As Jake and Elwood famously said: "We're on a mission from God."
29 Aralık 2006 Cuma
We're On a Mission from God
Christian men need all of the help they can get staying true to the high calling of the Gospel and staying faithful. Just as important, says Matt Lobel of Out of the Wild, is for men to find the mission God has for them. It's a message profound in its simplicity.
As Jake and Elwood famously said: "We're on a mission from God."
As Jake and Elwood famously said: "We're on a mission from God."
28 Aralık 2006 Perşembe
Top Religion Stories of 2006 Include the Evangelical Climate Initiative
Observing the news of faith and values—what some call religion news—as a professional discipline for more than 28 years, perhaps the most enduring truth is that in the spiritual realm, very little is truly breaking news.
Matters of the spirit--coming to faith, spiritual conversion and formation, and the movement of God in the lives of his people—are rarely headline news. Although matters of faith can at times be personally dramatic, and there are certainly moments of change and first steps in spiritual journeys, these journeys are usually slow and sure. The most important matters of the heart are quiet, personal, and usually quite deliberate.
Which makes our job in the Christian communications business challenging. Most of the really important stuff isn’t news at all. It is God quietly at work in the hearts and minds of people.
But from time to time, God’s people make a difference in a notable way, stand against the culture in bold ways, and—yes—mess up in embarrassing ways.
These are all reflected in Christianity Today ‘s top religion stories of 2006. They include the sad Haggard free fall, the evangelical response to The DaVinci Code, and the story that our firm helped bring to the world—the Evangelical Climate Initiative. (ECI also made Grist’s list of top ten green stories).
CT on ECI:
Grist on ECI:
Matters of the spirit--coming to faith, spiritual conversion and formation, and the movement of God in the lives of his people—are rarely headline news. Although matters of faith can at times be personally dramatic, and there are certainly moments of change and first steps in spiritual journeys, these journeys are usually slow and sure. The most important matters of the heart are quiet, personal, and usually quite deliberate.
Which makes our job in the Christian communications business challenging. Most of the really important stuff isn’t news at all. It is God quietly at work in the hearts and minds of people.
But from time to time, God’s people make a difference in a notable way, stand against the culture in bold ways, and—yes—mess up in embarrassing ways.
These are all reflected in Christianity Today ‘s top religion stories of 2006. They include the sad Haggard free fall, the evangelical response to The DaVinci Code, and the story that our firm helped bring to the world—the Evangelical Climate Initiative. (ECI also made Grist’s list of top ten green stories).
CT on ECI:
“Observers say global warming debate signifies broadening political agenda.”
Grist on ECI:
“It was the most public episode in what's been a building drama among evangelicals, pitting the old guard, which plans to keep flogging gay marriage until the checks stop coming, against the new guard, which is pushing to broaden the agenda to issues that involve fewer clear villains but actual, widespread suffering: global warming, poverty, and AIDS.”
6 Aralık 2006 Çarşamba
The Nanny City Watching Your Diet
Welcome to New York City, where we watch your diet, even if you won't. Jenny Craig, mayor.
NYC's effort to ban trans fat has been in the works for a while, but it's hard to believe that anyone believes it is the job of government to determine what we eat. I love that Wendy's and others are taking corporate responsibility and removing trans fats from their products. That makes it far easier for consumers to make wise decisions. But how does anyone find a role for government in these personal decisions?
NYC's effort to ban trans fat has been in the works for a while, but it's hard to believe that anyone believes it is the job of government to determine what we eat. I love that Wendy's and others are taking corporate responsibility and removing trans fats from their products. That makes it far easier for consumers to make wise decisions. But how does anyone find a role for government in these personal decisions?
1 Aralık 2006 Cuma
Christians and Conservatives Give More to Charity, ABC Says
People of faith give far more to charities than non-religious people, and conservatives give more to the poor than do liberals. That’s the finding of a study by author Arthur Brooks and the conclusion trumpeted by a John Stossel report on ABC 20/20 this week.
The report says:
Christian conviction and conservative ideology increases the likelihood that an individual will give to charities—and not just to their churches, but to a variety of religious and secular causes.
As Christians, we give out of obligation—Scripture tells us to help the poor—but even more out of gratitude to God for his goodness.
Liberals who see care for the poor as a government responsibility, give far less as individuals. At the same time, they describe conservatives as non-caring, and Christians as exclusionary and hypocritical. This could not be further from the truth, and these findings document it.
The report says:
“The single biggest predictor of whether someone will be charitable is his or her religious participation.
Religious people are more likely to give to charity, and when they give, they give more money: four times as much. And Arthur Brooks told me that giving goes beyond their own religious organization:
"Actually, the truth is that they're giving to more than their churches," he says. "The religious Americans are more likely to give to every kind of cause and charity, including explicitly non-religious charities."
Christian conviction and conservative ideology increases the likelihood that an individual will give to charities—and not just to their churches, but to a variety of religious and secular causes.
As Christians, we give out of obligation—Scripture tells us to help the poor—but even more out of gratitude to God for his goodness.
Liberals who see care for the poor as a government responsibility, give far less as individuals. At the same time, they describe conservatives as non-caring, and Christians as exclusionary and hypocritical. This could not be further from the truth, and these findings document it.
29 Kasım 2006 Çarşamba
Ten Ways Media Leaders Can Keep Media Ethics from Becoming an Oxymoron
After reading a list of oxymorons, beginning with George Carlin’s famous “jumbo shrimp” and “military intelligence, I got a minor laugh in my college course on writing for public communication by introducing as the next oxymoron, Media Ethics. It introduced a section on the Society of Professional Journalists Code of Ethics and I suggested the following list of ten ways the national media could restore its reputation.
1. Accuracy: Attention to detail; accuracy at all costs.
2. Thoroughness: Emphasize thoroughness over speed; getting the story right is more important than getting it first.
3. Humility: demonstrate humility through preparation, broad and vigorous research, and by seeking out experts.
4. Real Affirmative Action in news operations: ideological, religious, regional, and socio-economic, as well as racial and ethnic.
5. Journalism not Opposition: Reaffirm journalists as reporters of news, not the opposition party.
6. Historic Values: Reflect traditional values of the nation—ethics, historic teachings of faith groups.
7. Thinking: Recover the serious and critical mind—beyond the sound bite.
8. Rediscover Shame: wrongdoers should not be honored, they should be dishonored.
9. Self Cleansing: Restore credibility by cleaning up your own house so that journalists are trusted to present news fairly and professionally.
10. Leave NYC: Build national media competence and presence outside New York City and Washington, D.C. It would be good if the major networks moved to Des Moines, or Kansas City, or perhaps Indianapolis.
These were my thoughts for one group of future journalists.
-- Jim Jewell
1. Accuracy: Attention to detail; accuracy at all costs.
2. Thoroughness: Emphasize thoroughness over speed; getting the story right is more important than getting it first.
3. Humility: demonstrate humility through preparation, broad and vigorous research, and by seeking out experts.
4. Real Affirmative Action in news operations: ideological, religious, regional, and socio-economic, as well as racial and ethnic.
5. Journalism not Opposition: Reaffirm journalists as reporters of news, not the opposition party.
6. Historic Values: Reflect traditional values of the nation—ethics, historic teachings of faith groups.
7. Thinking: Recover the serious and critical mind—beyond the sound bite.
8. Rediscover Shame: wrongdoers should not be honored, they should be dishonored.
9. Self Cleansing: Restore credibility by cleaning up your own house so that journalists are trusted to present news fairly and professionally.
10. Leave NYC: Build national media competence and presence outside New York City and Washington, D.C. It would be good if the major networks moved to Des Moines, or Kansas City, or perhaps Indianapolis.
These were my thoughts for one group of future journalists.
-- Jim Jewell
27 Kasım 2006 Pazartesi
Mocking Christian Conviction, Happy Feet is Not a Friendly Little Film
I can't remember coming out of movie theater more furious than I did this Thanksgiving holiday after watching the animated and PG-rated Happy Feet. With relatives visiting from around the country, how could we go wrong taking both kids and adults to a cute little penguin story with lots of singing and dancing, with warm and fuzzy animal themes?
I'm not a movie prude; we check out many kinds of movies. And I expect most anything coming out of Hollywood, with any rating, to include something contrary to my values. I let most of it roll off my back. But with Happy Feet, I didn't expect my conservative Christian family to be assaulted with what we all recognized as a anti-Christian screed, with open mockery of traditional Christian preaching against values and lifestyles contrary to church teachings. It was abundantly clear that Happy Feet substituted homosexuality with dancing as the "different" lifestyle that was the unfair target of an Inquisition on ice. It was Dirty Dancing and Footloose all over again, but with the rhetoric and situation developed to make religious criticism of homosexuality counter to everything good and pleasing.
Did they think Christians wouldn’t notice? I suppose the creators just didn’t care. We had four families attending Happy Feet, with children of all ages. Independently, parents concluded during the film that they would walk out if it wouldn’t be a disruption to others in the large group of family members who had come to the movies together.
Clearly, we should have all left together.
The creators of Happy Feet should have taken less time mocking Christians and more time making sense out of the wild leaps at the end of the film, when the dancing penguin so impresses crowds in the aquarium that they release him back into the wild. And when the community of penguins gets happy feet, the commentators of the world decide its time to stop disrupting their food supply. (Of course the humans are to blame for all the animal woes; a long movie-making tradition that goes back to Bambi).
Wild leaps, even with happy feet.
For Christians who have not seen Happy Feet and are considering it as a friendly, family film—make another choice. This film is not good for children or families, and it is another Hollywood example of open mockery of Christian traditions.
-- Jim Jewell
I can't remember coming out of movie theater more furious than I did this Thanksgiving holiday after watching the animated and PG-rated Happy Feet. With relatives visiting from around the country, how could we go wrong taking both kids and adults to a cute little penguin story with lots of singing and dancing, with warm and fuzzy animal themes?
I'm not a movie prude; we check out many kinds of movies. And I expect most anything coming out of Hollywood, with any rating, to include something contrary to my values. I let most of it roll off my back. But with Happy Feet, I didn't expect my conservative Christian family to be assaulted with what we all recognized as a anti-Christian screed, with open mockery of traditional Christian preaching against values and lifestyles contrary to church teachings. It was abundantly clear that Happy Feet substituted homosexuality with dancing as the "different" lifestyle that was the unfair target of an Inquisition on ice. It was Dirty Dancing and Footloose all over again, but with the rhetoric and situation developed to make religious criticism of homosexuality counter to everything good and pleasing.
