights during the Baptist World Alliance’s recent annual gathering revealed differences between some in the developing world and some in the Western world -- but also expressions of hope that global Baptists would not divide themselves over the question.

“We do come out at different points on the issue, but I hope you’ll notice there are considerable areas of agreement in our papers,” said Scott Stearman, pastor of Kirkwood Baptist Church in suburban St. Louis, describing essays that he and an African pastor summarized to the BWA Commission on Christian Ethics. The presentations and discussion came during the gathering, held July 28-31 in the Dutch city of Ede.

Stearman said participants -- who had toured nearby Amsterdam the day before -- might have noticed banners all over the city advertising Amsterdam’s gay-pride festival, one of the world’s largest.

“We Baptists cannot act like this is going to go away,” he said. “We’ve got to discuss it.”

Ayo Gbode, pastor of Christ Baptist Church in Gbagada, Nigeria, agreed that Baptists had to deal with the issue squarely.

“The church can no longer stand aloof and believe that some angelic host from heaven will come and cleanse the earth of this gangrene of a behavior called homosexuality,” he said. “The church must respond, but her response must be ethical.”

The two pastors disagreed, however, on what exactly comprised such an ethical response.

Gbode contended that both testaments of Scripture unequivocally condemn all same-gender sexual relationships, that the church must oppose what he described as the “radical homosexual agenda” and that the church must “always be willing to assist [gays] overcome attraction to the same sex.”

But Stearman said scientific evidence makes it increasingly difficult to affirm the idea that sexual orientation is a changeable trait. He drew a parallel between how science and changing social standards altered Christians’ interpretations of the Bible’s passages on slavery and how emerging scientific and social evidence may cause Christians to take another look at what they have, in the past, viewed as unambiguous scriptural injunctions on homosexuality.

“Our understanding of sexual relationships, of monogamy, polygamy and the status of women has changed radically since the Bible was first compiled in the 4th century,” he said.

“This change is not in spite of the Bible, but in fact because of the Bible,” Stearman continued. “For while there are many texts rooted in systems of injustice that we find abhorrent [such as slavery and gender inequality], the teachings of Jesus prompt us inexorably to another level of freedom.”

In a response to the presentations, Mercer University professor Richard Wilson noted that “these two papers gave us two very different reactions to seven or eight passages that are found in holy Scripture.”

He continued: “I am saying that Scripture is always before us as our guide and our authority, but that means that Scripture itself must always -- in every generation -- challenge the easy, repeated interpretations that were useful by one majority sometimes as weapons against another minority.”

He noted that the meeting was held in the Netherlands to celebrate the 400th anniversary of the Baptist movement -- which began in Amsterdam with a group of English non-conformists who had been exiled from their homeland because of their theological views.

“Do we as Baptists in this 400th year of our existence have the courage of our convictions as people of the Book to let the Book speak to us in new ways -- in fresh ways -- in the midst of crises and controversy and tensions?" he said. "I hope we do.”

Gbode, asked in a question-and-answer session if this issue would eventually tear Baptists apart along Western-versus-developing-world lines the way it has the worldwide Anglican Communion, said it didn’t have to.

At his church, he said, “We’ve been focusing on the issue that matters -- the issue of salvation. Some of those things really have nothing to do with our salvation -- and in that way it keeps us together.”

Nonetheless, Gbode added, “I stand by the traditional interpretation of the Scripture. To me the truth of the Scripture doesn’t change. It will never change -- and it will never change even if our cultural standards change.”

Several speakers affirmed that Christians can remain in fellowship while having reasonable disagreements about what the church’s response should be -- both on a theological level and on a civil level -- to homosexuality.

Commission officials noted that BWA had taken an official stance in 1994 affirming the view that homosexual practice was incompatible with Scripture. But at least one attendee at the meeting criticized that statement as limiting the discussion.

“I find the resolution of the Baptist World Alliance not helpful, not useful -- because it goes toward closing the debate,” said Italian Baptist Massimo Aprile.