Did they think Christians wouldn’t notice? I suppose the creators just didn’t care. We had four families attending Happy Feet, with children of all ages. Independently, parents concluded during the film that they would walk out if it wouldn’t be a disruption to others in the large group of family members who had come to the movies together.
Clearly, we should have all left together.
The creators of Happy Feet should have taken less time mocking Christians and more time making sense out of the wild leaps at the end of the film, when the dancing penguin so impresses crowds in the aquarium that they release him back into the wild. And when the community of penguins gets happy feet, the commentators of the world decide its time to stop disrupting their food supply. (Of course the humans are to blame for all the animal woes; a long movie-making tradition that goes back to Bambi).
Wild leaps, even with happy feet.
For Christians who have not seen Happy Feet and are considering it as a friendly, family film—make another choice. This film is not good for children or families, and it is another Hollywood example of open mockery of Christian traditions.
-- Jim Jewell
20 Kasım 2006 Pazartesi
Getting Personal About Global Warming
I've been at the heart of the evangelical initiatives to engage the Christian community in an effort to combat human-induced global warming. For my conservative friends who still believe that all climate change we're seeing is simply cyclical, keep reading, because I'm not writing to argue that point (you wouldn't be convinced anyway, although the huge majority of scientists are). For my fundamentalist friends who belive there is no global warming, I'm not sure what world you're living in, but I hope you are enjoying it there.
I've found that most evangelical Christians have come to believe that effective care of God's creation is a moral and spiritual obligation. Not because nature is above human beings, or that the created are above the Creator, but because the earth and all that is within it is the Lord's and we, his children, have been given it as a temporary home, and we've been given the responsibility to care for it.
And if you believe that climate change is impacting the most vulnerable people in the world, as I do, and that it will be deadly for many of these people who live on the margins in the years ahead--then Christians have a deep moral responsibility to stem global warming.
You may not see the solution as government taking responsibility. That's fine, but it is a personal reponsiblity.
As evangelicals we are all about getting personal. We believe in a personal relationship with God through Jesus Christ. We believe in personal transformation and personal responsibility. We can also address problems such as environmental degradation and dependence on foreign oil not only through government action but through personal responsibility.
This personal responsibility can include reducing our own use of fossil fuels.
Choose to do this for a variety of reasons. You may be keenly concerned about global warming. Others of you may see environmental conservation as a driving force. Still others of us believe that reducing our personal use of energy is a commitment to national security because it will reduce our reliance on oil from often-hostile sources.
Regardless of your reasons, I encourage you to consider using a tool created by the Evangelical Climate Initiative to participate in a program called Cooling Creation, which will show you the steps to reducing your global warming pollution to zero. Because few of us in the West want to live in grass huts and grow our own food and walk everywhere, we can reduce but not eliminate this personal pollution.
The Cooling Creation program offers an annual offset investment in alternative energies.
Check it out. Forget the arguments about the role of government and the threats to the economy. Is there a good reason why you should not take this personal responsiblity?
I've found that most evangelical Christians have come to believe that effective care of God's creation is a moral and spiritual obligation. Not because nature is above human beings, or that the created are above the Creator, but because the earth and all that is within it is the Lord's and we, his children, have been given it as a temporary home, and we've been given the responsibility to care for it.
And if you believe that climate change is impacting the most vulnerable people in the world, as I do, and that it will be deadly for many of these people who live on the margins in the years ahead--then Christians have a deep moral responsibility to stem global warming.
You may not see the solution as government taking responsibility. That's fine, but it is a personal reponsiblity.
As evangelicals we are all about getting personal. We believe in a personal relationship with God through Jesus Christ. We believe in personal transformation and personal responsibility. We can also address problems such as environmental degradation and dependence on foreign oil not only through government action but through personal responsibility.
This personal responsibility can include reducing our own use of fossil fuels.
Choose to do this for a variety of reasons. You may be keenly concerned about global warming. Others of you may see environmental conservation as a driving force. Still others of us believe that reducing our personal use of energy is a commitment to national security because it will reduce our reliance on oil from often-hostile sources.
Regardless of your reasons, I encourage you to consider using a tool created by the Evangelical Climate Initiative to participate in a program called Cooling Creation, which will show you the steps to reducing your global warming pollution to zero. Because few of us in the West want to live in grass huts and grow our own food and walk everywhere, we can reduce but not eliminate this personal pollution.
The Cooling Creation program offers an annual offset investment in alternative energies.
Check it out. Forget the arguments about the role of government and the threats to the economy. Is there a good reason why you should not take this personal responsiblity?
10 Kasım 2006 Cuma
New Bloggers on the Election
In addition to my work as a public relations consultant, I am an adjunct professor of communications at Kennesaw State University, the third largest university in Georgia, in suburban Atlanta.
In two of my Writing for Public Communication classes on Tuesday, Election Day, I used a session on Writing for the Web to guide the approximately 40 students in using Blogger to set up personal blogs. It was my attempt to teach about blogs and to add a number of new voices to the blogosphere.
The assignment for students this week was to write and post an article on their reactions to the election (the assignment was made before we knew it was going to be a bloodbath). I’m using this post to introduce these new blogs and students’ analyses of the election.
For my students reading this, links to the blogs from the 3:30 and 5 p.m. classes are combined here.
Danielle at Dani B. Fly doesn’t expect much from the change in Congressional leadership.
Ken at Random Cactus says the Democrats won because they dressed themselves up like conservatives.
Laura called her blog For Com 1135 and writes that she doesn’t like all the arguing.
Holly at Poof U fears that the Democrats are going to use their new power to create the embarrassments of Vietnam.
Kori at a blog she called Communications 1135 is nervous about the many voting problems she still hears about.
Kathy writes at Kute Kathy about evidences of election fever.
Jonathan at Elbows wants political reform but doesn’t see it happening in his lifetime.
Adam at What’s On Peace’s Mind? is going to get more involved in the political process.
Victoria at Victoria’s Blog says that without the Republicans in control of Congress, the job in Iraq will never be completed.
Paul Stippich at Vote for the Man celebrates the right we have as citizens to vote.
Danielle at Faerie's Journey into Public Communication muses about the impact of split government.
Erin at The Story of the Year bemoans the impact of Democratic control of Congress.
Curtis at Me and My Blog is hoping for a new direction in Iraq.
Jennifer at Sobes 1st calls for a big hallelujah.
The negative advertising turned Catlin at Merry Belle Loves You against the election.
Monique at Fairie’s Thoughts sees the political landscape changing.
Jeff at Elections sees supeona power taking over the Washington atmosphere.
Matt at My Thoughts 4 U sees America as the perfect working democracy, but he doesn’t vote.
Jeffrey at The Wonderful World of Life is disenchanted
Dustin at Budz Blog is leaving politics to the politicians
Danielle at TFC for Life blames the war.
Rebecca talks in Comm Class about the President’s use of the word “thumpin” in his press conference.
Rachel at Ramblings of RKL has a rare agreement with the President: The people have spoken and its time to move on.
Endia at Endia’s Blog is excited about a new direction
Bunmi at Express Yourself likes the idea of a female Speaker
Jennifer at J.P. Blog analyzes the Sonny Perdue victory over Mark Taylor in the Georgia gubernatorial race.
Tiffanie at some days you feel like a bug, some days you feel like the windshield says the war has been a windshield to the American bug.
Casey at Voting celebrates the the right to vote.
The title of Nate's blog, Long Live the new Flesh, vividly describes his reaction to the election.
Rania at Nia's Thoughts hopes the sea change will bring more attention to domestic problems.
-- Jim Jewell
In two of my Writing for Public Communication classes on Tuesday, Election Day, I used a session on Writing for the Web to guide the approximately 40 students in using Blogger to set up personal blogs. It was my attempt to teach about blogs and to add a number of new voices to the blogosphere.
The assignment for students this week was to write and post an article on their reactions to the election (the assignment was made before we knew it was going to be a bloodbath). I’m using this post to introduce these new blogs and students’ analyses of the election.
For my students reading this, links to the blogs from the 3:30 and 5 p.m. classes are combined here.
Danielle at Dani B. Fly doesn’t expect much from the change in Congressional leadership.
Ken at Random Cactus says the Democrats won because they dressed themselves up like conservatives.
Laura called her blog For Com 1135 and writes that she doesn’t like all the arguing.
Holly at Poof U fears that the Democrats are going to use their new power to create the embarrassments of Vietnam.
Kori at a blog she called Communications 1135 is nervous about the many voting problems she still hears about.
Kathy writes at Kute Kathy about evidences of election fever.
Jonathan at Elbows wants political reform but doesn’t see it happening in his lifetime.
Adam at What’s On Peace’s Mind? is going to get more involved in the political process.
Victoria at Victoria’s Blog says that without the Republicans in control of Congress, the job in Iraq will never be completed.
Paul Stippich at Vote for the Man celebrates the right we have as citizens to vote.
Danielle at Faerie's Journey into Public Communication muses about the impact of split government.
Erin at The Story of the Year bemoans the impact of Democratic control of Congress.
Curtis at Me and My Blog is hoping for a new direction in Iraq.
Jennifer at Sobes 1st calls for a big hallelujah.
The negative advertising turned Catlin at Merry Belle Loves You against the election.
Monique at Fairie’s Thoughts sees the political landscape changing.
Jeff at Elections sees supeona power taking over the Washington atmosphere.
Matt at My Thoughts 4 U sees America as the perfect working democracy, but he doesn’t vote.
Jeffrey at The Wonderful World of Life is disenchanted
Dustin at Budz Blog is leaving politics to the politicians
Danielle at TFC for Life blames the war.
Rebecca talks in Comm Class about the President’s use of the word “thumpin” in his press conference.
Rachel at Ramblings of RKL has a rare agreement with the President: The people have spoken and its time to move on.
Endia at Endia’s Blog is excited about a new direction
Bunmi at Express Yourself likes the idea of a female Speaker
Jennifer at J.P. Blog analyzes the Sonny Perdue victory over Mark Taylor in the Georgia gubernatorial race.
Tiffanie at some days you feel like a bug, some days you feel like the windshield says the war has been a windshield to the American bug.
Casey at Voting celebrates the the right to vote.
The title of Nate's blog, Long Live the new Flesh, vividly describes his reaction to the election.