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Comments (3)Add Comment
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written by pjerwin, August 12, 2009
Italian Baptist Massimo Aprile said:
I find the resolution of the Baptist World Alliance not helpful, not useful -- because it goes toward closing the debate.
Isn’t the point of a resolution to “go toward closing the debate?” By definition, a resolution is intended to reach a firm decision expressed by a formal vote, to remove or dispel doubts and bring to a usually successful conclusion, but it is also supposed to be a formal way of stating intended action by a group. If the BWA passed a resolution, then the issue should be resolved right? I mean: “Whereas... Whereas... Whereas... Therefore, be it resolved...” The problem with the BWA resolution, like the ABC/USA resolution, is that while it is a definite statement expressing a firm decision expressed by a formal vote, it never states an intended action.

But for the “more progressive,” the point is to have never-ending “dialogue,” rehashing the issue ad infinitum. Debate must remain open until their view is adopted; that’s the only time they’ll feel comfortable “closing the debate.”
The Real Difference
written by Mark Osgatharp, August 13, 2009
The title of this article is a misnomer. The difference is not about regionalism. It is about two different approaches to the Scriptures - the true Baptist view in which the Scriptures are the authoritative word of God and the modernist pseudo-Baptist view in which the Scriptures are a symbolic religious fetish which is "interpreted" to mean whatever we want it to mean so as to justify our sin and wickedness.

Mark Osgatharp
...
written by tj282828, August 14, 2009
Once again the wisdom of Southern Baptist pulling out of BWA is shown. Where to start?

The fellow in the article says his church focuses on salvation, inferring that homosexuality is not a salvation main issue. WHAT!!! Has he not read the Scriptures?

1 Corinthians 6:9 & 10

9 Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals,[a] nor sodomites, 10 nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God.

Homosexuality is a salvation issue!

The Mercer fellow says scientific information supports homosexuality. Yet NO gay gene has been found. According to Darwin a gay gene would be impossible because it can never reproduce.

As far as homosexual behavior not being changeable, see this article.

Study: Ex-gay ministry has 53 percent success rate
http://bpnews.net/bpnews.asp?id=31045

Lastly, people need to understand slavery from a world history standpoint, not an American history standpoint. In ancient society money, basically coins, are almost impossible to come by. Purity of coins was almost impossible to prove. My point is when a society does not have money available, a slave system is necessary (a barter system cannot support hourly/day by day pay system, its too inefficient). In the ancient world a poor man works for a rich man as a slave or servant. His pay is not money, because there isn't enough coins to pay him or the other slaves/servants. So pay becomes food and shelter.

If a slave is abused, the Bible says he can leave. Any abuse of a slave was cause for freedom Ex. 21:26-27. Hebrew slaves were to be free within 7 years. In this case, slavery was a business contract. . . I will work for you for 6 years for __ money upfront (often used to pay off debt). Runaway slaves were never to be returned: Deu 23:15-16. If you treat your slaves badly, well, you don't have slaves anymore because they run away. I hope I have shown that ancient Hebrew slavery was not like American slavery. Remember that in a world with no welfare people would sell themselves into slavery in order to simply eat and be provided shelter. Also, please recall the prodigal son, who understood it would be better to be his father's slave than in his current free state? Luke 15:17 Slavery was security for the poor. . . a secure meal and shelter. Don't forget that people did die from starvation often in the ancient world.

My understanding of American slavery is as follows. Slaves were brought to America. Slaves became believers. Saved slaves cried out to God for salvation. Psalm 72:4 was literally fulfilled: "4 He will bring justice to the poor of the people;He will save the children of the needy, And will break in pieces the oppressor." The South used the Bible to justify not just slavery, but the abuse of slaves. American slavery was nothing like Biblical slavery. The Bible gave slaves rights, but the South did not follow these verses. As a result of the South's sin God raised up Sherman, and the South in all of her self righteousness was razed and burnt. A holy God defends the poor and defenseless when they cry out to Him.

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