Rania at Nia's Thoughts hopes the sea change will bring more attention to domestic problems.
-- Jim Jewell
23 Eylül 2006 Cumartesi
A Story of Forgiveness from Africa
I searched for answers in the eyes of the three Acholi men huddled with me in the corner of an outdoor café on the leafy outskirts of Lira, a major city in northern Uganda. I had met the youngest of the three, Patrick, three days earlier and knew him to be a former child soldier, abducted at nine and in the ranks of the LRA rebels for ten years. Patrick, I learned, was piecing together a new life in the grip of Christian faith and good friends.
Patrick had brought me to the café in the early light of a July day to meet with the other two. Charles was a tall, handsome man with remarkably troubled eyes that I figured must be partially explained by the events that led to amputation of one of his legs below the knee. I had met Charles the day before but hadn’t found out how he’d lost his leg. I was trying to talk with a young woman named Janet, one of the “famous” Aboke girls who had been abducted by the LRA from St. Mary’s Boarding School ten years ago. She had spent most of the past decade in captivity. Charles was introduced to me as Janet’s husband, and as the first person I needed to talk to in order to meet her.
Now, with his crutches propped against the wall behind his chair, Charles leaned toward the man we had all gathered to see, known to me only as Mark.
Mark is a large, imposing man resembling James Earl Jones in stature and visage, particularly Jones’ role as Rev Stephen Kumalo in the movie version of the South African classic on reconciliation, Cry, the Beloved Country. Like Kumalo, he is a pastor. He is also Janet’s father, who Charles had explained mysteriously “held me responsible for what had happened to her.” That mystery was one of many to be unfolded around the table.
Mark was understandably protective of his daughter, no longer a young girl, but one who had begun to see too much of the dark side of life before her 13th birthday, when she was enslaved by the LRA and forced into a life of servitude.
As the café brightened, Mark explained his protective instinct, and much more.
Charles, the pastor said, had himself been abducted nearly 20 years ago, in the early days of the twisted rebellion. He was 17 at the time, and like an early adopter of a pyramid marketing scheme, he was soon one of the commanders in what was to become a ferocious and by any standard evil force that continually increased its ranks with abducted children, some 30,000 over the years.
As young abducted girls came of age, they were given to commanders as—you pick the term--wives, concubines, sexual slaves. It was a privilege soon afforded young Charles, and over the years he was presented with four women; a harem that bore him 10 children.
Janet, Mark’s daughter abducted at Aboke, was one of these young women, and by Charles she had two children in captivity, in the bush--as they say in Uganda.
“When Janet was rescued with her children by the military, and she came home, I wanted to kill the man who had forced himself on her; I wanted to kill him with my teeth, I was so angry,” Mark told me, with Charles, that man, sitting beside him.
Then Charles was captured in a firefight with the Ugandan military, by that time already having lost his leg in an earlier battle.
“Then something strange happened,” Mark continued. “God made it clear to me that I was to forgive Charles for what he had done to my daughter. And only God can give you the strength to forgive such terrible acts.”
Charles produced two wallet photos, one of he and Janet with their two children smiling with a white background, looking very much like the young family that went to JC Penney for family photos in a coupon deal. The other photo had the family, with Charles and Mark shaking hands.
“Not only did God tell me to forgive, he told me to reconcile, to make this man, the husband to my daughter, my son. I have done that.”
Charles looked admiringly at the imposing man and told how Mark meets with him regularly and gives him regular counsel and admonition.
“I’ve told him that he must give his life to Christ,” Mark emphasized.
I marveled at his ability to reconcile so decisively and at how this seemed to come easily to the Acholi, who are offering amnesty to the vilest rebels. Mark agreed that it was remarkable, but said it was also extremely difficult. “It is tough. Only in God’s power can you look beyond such offense and agree to love.”
I talked briefly with Patrick, as Mark and Charles discussed plans for later that evening. Patrick continued the description of the reconciliation between the respected gentleman and his son-in-law.
Mark stopped our conversation mid-sentence: “What is this that I hear you saying? My son-in-law? That is not right. No,” he said looking intently at Charles, “this is my son.”
--James Jewell
Patrick had brought me to the café in the early light of a July day to meet with the other two. Charles was a tall, handsome man with remarkably troubled eyes that I figured must be partially explained by the events that led to amputation of one of his legs below the knee. I had met Charles the day before but hadn’t found out how he’d lost his leg. I was trying to talk with a young woman named Janet, one of the “famous” Aboke girls who had been abducted by the LRA from St. Mary’s Boarding School ten years ago. She had spent most of the past decade in captivity. Charles was introduced to me as Janet’s husband, and as the first person I needed to talk to in order to meet her.
Now, with his crutches propped against the wall behind his chair, Charles leaned toward the man we had all gathered to see, known to me only as Mark.
Mark is a large, imposing man resembling James Earl Jones in stature and visage, particularly Jones’ role as Rev Stephen Kumalo in the movie version of the South African classic on reconciliation, Cry, the Beloved Country. Like Kumalo, he is a pastor. He is also Janet’s father, who Charles had explained mysteriously “held me responsible for what had happened to her.” That mystery was one of many to be unfolded around the table.
Mark was understandably protective of his daughter, no longer a young girl, but one who had begun to see too much of the dark side of life before her 13th birthday, when she was enslaved by the LRA and forced into a life of servitude.
As the café brightened, Mark explained his protective instinct, and much more.
Charles, the pastor said, had himself been abducted nearly 20 years ago, in the early days of the twisted rebellion. He was 17 at the time, and like an early adopter of a pyramid marketing scheme, he was soon one of the commanders in what was to become a ferocious and by any standard evil force that continually increased its ranks with abducted children, some 30,000 over the years.
As young abducted girls came of age, they were given to commanders as—you pick the term--wives, concubines, sexual slaves. It was a privilege soon afforded young Charles, and over the years he was presented with four women; a harem that bore him 10 children.
Janet, Mark’s daughter abducted at Aboke, was one of these young women, and by Charles she had two children in captivity, in the bush--as they say in Uganda.
“When Janet was rescued with her children by the military, and she came home, I wanted to kill the man who had forced himself on her; I wanted to kill him with my teeth, I was so angry,” Mark told me, with Charles, that man, sitting beside him.
Then Charles was captured in a firefight with the Ugandan military, by that time already having lost his leg in an earlier battle.
“Then something strange happened,” Mark continued. “God made it clear to me that I was to forgive Charles for what he had done to my daughter. And only God can give you the strength to forgive such terrible acts.”
Charles produced two wallet photos, one of he and Janet with their two children smiling with a white background, looking very much like the young family that went to JC Penney for family photos in a coupon deal. The other photo had the family, with Charles and Mark shaking hands.
“Not only did God tell me to forgive, he told me to reconcile, to make this man, the husband to my daughter, my son. I have done that.”
Charles looked admiringly at the imposing man and told how Mark meets with him regularly and gives him regular counsel and admonition.
“I’ve told him that he must give his life to Christ,” Mark emphasized.
I marveled at his ability to reconcile so decisively and at how this seemed to come easily to the Acholi, who are offering amnesty to the vilest rebels. Mark agreed that it was remarkable, but said it was also extremely difficult. “It is tough. Only in God’s power can you look beyond such offense and agree to love.”
I talked briefly with Patrick, as Mark and Charles discussed plans for later that evening. Patrick continued the description of the reconciliation between the respected gentleman and his son-in-law.
Mark stopped our conversation mid-sentence: “What is this that I hear you saying? My son-in-law? That is not right. No,” he said looking intently at Charles, “this is my son.”
--James Jewell
22 Eylül 2006 Cuma
Possible Peace, Little Trust in Northern Uganda
Since my return from Uganda in late July, I've been following the sitution in northern Uganda with interest.
It is difficult to get reliable reports out of Uganda about the peace talks with the Lord’s Resistance Army (LRA). While there have been reports of a peace deal, and even indications that up to 1,800 rebels have moved to designated areas, the talks continue. One hang up to total resolution is the international court indictments of rebel leader Joseph Kony and his commanders. Uganda is willing to grant amnesty, but the ICC hasn't agreed.
Today, there are indications that Museveni (president of Uganda) is going to attend the peace talks in Juba.
While peace talks continue between the Ugandan government and the LRA, the Acholi people of northern Uganda, 90 percent of whom are displaced by 20 years of terror, pray for peace but find little reason for concrete hope.
There have been at least seven unsuccessful attempts over two decades to secure a peace agreement, and many were followed by spasms of LRA violence.
“People will stay in the protected internal refugee camps until they have enough confidence that the attacks won’t begin again, and that hasn’t happened yet,” said Doreen Achieng , a program director with Action for Children, a Ugandan social service agency.
Some residents are leaving the camps during the day to farm their land near their abandoned or ruined homes. But almost no one has enough trust that the current lull in attacks will last to live in their villages and face nights that so often have been filled with horror.
For now, most of the villages remain empty, the land dotted with the graves of more than 12,000 friends and family members killed by the LRA.
The challenge for the church is enormous.
“Ugandan church leaders struggle today to assure their flocks of God’s love when many cannot remember a time without deep sorrow,” said Conrad Mandsager, executive director of ChildVoice International, one Christian organization that is providing aid to child victims in the Gulu district. “The scope of the horror and death that the people of northern Uganda have seen and experienced is unfathomable.”
The government of Uganda, recognizing the fundamental victimization of the child soldiers, offered them amnesty last year, which made it more attractive for even long-time rebels to escape. Prior to the peace talks, the government extended the amnesty to Joseph Kony and senior rebel commanders who would abandon their rebellion. The offer, although not yet accepted by the senior rebels, is in accord with a traditional Acholi heart for forgiveness.
Most church leaders support the principle of Kony and his commanders being offered amnesty, viewing it as their Christian duty to forgive.
"In fact, we want them to return home and live a normal life like everybody else,” said Rev. Willy Akena, information officer for the Anglican Diocese of Northern Uganda in Gulu. “It would also be a testimony to those in the communities to know about reconciliation, and I believe many people will be changed as we expect that upon their return, they will publicly denounce their previous atrocities."
Nonetheless, some churchmen don’t see the desire for peace as a reason for pardoning the ring leaders.
“The amnesty is not right for Kony and the commanders,” said one Acholi lay leader now in Kampala. “They are international criminals who the U.N. should apprehend in Congo, where the LRA has set up their camps.”
As in most areas of Uganda, there are Anglican, Catholic, Baptist, and Pentecostal churches in most communities. But in the north most stand empty, since almost all families have been forced by the violence to move to one of 60 protected internal displacement camps (IDP).
All families in a village do not move to the same IDP camp, however, so church and social communities are shattered, not just moved. Many pastors do their best to gather new congregations in or near a camp, but they are usually starting from scratch.
Spiritual interest remains high, and many small non-affiliated churches are being established in the camps. The lack of accountability and theological training has resulted in false teaching. “For example, part of the teaching is that people who are victims of atrocities are sinners and that the rebel activity is God's way of removing sinners,” Rev. Akena said.
--Jim Jewell
It is difficult to get reliable reports out of Uganda about the peace talks with the Lord’s Resistance Army (LRA). While there have been reports of a peace deal, and even indications that up to 1,800 rebels have moved to designated areas, the talks continue. One hang up to total resolution is the international court indictments of rebel leader Joseph Kony and his commanders. Uganda is willing to grant amnesty, but the ICC hasn't agreed.
Today, there are indications that Museveni (president of Uganda) is going to attend the peace talks in Juba.
While peace talks continue between the Ugandan government and the LRA, the Acholi people of northern Uganda, 90 percent of whom are displaced by 20 years of terror, pray for peace but find little reason for concrete hope.
There have been at least seven unsuccessful attempts over two decades to secure a peace agreement, and many were followed by spasms of LRA violence.
“People will stay in the protected internal refugee camps until they have enough confidence that the attacks won’t begin again, and that hasn’t happened yet,” said Doreen Achieng , a program director with Action for Children, a Ugandan social service agency.
Some residents are leaving the camps during the day to farm their land near their abandoned or ruined homes. But almost no one has enough trust that the current lull in attacks will last to live in their villages and face nights that so often have been filled with horror.
For now, most of the villages remain empty, the land dotted with the graves of more than 12,000 friends and family members killed by the LRA.
The challenge for the church is enormous.
“Ugandan church leaders struggle today to assure their flocks of God’s love when many cannot remember a time without deep sorrow,” said Conrad Mandsager, executive director of ChildVoice International, one Christian organization that is providing aid to child victims in the Gulu district. “The scope of the horror and death that the people of northern Uganda have seen and experienced is unfathomable.”
The government of Uganda, recognizing the fundamental victimization of the child soldiers, offered them amnesty last year, which made it more attractive for even long-time rebels to escape. Prior to the peace talks, the government extended the amnesty to Joseph Kony and senior rebel commanders who would abandon their rebellion. The offer, although not yet accepted by the senior rebels, is in accord with a traditional Acholi heart for forgiveness.
Most church leaders support the principle of Kony and his commanders being offered amnesty, viewing it as their Christian duty to forgive.
"In fact, we want them to return home and live a normal life like everybody else,” said Rev. Willy Akena, information officer for the Anglican Diocese of Northern Uganda in Gulu. “It would also be a testimony to those in the communities to know about reconciliation, and I believe many people will be changed as we expect that upon their return, they will publicly denounce their previous atrocities."
Nonetheless, some churchmen don’t see the desire for peace as a reason for pardoning the ring leaders.
“The amnesty is not right for Kony and the commanders,” said one Acholi lay leader now in Kampala. “They are international criminals who the U.N. should apprehend in Congo, where the LRA has set up their camps.”
As in most areas of Uganda, there are Anglican, Catholic, Baptist, and Pentecostal churches in most communities. But in the north most stand empty, since almost all families have been forced by the violence to move to one of 60 protected internal displacement camps (IDP).
All families in a village do not move to the same IDP camp, however, so church and social communities are shattered, not just moved. Many pastors do their best to gather new congregations in or near a camp, but they are usually starting from scratch.
Spiritual interest remains high, and many small non-affiliated churches are being established in the camps. The lack of accountability and theological training has resulted in false teaching. “For example, part of the teaching is that people who are victims of atrocities are sinners and that the rebel activity is God's way of removing sinners,” Rev. Akena said.
--Jim Jewell
21 Eylül 2006 Perşembe
The Last Sin Eater Part of Hollywood Trend; Believe Pictures Will Be in the Middle of It
There is a notable development in Hollywood that should be of interest to Christians. There is a new interest in things of faith and in products that reflect faith and values. Although many believers in the entertainment industry are now involved, the impetus is the millions of dollars that Mel Gibson made on The Passion of the Christ. People in Hollywood like to make money, even if it means advancing the Gospel.
The New York Times noticed this yesterday.
My former World Vision colleageue Brian Bird , who went on to become executive producer of Tourched by an Angel, and Michael Landon Jr. are in the middle of this good news, and their new Believe Pictures has signed a deal with Rupert Murdoch's new Fox Faith division for six films that will highlight faith.
The first film from Believe Pictures will be The Last Sin Eater, based on the novel by Francine Rivers, which was terrific.
Jan at A View from Her has more to say on this.
The New York Times noticed this yesterday.
My former World Vision colleageue Brian Bird , who went on to become executive producer of Tourched by an Angel, and Michael Landon Jr. are in the middle of this good news, and their new Believe Pictures has signed a deal with Rupert Murdoch's new Fox Faith division for six films that will highlight faith.
The first film from Believe Pictures will be The Last Sin Eater, based on the novel by Francine Rivers, which was terrific.
Jan at A View from Her has more to say on this.
20 Eylül 2006 Çarşamba
Hugo: Thank you for visiting our country. Now go home.
There is really only one thing to say after listening to clownish behavior of Venezuela's Hugo Chavez. "Say No to Citgo." I think I would push my car before I'd stop at a Venezuela-owned Citgo station. Citgo has been owned by Petróleos de Venezuela, the national oil company of Venezuela, since 1990.
The beauty of America is that Hugo and the Iranian president--whose name I don't even want to learn how to spell--can come onto our soil and verbally soil our nation and its leader--and leave again without being thrown in prison or taken hostage.
Try it in either of their countries.
There is part of me that would like to make it a little difficult for them while they're here. Maybe just a U.S. fighter squadron escort out of our airspace, with no invitation to return.
The beauty of America is that Hugo and the Iranian president--whose name I don't even want to learn how to spell--can come onto our soil and verbally soil our nation and its leader--and leave again without being thrown in prison or taken hostage.
Try it in either of their countries.
There is part of me that would like to make it a little difficult for them while they're here. Maybe just a U.S. fighter squadron escort out of our airspace, with no invitation to return.
15 Ağustos 2006 Salı
When the Messenger Falls
It was tragic when the man who is responsible for introducing Jesus Christ to more people than anyone else in our generation demonstrated great public sin and enormous personal problems.
That man, of course, is Mel Gibson, the film star, director of The Passion of the Christ, and evangelist, who accomplished a late night trifeckta—-public drunkenness, driving under the influence, and scapegoating an ethnic group, the Jewish people.
I grieve for Mel Gibson, because he clearly has deep personal issues that have now destroyed his reputation. And I grieve for the impact this has on the fine work he has done bringing the message of Jesus through the thicket of Hollywood opposition to millions of people. When God’s messengers prove to have feet of clay, it gives courage to those who would tramper upon the message.
But much has been written about this incident. I appreciated a column from Terry Mattingly, which included this thought from film critic Michael Medved, an Orthodox Jew.
I like Mel Gibson and I honor him for his courage. I pray for his restoration and healing. He found a way to bring the story of Christ to the big screen; perhaps he’ll find a way creatively to help diminish the anti-Semitism that is a curse in the world and a unsavory legacy of Gibson’s own family.
--Jim Jewell
That man, of course, is Mel Gibson, the film star, director of The Passion of the Christ, and evangelist, who accomplished a late night trifeckta—-public drunkenness, driving under the influence, and scapegoating an ethnic group, the Jewish people.
I grieve for Mel Gibson, because he clearly has deep personal issues that have now destroyed his reputation. And I grieve for the impact this has on the fine work he has done bringing the message of Jesus through the thicket of Hollywood opposition to millions of people. When God’s messengers prove to have feet of clay, it gives courage to those who would tramper upon the message.
But much has been written about this incident. I appreciated a column from Terry Mattingly, which included this thought from film critic Michael Medved, an Orthodox Jew.
"When a long-married, 50-year-old father of seven gets arrested for drunk driving at nearly twice the speed limit at 2:30 in the morning," noted Medved, "it's safe to assume that he faces even more serious problems than exposing his anti-Semitic attitudes."
I like Mel Gibson and I honor him for his courage. I pray for his restoration and healing. He found a way to bring the story of Christ to the big screen; perhaps he’ll find a way creatively to help diminish the anti-Semitism that is a curse in the world and a unsavory legacy of Gibson’s own family.
--Jim Jewell
14 Ağustos 2006 Pazartesi
War Coverage and Moral Equivalence
Photos and TV images are the most difficult to balance in journalistic reports, according to an article in the NY TImes, and the Hezbullah/Israel conflict has been among the most difficult, the article says.
But the attempt to balance the photo of a dead Israeli child with that of a dead Lebanese child is seen by some as "a dereliction of journalistic duty.:
Certainly there is no moral equivalence here, with the Hezbollah terrorists responsible for attacking a legitimate and democratic nation. But journalistic balance should not infer moral equivalence, although it takes some wisdom by the reader/viewer (always a risk) to separate the morality from the equivalence of human tragedy.
It's an interesting article on a tough daily struggle for responsbile news organizations.
--Jim Jewell
But the attempt to balance the photo of a dead Israeli child with that of a dead Lebanese child is seen by some as "a dereliction of journalistic duty.:
"Some critics of Israel argue that because the death tolls and destruction are greater in Lebanon, a proportionality of sorts should inform the resulting reports; anything else betrays a pro-Israeli stance. But supporters of Israel say such an approach bestows a misguided moral equivalence. Israel is a democratic nation exercising its right to self-defense, they argue, while Hezbollah is a terrorist organization that uses the Lebanese people as human shields."
Certainly there is no moral equivalence here, with the Hezbollah terrorists responsible for attacking a legitimate and democratic nation. But journalistic balance should not infer moral equivalence, although it takes some wisdom by the reader/viewer (always a risk) to separate the morality from the equivalence of human tragedy.
It's an interesting article on a tough daily struggle for responsbile news organizations.
--Jim Jewell
9 Ağustos 2006 Çarşamba
Journey to the Edge of Ugandan Darkness
This is Crisis
Occasionally, God puts us in situations where we are forced to realize that we are truly fortunate, and that the events and challenges that we call problems, are truly minor inconveniences in a sea of ease.
We returned several days ago from two weeks in Africa, mostly in northern Uganda, with a few days in Nairobi, Kenya. We were working with Child Voice International, a new Christian organization focusing on the child victims of war.
Although I’ve traveled extensively throughout the world, including a fair amount of time in the poorest countries, the time in Uganda provided a fresh dose of reality, of perspective, of gratitude, and of conviction.
Uganda
Uganda shares with most of Africa the tragic legacy of post-colonial cultural and economic freefall. Actually, the nation has been doing a little better in recent years than many of its neighbors, and because of the influence of the Christian church, it has a better record in its battle with AIDS than much of Africa. (You see abstinence posters everywhere. It’s not a bad word in Uganda).
Thirty years ago, Idi Amin brutalized the nation. When we flew into Entebbe, the world was observing the 30-year anniversary of the successful Israeli rescue of its citizens who were hijacked to Entebbe. Our Uganda guide and friend, however, did not want to talk about it. It is not a proud chapter in Ugandan history.
But now another madman has taken a severe toll on the nation. A deranged rebel spiritualist/terrorist, Joseph Kony, has killed thousands, adducted and enslaved some 30,000 children, and displaced most of the population of two million in the northern provinces of the nation.
One formerly abducted child we met at a transit center, James, had been forced by the rebels to bite his brother until nearly dead, then to beat him to death. At one point in the bush, James took some corn because he was hungry, and a rebel cut off part of his ear because he had not been given permission.
These stories are everywhere. Most families in northern Ugandan have lost a loved one.
When Will They Be Able to Go Home?
There shouldn't be malnutrition in northern Uganda, where the soil is fine and the rains are plentiful. But the murderous attacks of the oddly named Lord's Resistance Army have caused most of the two million people in this region to leave their homes and farmland to live in protected internal refugee camps. While these camps are relatively safe, people are crowded into them and diseases are killing thousands of people. And there is no land there for these people to grow their crops. They are kept alive through the help of international aid agencies.
Once the LRA rebels are subdued or give up, it should be safe for these refugees to return to their homes. But will they feel safe? Will they want to return to homes that have often been scenes of horrible crimes?
Thousands of Children Still Enslaved
According to one source who was abducted at the age of nine and served 10 years as a child soldier, during the which time he became a high-level LRA operative, there are still more than 3,000 child soldiers held by the LRA.
There are peace talks grinding on in Sudan between the LRA and the Ugandan government. Pray for this peace.
The government has offered amnesty to the butchers of the LRA. It blows your mind, but it fits into a culture of forgiveness, which I’ll talk about another day.
--Jim Jewell
Occasionally, God puts us in situations where we are forced to realize that we are truly fortunate, and that the events and challenges that we call problems, are truly minor inconveniences in a sea of ease.
We returned several days ago from two weeks in Africa, mostly in northern Uganda, with a few days in Nairobi, Kenya. We were working with Child Voice International, a new Christian organization focusing on the child victims of war.
Although I’ve traveled extensively throughout the world, including a fair amount of time in the poorest countries, the time in Uganda provided a fresh dose of reality, of perspective, of gratitude, and of conviction.
Uganda
Uganda shares with most of Africa the tragic legacy of post-colonial cultural and economic freefall. Actually, the nation has been doing a little better in recent years than many of its neighbors, and because of the influence of the Christian church, it has a better record in its battle with AIDS than much of Africa. (You see abstinence posters everywhere. It’s not a bad word in Uganda).
Thirty years ago, Idi Amin brutalized the nation. When we flew into Entebbe, the world was observing the 30-year anniversary of the successful Israeli rescue of its citizens who were hijacked to Entebbe. Our Uganda guide and friend, however, did not want to talk about it. It is not a proud chapter in Ugandan history.
But now another madman has taken a severe toll on the nation. A deranged rebel spiritualist/terrorist, Joseph Kony, has killed thousands, adducted and enslaved some 30,000 children, and displaced most of the population of two million in the northern provinces of the nation.
One formerly abducted child we met at a transit center, James, had been forced by the rebels to bite his brother until nearly dead, then to beat him to death. At one point in the bush, James took some corn because he was hungry, and a rebel cut off part of his ear because he had not been given permission.
These stories are everywhere. Most families in northern Ugandan have lost a loved one.
When Will They Be Able to Go Home?
There shouldn't be malnutrition in northern Uganda, where the soil is fine and the rains are plentiful. But the murderous attacks of the oddly named Lord's Resistance Army have caused most of the two million people in this region to leave their homes and farmland to live in protected internal refugee camps. While these camps are relatively safe, people are crowded into them and diseases are killing thousands of people. And there is no land there for these people to grow their crops. They are kept alive through the help of international aid agencies.
Once the LRA rebels are subdued or give up, it should be safe for these refugees to return to their homes. But will they feel safe? Will they want to return to homes that have often been scenes of horrible crimes?
Thousands of Children Still Enslaved
According to one source who was abducted at the age of nine and served 10 years as a child soldier, during the which time he became a high-level LRA operative, there are still more than 3,000 child soldiers held by the LRA.
There are peace talks grinding on in Sudan between the LRA and the Ugandan government. Pray for this peace.
The government has offered amnesty to the butchers of the LRA. It blows your mind, but it fits into a culture of forgiveness, which I’ll talk about another day.
--Jim Jewell
YOU'VE HEARD ABOUT THE INVISIBLE CHILDREN OF UGANDA
Here Are Ten Things You Can Do to Make a Difference
1. Pray This Month
Pray every day for the next month for a specific situation facing child victims of war in Uganda (click here for a prayer guide).
2. Buy a Brick
Donate $1 to cover the cost of one brick which we will use to put up buildings that will make up the new ChildVoice Uganda community in Lokodi.
3. Show Off
Cool ChildVoice T-shirts can be purchased by contacting info@childvoiceintl.org. Wearing one helps pass the word about kids in the war zone that need help.
4. Rattle a Politician's Cage
The terrorists killing families in northern Uganda need to be stopped. Find your Senators or Reps. Then write a letter; make a call.
5. Raise Some Cash
You may not have a lot of cash right now, but you and your group can think of ways to raise some to help meet the immediate and long-term needs of these victims of war. Plan a fundraising event for this fall and send the proceeds to ChildVoice International for the Uganda project.
6. Link My Space to CVI Space
You probably spend a lot of time at My Space. Lots of your friends do, too--so add a link to http://www.childvoiceintl.org/ at My Space. It will help.
7. Blog on Uganda
There's a new blog. Add your comments on this blog or on your own. .
8. Walk in Their (No) Shoes
Plan a group event to raise the awareness of the child victims of the Ugandan war. The night commuters, the abductees, the displaced families. Here are a couple ideas to get you started.
9. Bug Your Friends
Don't bear this burden alone. Make sure your friends know about this Ugandan crisis. If they're like you, they'll want to help. Pick 10 friends and challenge them to help.
10. Look It Up
We want to know everything we can about the crisis in Uganda and other children who are victims of war. Do some research and let us know what you find. It will help us. Check out this website to find out how to contact our staff to submit your research to ChildVoice Int'l.
6 Temmuz 2006 Perşembe
To Uganda
We leave tomorrow to visit the children of war and those who care for them in northern Uganda. We’ll spend the next two weeks in Kampala and in remote towns in the north that have suffered much at the hands of the Lord’s Resistance Army (LRA).
With peace talks possible this next week, it is a good time, it seems, to visit. We go with a group from ChildVoice International, which is seeking to respond to the horrific brutality of the LRA. The group has terrorized the nation of Uganda for 19 years and has abducted children to serve as child soldiers.
ChildVoice wants to raise awareness in the international community about child victims of war. Currently, the organization is planning to build a village in Uganda where children can live after escaping from their LRA captors.
I hope to write along the way and to report when I can on the road, or when I return.
In addition to being beaten, raped, and forced to march until exhausted, abducted children are routinely forced to participate in the killing of other children who attempt to escape. In addition to the thousands who have been abducted, thousands more have been killed, maimed, brutalized, and used to undertake the worst atrocities imaginable, including murder, rape, theft, and the like, and often on the very communities from which the children had lived.
Children who succeed in escaping from the LRA find their ordeal far from over. Fearing rebel reprisals against themselves or their families if they return to their villages, most escaped children are afraid to go home. Many others have nowhere to return to, as their villages have been decimated and are left abandoned when inhabitants are forcibly evacuated and sent to internment camps.
--Jim Jewell
With peace talks possible this next week, it is a good time, it seems, to visit. We go with a group from ChildVoice International, which is seeking to respond to the horrific brutality of the LRA. The group has terrorized the nation of Uganda for 19 years and has abducted children to serve as child soldiers.
ChildVoice wants to raise awareness in the international community about child victims of war. Currently, the organization is planning to build a village in Uganda where children can live after escaping from their LRA captors.
I hope to write along the way and to report when I can on the road, or when I return.
In addition to being beaten, raped, and forced to march until exhausted, abducted children are routinely forced to participate in the killing of other children who attempt to escape. In addition to the thousands who have been abducted, thousands more have been killed, maimed, brutalized, and used to undertake the worst atrocities imaginable, including murder, rape, theft, and the like, and often on the very communities from which the children had lived.
Children who succeed in escaping from the LRA find their ordeal far from over. Fearing rebel reprisals against themselves or their families if they return to their villages, most escaped children are afraid to go home. Many others have nowhere to return to, as their villages have been decimated and are left abandoned when inhabitants are forcibly evacuated and sent to internment camps.
--Jim Jewell
Serve God, Save the Planet
Former emergency room doctor J. Matthew Sleeth has seen much trauma and heartache in his day, but if you want to see him get really agitated, tell him that the environment is not a valid topic of concern for evangelical Christians.
Dr. Sleeth is bold about his Christian faith and sees as his primary responsibility to bring others to faith in Jesus Christ. He is also one of the emerging leaders in the creation care movement, a position that is growing with the publication this month of his new book Serve God, Save the Planet (Chelsea Green).
On the heels of the Evangelical Climate Initiative that came out with its statement on global warming in Feb. - a statement signed by 86 prominent evangelical leaders - Sleeth's book provides an alternative to big-government "solutions," and shows how voluntary, reasonable creation care can save money in the family budget (Sleeth's monthly electric bill is around $20), limit environmental damage, and reduce our dependence on foreign oil.
Sleeth also takes to task hypocritical environmentalists whose actions do not match their words.
He writes in Serve God, Save the Planet:
Serve God, Save the Planet is not about politics or the political battles over global warming. It is a deeply personal book with far-reaching ramifications for evangelical Christians and all those who take their devotion to God seriously. A moving personal story that is practical, the book presents a gripping account of Dr. Sleeth’s personal and spiritual journey to creation care. It lays out sobering rationale for life changes, a “how-to” guide for lifestyle adjustments that will help protect God’s creation, and a greater understanding how creation care serves others whose life and health are affected by our pollution.
Sleeth’s unique book tackles this divisive issue from a conservative evangelical perspective – one that urges the reader to focus on small changes each person can make that will have a substantial impact on the environment, rather than waiting for the government to devise “solutions” that intrude on personal freedom.
Ø "It's tempting to point to a self-serving lobbyist or a power-hungry elected official and blame him for one of the sixty-four thousands annual deaths from airborne soot,” Sleeth writes. “ But what about me and what about us? By changing light bulbs,... carpooling, and owning more modest homes, Christians can save lives."
Earlier this year, 86 evangelical leaders released a Call to Action on climate change, signaling a notable shift in the Christian community and a growing concern among evangelicals about the moral questions surrounding environmental stewardship. A poll released in Feb. 2006 by Ellison Research showed that 84% of evangelicals agreed that reducing pollution is a form of obedience to the biblical command to love your neighbor.
Now, they have a handbook they can trust to guide their steps.
Rather than using the environment as an excuse to increase government's role in our lives, Sleeth discusses how reasonable measures taken by each of us can help us practice good stewardship of the creation God gave us as a gift. In the process, Sleeth’s solutions save money in the family budget (Sleeth's monthly electric bill is around $20), limit environmental damage, and reduce our dependence on foreign oil.
Five years ago, Dr. Sleeth and his family lived in a big house on the Maine coast, had two luxury cars and many material possessions. As chief of the medical staff at a large hospital, Sleeth was living the American dream. As he saw patient after patient suffering from cancer, asthma, and other chronic diseases, he began to understand that the earth and its inhabitants were in trouble. Feeling helpless, he turned to his faith for guidance, and he discovered how the Scriptural lessons of personal responsibility, simplicity, and stewardship could be utilized to help alleviate these health problems. The Sleeths have since sold their big home and discarded more than half of what they once owned.
Sleeth writes:
"The changes we have made [in our lifestyle] will not earn our way into heaven, but they do two important things for our souls. They connect us with the family of man around the world, and, more important, they bring us closer to God. If he asks us to give up everything we have and follow him, I now know with certainty that each member of my family would gladly do so."
In Serve God, Save the Planet, Dr. Sleeth shares what was easy and what was hard about the changes his family has made, and how material downscaling led his family to healthier lifestyles, stronger relationships, and richer spiritual lives. He writes: “Serve God, Save the Planet is meant to elicit personal accountability rather than political change. Its lessons are meant to teach individuals, families, and communities not much larger than a congregation; and yet it looks at larger issues because they profoundly affect each of us.”
--Jim Jewell
Dr. Sleeth is bold about his Christian faith and sees as his primary responsibility to bring others to faith in Jesus Christ. He is also one of the emerging leaders in the creation care movement, a position that is growing with the publication this month of his new book Serve God, Save the Planet (Chelsea Green).
On the heels of the Evangelical Climate Initiative that came out with its statement on global warming in Feb. - a statement signed by 86 prominent evangelical leaders - Sleeth's book provides an alternative to big-government "solutions," and shows how voluntary, reasonable creation care can save money in the family budget (Sleeth's monthly electric bill is around $20), limit environmental damage, and reduce our dependence on foreign oil.
Sleeth also takes to task hypocritical environmentalists whose actions do not match their words.
He writes in Serve God, Save the Planet:
“There is plenty of hypocrisy among environmentalists. I was invited to visit a woman who writes about the effects of fossil fuel consumption. I pulled up to her rural Maine home one day. Two SUV's were parked in the drive. The Maine house is one of three that she owns. All are heated year-round...As we talked, I thought to myself, 'May the Lord save us from well intended, wealthy environmentalists who want to save the planet.'"
Serve God, Save the Planet is not about politics or the political battles over global warming. It is a deeply personal book with far-reaching ramifications for evangelical Christians and all those who take their devotion to God seriously. A moving personal story that is practical, the book presents a gripping account of Dr. Sleeth’s personal and spiritual journey to creation care. It lays out sobering rationale for life changes, a “how-to” guide for lifestyle adjustments that will help protect God’s creation, and a greater understanding how creation care serves others whose life and health are affected by our pollution.
Sleeth’s unique book tackles this divisive issue from a conservative evangelical perspective – one that urges the reader to focus on small changes each person can make that will have a substantial impact on the environment, rather than waiting for the government to devise “solutions” that intrude on personal freedom.
Ø "It's tempting to point to a self-serving lobbyist or a power-hungry elected official and blame him for one of the sixty-four thousands annual deaths from airborne soot,” Sleeth writes. “ But what about me and what about us? By changing light bulbs,... carpooling, and owning more modest homes, Christians can save lives."
Earlier this year, 86 evangelical leaders released a Call to Action on climate change, signaling a notable shift in the Christian community and a growing concern among evangelicals about the moral questions surrounding environmental stewardship. A poll released in Feb. 2006 by Ellison Research showed that 84% of evangelicals agreed that reducing pollution is a form of obedience to the biblical command to love your neighbor.
Now, they have a handbook they can trust to guide their steps.
Rather than using the environment as an excuse to increase government's role in our lives, Sleeth discusses how reasonable measures taken by each of us can help us practice good stewardship of the creation God gave us as a gift. In the process, Sleeth’s solutions save money in the family budget (Sleeth's monthly electric bill is around $20), limit environmental damage, and reduce our dependence on foreign oil.
Five years ago, Dr. Sleeth and his family lived in a big house on the Maine coast, had two luxury cars and many material possessions. As chief of the medical staff at a large hospital, Sleeth was living the American dream. As he saw patient after patient suffering from cancer, asthma, and other chronic diseases, he began to understand that the earth and its inhabitants were in trouble. Feeling helpless, he turned to his faith for guidance, and he discovered how the Scriptural lessons of personal responsibility, simplicity, and stewardship could be utilized to help alleviate these health problems. The Sleeths have since sold their big home and discarded more than half of what they once owned.
Sleeth writes:
"The changes we have made [in our lifestyle] will not earn our way into heaven, but they do two important things for our souls. They connect us with the family of man around the world, and, more important, they bring us closer to God. If he asks us to give up everything we have and follow him, I now know with certainty that each member of my family would gladly do so."
In Serve God, Save the Planet, Dr. Sleeth shares what was easy and what was hard about the changes his family has made, and how material downscaling led his family to healthier lifestyles, stronger relationships, and richer spiritual lives. He writes: “Serve God, Save the Planet is meant to elicit personal accountability rather than political change. Its lessons are meant to teach individuals, families, and communities not much larger than a congregation; and yet it looks at larger issues because they profoundly affect each of us.”
--Jim Jewell
3 Temmuz 2006 Pazartesi
Freedom
Freedom isn’t free, the now common slogan says, and true freedom isn’t just physical freedom. As we celebrate 130 years of American independence, it is good to remember these principles.
Our freedom has been costly, but the price has been paid, and is being paid daily. That is true spiritually and politically, although humanists and many liberals will deny both.
To the humanist, people are inherently good unless driven toward bad or deprived in some way, and people are naturally free from sinfulness. As Christians, we understand that people are inherently sinful, even depraved, and that freedom from the oppression that comes with sin has to be purchased. Our souls must be purchased, but we have nothing to pay the price. The only currency that God will accept is the blood of the lamb without blemish, the Lamb of God. The price of spiritual freedom is the blood of Christ.
Politically, liberals believe that if we are nice to everyone and meet their needs, everyone will get along and all the people of the world will be free. The price of freedom, they say, is for people to give up their selfishness and be good to each other. The only reason there is war, the liberals say, is because nations such as the United States are selfish bullies that want to impose themselves on others.
Those who understand human nature recognize that we can never give enough away to deal with the evil in the dark hearts of the world (and in our own country). Freedom has to be protected, at times at a heavy price of blood and life.
In our free nation, however, we are surrounded by people who are not free. Walk through the mall and count the people who appear to have free spirits, who demonstrate joy. Turn on the television and watch for people who appreciate a free nation. Consider your family and think about relatives who are free in the midst of the burdens of life.
Freedom is not a physical position as much as it is a spiritual condition. This came to mind again during Sunday services yesterday when a soloist sang the great song “Free,” by Steven Curtis Chapman. One of the joys of my career was working for and achieving an agreement between Chapman and Prison Fellowship—where I was an executive at the time—for Chapman to visit prisons and promote Prison Fellowship’s ministry, and for PF to help support his Heaven in the Real World album and tour (1996). As a result of this agreement and after one of Chapman’s visits to death row, he wrote Free. It reflects the truth you see often among death row inmates—they are free while under the sentence of physical death.
--Jim Jewell
Our freedom has been costly, but the price has been paid, and is being paid daily. That is true spiritually and politically, although humanists and many liberals will deny both.
To the humanist, people are inherently good unless driven toward bad or deprived in some way, and people are naturally free from sinfulness. As Christians, we understand that people are inherently sinful, even depraved, and that freedom from the oppression that comes with sin has to be purchased. Our souls must be purchased, but we have nothing to pay the price. The only currency that God will accept is the blood of the lamb without blemish, the Lamb of God. The price of spiritual freedom is the blood of Christ.
Politically, liberals believe that if we are nice to everyone and meet their needs, everyone will get along and all the people of the world will be free. The price of freedom, they say, is for people to give up their selfishness and be good to each other. The only reason there is war, the liberals say, is because nations such as the United States are selfish bullies that want to impose themselves on others.
Those who understand human nature recognize that we can never give enough away to deal with the evil in the dark hearts of the world (and in our own country). Freedom has to be protected, at times at a heavy price of blood and life.
In our free nation, however, we are surrounded by people who are not free. Walk through the mall and count the people who appear to have free spirits, who demonstrate joy. Turn on the television and watch for people who appreciate a free nation. Consider your family and think about relatives who are free in the midst of the burdens of life.
Freedom is not a physical position as much as it is a spiritual condition. This came to mind again during Sunday services yesterday when a soloist sang the great song “Free,” by Steven Curtis Chapman. One of the joys of my career was working for and achieving an agreement between Chapman and Prison Fellowship—where I was an executive at the time—for Chapman to visit prisons and promote Prison Fellowship’s ministry, and for PF to help support his Heaven in the Real World album and tour (1996). As a result of this agreement and after one of Chapman’s visits to death row, he wrote Free. It reflects the truth you see often among death row inmates—they are free while under the sentence of physical death.
FREE, by Steven Curtis Chapman
The sun was beating down inside the walls of stone and razor wire
As we made our way across the prison yard
I felt my heart begin to race as we drew nearer to the place
Where they say that death is waiting in the dark
The slamming doors of iron echoed through the halls
Where despair holds life within its cruel claws
But then I met a man who's face seemed so strangely out of place
A blinding light of hope was shining in his eyes
And with repentance in his voice he told me of his tragic choice
That led him to this place where he must pay the price
But then his voice grew strong as he began to tell
About the One he said had rescued him from hell, he said...
I'm free, yeah, oh, I have been forgiven
God's love has taken off my chains and given me these wings
And I'm free, yeah, yeah, and the freedom I've been given
Is something that not even death can take away from me
Because I'm free
Jesus set me free
We said a prayed and said goodbye and tears began to fill my eyes
As I stepped back out into the blinding sun
And even as I drove away I found that I could not escape
The way he spoke of what the grace of God had done
I thought about how sin had sentenced us to die
And how God gave His only Son so you and I could say...
And if the Son has set you free,
Oh, if the Son has set you free
Then you are free indeed,
Oh, You are really free
If the Son has set you free,
Oh, if the Son has set you free
Then you are free, really, really free
Oh, we're free, yearh, oh, we have been forgiven
God's grace has broken every chain and given us these wings
And we're free, yeah, yeah, and the freedom we've been given
Is something that not even death can take from you and me
Because we're free, yeah, the freedom we've been given
Is something that not even death can take from you and me
Because we're free, oh, we're free
We are free, we are free
The Son has set us free
If the Son has set you free
You are free indeed
--Jim Jewell
1 Temmuz 2006 Cumartesi
The Southern Baptist's Lame Resolution on the Environment
I was perplexed by the resolution passed by the Southern Baptists in Convention earlier this month on the environment. It is not unusual for me to be perplexed by the odd resolutions that are the usual gurgitation of these conventions, but because I’ve been active on the issue of evangelical environmentalism over the last year, I was particularly interested in the 2006 SBC Resolution No. 8 on environmentalism and evangelicals.
Apparently the resolution is attacking the Evangelical Climate Initiative, of which my firm was a part, but I can’t say for sure because there is too much nuance in the document for the actual purpose to be understood (perhaps someone who attended the conference would know if the floor discussion clarified this), and climate change or global warming isn’t specifically mentioned.
But the climate change politics aren’t interesting to me anyway, because I know where the conservative leadership of the SBC stands. While I think the SBC’s previous statements on global warming demonstrated an antiquated pack mentality, the question of the personal, moral responsibility of the follower of Christ is much more important. That’s what I’m most interested in now.
The Resolution acknowledges sinful man’s culpability when it comes to environmental degradation:
And the Resolution calls on Southern Baptists to protect the environment.
OK, that’s all good, in my view. Unfortunately, I have no idea what the Resolution is encouraging SBC adherents to do.
Let’s summarize: Baptists should.
1. exercise caring stewardship and wise dominion over the creation
2. conserve and preserve natural resources for future generations
3. encourage public policy and private enterprise to improve the environment.
I just don’t understand what any of this will mean to the Baptists in the pew without more specific directives.
To the drafters, what is caring stewardship? Does that mean establishing habits in your home that will use less non-renewable energy, or carpooling to the Golden Corral after church on Sunday?
How are Baptists asked to conserve or preserve natural resources? What is step one? And is it conserve or preserve—two very different approaches (there was argument between John Muir and Ansel Adams on this point). Do the Baptists really support any significant preservation?
And what legislation will the Baptists now support to improve the environment? What will they encourage private enterprise to do? Could they give us one clue?
The Resolution is useless because it is so vague. The criticisms are lame and the instructions are simply nice words.
There is one other point in the Resolution:
So the bottom line for the Baptists on the environment is for us to get more people saved. That’s wonderful; it really is. But when it comes to the environment, what good are more Christians who don’t know how to live their lives in a way that will truly care for God’s creation.
The Southern Baptists don’t know or they can’t say.
In another post I’ll tell you about some folks who can help.
--Jim Jewell
Apparently the resolution is attacking the Evangelical Climate Initiative, of which my firm was a part, but I can’t say for sure because there is too much nuance in the document for the actual purpose to be understood (perhaps someone who attended the conference would know if the floor discussion clarified this), and climate change or global warming isn’t specifically mentioned.
But the climate change politics aren’t interesting to me anyway, because I know where the conservative leadership of the SBC stands. While I think the SBC’s previous statements on global warming demonstrated an antiquated pack mentality, the question of the personal, moral responsibility of the follower of Christ is much more important. That’s what I’m most interested in now.
The Resolution acknowledges sinful man’s culpability when it comes to environmental degradation:
“WHEREAS, Since the fall into sin, humans have often ignored the Creator, shirked their stewardship of the environment, and further defiled the good creation.”
And the Resolution calls on Southern Baptists to protect the environment.
“RESOLVED, That the messengers to the Southern Baptist Convention meeting in Greensboro, North Carolina, June 13-14, 2006, renew our commitment to God’s command to exercise caring stewardship and wise dominion over the creation (Genesis 1:28); and be it further
RESOLVED, That we urge all Southern Baptists toward the conservation and preservation of our natural resources for future generations while respecting ownership and property rights; and be it further
RESOLVED, That we encourage public policy and private enterprise efforts that seek to improve the environment based on sound scientific and technological research.”
OK, that’s all good, in my view. Unfortunately, I have no idea what the Resolution is encouraging SBC adherents to do.
Let’s summarize: Baptists should.
1. exercise caring stewardship and wise dominion over the creation
2. conserve and preserve natural resources for future generations
3. encourage public policy and private enterprise to improve the environment.
I just don’t understand what any of this will mean to the Baptists in the pew without more specific directives.
To the drafters, what is caring stewardship? Does that mean establishing habits in your home that will use less non-renewable energy, or carpooling to the Golden Corral after church on Sunday?
How are Baptists asked to conserve or preserve natural resources? What is step one? And is it conserve or preserve—two very different approaches (there was argument between John Muir and Ansel Adams on this point). Do the Baptists really support any significant preservation?
And what legislation will the Baptists now support to improve the environment? What will they encourage private enterprise to do? Could they give us one clue?
The Resolution is useless because it is so vague. The criticisms are lame and the instructions are simply nice words.
There is one other point in the Resolution:
“RESOLVED, That we not only reaffirm our God-given responsibility of caring for the creation, but above all, that we continue to commit ourselves to the Great Commission to take the Good News of Jesus Christ to people of every tribe, tongue, and nation thus bringing glory to the One who will make all things new at His coming (Revelation 21:1).”
So the bottom line for the Baptists on the environment is for us to get more people saved. That’s wonderful; it really is. But when it comes to the environment, what good are more Christians who don’t know how to live their lives in a way that will truly care for God’s creation.
The Southern Baptists don’t know or they can’t say.
In another post I’ll tell you about some folks who can help.
--Jim Jewell
30 Haziran 2006 Cuma
Most Christians Consume Some Christian Media--Mostly Music
Christian clergy and laypeople tap into a fair amount of Christian media, but it is a minor part of their daily intake, and the mostly commonly accessed Christian media are music and radio (actually music radio). This, according to a new study by Ellison Research.
The study doesn’t reveal anything particularly surprising. Why would Christians, or anyone, rely on Christian media for news and information when Christian media don’t follow the minimal standards for journalism. Exclusively Christian media are advocates, not journalists, with very few exceptions. World magazine and Christianity Today have laudable journalistic standards, and there may be a few others.
So Christians turn to mainstream media for most of their news, and these days they turn more and more to Fox News Channel, talk radio, and the blogs.
There is no such thing as Christian journalism. There is journalism practiced by followers of Christ. And journalistic treatment of the Christian world. And journalism that exhibits Christian virtues. But news reporting and writing that tries to advocate for the faith isn’t journalism, although it may pretend to be.
Ron Sellers, president of Ellison Research, points out that although the numbers for Christian media are limited, they are still great enough to get the attention of the business community, which has begun putting big money into Christian films, books, and music.
--Jim Jewell
The study doesn’t reveal anything particularly surprising. Why would Christians, or anyone, rely on Christian media for news and information when Christian media don’t follow the minimal standards for journalism. Exclusively Christian media are advocates, not journalists, with very few exceptions. World magazine and Christianity Today have laudable journalistic standards, and there may be a few others.
So Christians turn to mainstream media for most of their news, and these days they turn more and more to Fox News Channel, talk radio, and the blogs.
There is no such thing as Christian journalism. There is journalism practiced by followers of Christ. And journalistic treatment of the Christian world. And journalism that exhibits Christian virtues. But news reporting and writing that tries to advocate for the faith isn’t journalism, although it may pretend to be.
Ron Sellers, president of Ellison Research, points out that although the numbers for Christian media are limited, they are still great enough to get the attention of the business community, which has begun putting big money into Christian films, books, and music.
“Although Christian media of some type reaches the vast majority of Protestants,” Sellers wrote, “for the average person it still represents a fraction of the media they consume.”
--Jim Jewell
26 Mayıs 2006 Cuma
Enron’s Criminals Should Not Go To Prison; They Should Make Money for Their Victims
Former Enron Corp. executives Kenneth Lay and Jeffrey Skilling were convicted of conspiracy and fraud yesterday, providing the government a major success in one a of the largest business scandals in U.S. history. (Fox News)
Lay, who founded Enron, was convicted of all six counts of conspiracy and fraud. He was also convicted of bank fraud and making false statements to banks in a separate trial related to his personal banking.
Skilling was found guilty of 19 counts of conspiracy, fraud, insider trading and making false statements. He was found not guilty on nine criminal counts.
Now the futility of the American criminal justice system will come into full view, as two extremely bright men who allowed greed to turn their talent into tragedy will be sentenced to long prison terms. Lay faces a maximum of 45 years in prison, and Skilling’s crimes carry a maximum sentence of 185 years.
Neither man should go to prison. While they have both caused severe damage to individuals who lost millions of dollars in personal pensions and holdings, and they had a terrible impact on the American economy and in national trust in American business, imprisonment is the wrong sanction.
Their punishment should be severe, but prisons are designed to warehouse people who are dangerous. These two men, and others like them, should be punished in ways that will enable them to help repay their victims and heal and restore their communities.
This is called restorative justice.
Former Enron Corp. executives Kenneth Lay and Jeffrey Skilling were convicted of conspiracy and fraud yesterday, providing the government a major success in one a of the largest business scandals in U.S. history. (Fox News)
Lay, who founded Enron, was convicted of all six counts of conspiracy and fraud. He was also convicted of bank fraud and making false statements to banks in a separate trial related to his personal banking.
Skilling was found guilty of 19 counts of conspiracy, fraud, insider trading and making false statements. He was found not guilty on nine criminal counts.
Now the futility of the American criminal justice system will come into full view, as two extremely bright men who allowed greed to turn their talent into tragedy will be sentenced to long prison terms. Lay faces a maximum of 45 years in prison, and Skilling’s crimes carry a maximum sentence of 185 years.
Neither man should go to prison. While they have both caused severe damage to individuals who lost millions of dollars in personal pensions and holdings, and they had a terrible impact on the American economy and in national trust in American business, imprisonment is the wrong sanction.
Their punishment should be severe, but prisons are designed to warehouse people who are dangerous. These two men, and others like them, should be punished in ways that will enable them to help repay their victims and heal and restore their communities.
This is called restorative justice.
As a society, we want revenge, not restorative justice, so the Enron economic-thugs will do time. But they spend the rest of their lives helping to make things better. What a shame.
--Jim Jewell
Lay, who founded Enron, was convicted of all six counts of conspiracy and fraud. He was also convicted of bank fraud and making false statements to banks in a separate trial related to his personal banking.
Skilling was found guilty of 19 counts of conspiracy, fraud, insider trading and making false statements. He was found not guilty on nine criminal counts.
Now the futility of the American criminal justice system will come into full view, as two extremely bright men who allowed greed to turn their talent into tragedy will be sentenced to long prison terms. Lay faces a maximum of 45 years in prison, and Skilling’s crimes carry a maximum sentence of 185 years.
Neither man should go to prison. While they have both caused severe damage to individuals who lost millions of dollars in personal pensions and holdings, and they had a terrible impact on the American economy and in national trust in American business, imprisonment is the wrong sanction.
Their punishment should be severe, but prisons are designed to warehouse people who are dangerous. These two men, and others like them, should be punished in ways that will enable them to help repay their victims and heal and restore their communities.
This is called restorative justice.
Former Enron Corp. executives Kenneth Lay and Jeffrey Skilling were convicted of conspiracy and fraud yesterday, providing the government a major success in one a of the largest business scandals in U.S. history. (Fox News)
Lay, who founded Enron, was convicted of all six counts of conspiracy and fraud. He was also convicted of bank fraud and making false statements to banks in a separate trial related to his personal banking.
Skilling was found guilty of 19 counts of conspiracy, fraud, insider trading and making false statements. He was found not guilty on nine criminal counts.
Now the futility of the American criminal justice system will come into full view, as two extremely bright men who allowed greed to turn their talent into tragedy will be sentenced to long prison terms. Lay faces a maximum of 45 years in prison, and Skilling’s crimes carry a maximum sentence of 185 years.
Neither man should go to prison. While they have both caused severe damage to individuals who lost millions of dollars in personal pensions and holdings, and they had a terrible impact on the American economy and in national trust in American business, imprisonment is the wrong sanction.
Their punishment should be severe, but prisons are designed to warehouse people who are dangerous. These two men, and others like them, should be punished in ways that will enable them to help repay their victims and heal and restore their communities.
This is called restorative justice.
“Restorative Justice equates toughness on crime with holding offenders accountable for making their victims whole again or "making things right", to the degree possible. Specifically, restorative justice sees the need to provide victims with a sense of fairness and access to a justice system that has few formal obligations to make things right for them. It does this through programs such as restitution, victim- offender mediation and policies that promote victims' rights.
Similarly, restorative justice recognizes that communities are hurt by crime. It seeks to involve communities in the solutions to crime and holds communities accountable for accepting the offending party back into the community once his/her debt is paid, as well as providing an environment for victims of crime to feel safe and secure.
Offenders are held accountable to their victims, communities and families under restorative justice. They are held responsible for making their victims whole again, to the degree possible. Offenders make community restitution to repair the harm caused to their community. By working to repair the damage done to both victims and communities, criminal offenders earn the self-respect essential to leading a productive life upon their eventual return to society.”
As a society, we want revenge, not restorative justice, so the Enron economic-thugs will do time. But they spend the rest of their lives helping to make things better. What a shame.
--Jim Jewell
24 Mayıs 2006 Çarşamba
Press Bungling of Katrina Coverage
Press bungling of Katrina coverage and complicity with Democrats in trashing the Administration is explored by Jonah Goldberg at NRO.
This excerpt from Instapundit:
--Jim Jewell
This excerpt from Instapundit:
Where to begin? As I’ve written before, virtually all of the gripping stories from Katrina were untrue. All of those stories about, in Paula Zahn’s words, “bands of rapists, going block to block”? Not true. The tales of snipers firing on medevac helicopters? Bogus. The yarns, peddled on Oprah by New Orleans Mayor Ray Nagin and the New Orleans police chief, that “little babies” were getting raped in the Superdome and that the bodies of the murdered were piling up? Completely false. The stories about poor blacks dying in comparatively huge numbers because American society “left them behind”? Nah-ah. While most outlets limited themselves to taking Nagin’s estimate of 10,000 dead at face value, Editor and Publisher—the watchdog of the media—ran the headline, “Mortuary Director Tells Local Paper 40,000 Could Be Lost in Hurricane.”
In all of Louisiana, not just New Orleans, the total dead from Katrina was roughly 1,500. Blacks did not die disproportionately, nor did the poor. The only group truly singled out in terms of mortality was the elderly. According to a Knight-Ridder study, while only 15 percent of the population of New Orleans was over the age of 60, some 74 percent of the dead were 60 or older, and almost half were older than 75. Blacks were, if anything, slightly underrepresented among the dead given their share of the population.
This barely captures how badly the press bungled Katrina coverage. . . . And yet, an ubiquitous media chorus claims simultaneously that Katrina was Bush’s worst hour and the press’s best.
--Jim Jewell
22 Mayıs 2006 Pazartesi
Georgia Approves High School Classes on the Bible
Bible Brawl: Group Disses a Stellar Textbook on the Bible
In April, Georgia became the first state to enact legislation that calls for public high school courses about the Bible. The state school board is to develop the curriculum by February 2007, and local school districts, teachers, and even students will decide what version of the Bible to use as a textbook. My Christianity Today article on Georgia’s move is now posted at Christianity Today.
Here’s a bit more.
In Georgia, where it is sometimes difficult to distinguish party affiliation, four Democratic state senators spurred the Bible curriculum legislation. Sen. Tim Golden (D-Valdosta), Sen. Doug Stoner (D-Smyrna), and others proposed the concept behind Senate Bill 79, which was passed overwhelming in late March and signed by Gov. Sonny Perdue on April 20. Republicans—who now control both houses of the Georgia legislature—put their mark on the law by requiring that the Bible be used as the textbook, rather than the text The Bible and Its Influence, which was earmarked for use in the Democratic version of the bill.
The Georgia tussle is an extension of wrestling by national evangelicals over the reliability of The Bible and Its Influence for teaching the Bible in the public schools. Released last September by the Bible Literacy Project, The Bible and Its Influence is a textbook to be used with a Bible of the student’s choice. It is designed to meet constitutional standards for public school use as an elective in English or Social Studies programs for 9th to 12th grades. The National Association of Evangelicals and leaders such as Charles Colson of Prison Fellowship, Joseph Stowell of Moody Bible Institute, and Os Guinness of The Trinity Forum support the text.
I have the textbook. It’s excellent. I want to take a course using this book to explore the Bible as literature and historical record. Although The Bible and Its Influence was sadly dropped from the Georgia legislation, there is still a chance the state school board will use it. That would go against the legislation, which requires that the Bible itself be used—because the text is designed to be used with the Bible. Not instead of the Bible, which was some of the misinformation used in the campaign against it in Georgia and Alabama.
D. James Kennedy of Coral Ridge and John Hagee of Cornerstone Church are among those campaigning against it, and they are looking silly doing it. They are lonely voices and they’re hitting a sour, discordant note at that. Hagee does a lot of odd things, but I’m surprised by Kennedy—who may have received bad information from someone.
Colson said: “[The Bible and Its Influence] is not meant to be a substitute for the teachings of the church, but rather a means of furthering the foundational knowledge of students.”
Alabama, Tennessee, and Missouri are also considering legislation this session to teach courses about the Bible in public schools. Randy Brinson, head of Alabama-based Redeem the Vote, suggested the Bible curriculum laws to legislators in Alabama and Georgia and recommended The Bible and Its Influence as a textbook that would withstand legal challenges.
“As we’ve worked to register Christian young people to vote, we’ve polled them about their concerns,” Brinson explained. “Religious liberty and education are at the top of the list, which prompted us to look at ways to bring the study of the Bible into public schools.”
But when Tommie Williams, the Republican majority leader in the Georgia senate, prepared the Republican version of the legislation, he consulted with Elizabeth Ridenour, president of the National Council on Bible Curriculum in Public Schools.
Ridenour says believes that it is important that the Bible be used as the main textbook in public schools so it is taught from a position of neutrality. She is opposed to the use of The Bible and Its Influence and may have done more to keep it out of the Georgia legislation than anyone is saying. It is revealing that the legislation opens the possibility of the state using the curriculum that her organization offers.
The National Council on Bible Curriculum in Public Schools is featuring the strongly worded condemnation by Kennedy and Hagee on its Website. There seems to be some political games being played by Ridenour, and she clearly has a conflict of interest.
While welcoming a new law that will allow instruction on the Bible, Brinson calls the political jockeying tinged by evangelical in-fighting “looking for wedges in an area where common ground should be easy to find.”
In 1963, the Supreme Court prohibited the devotional use of the Bible in public school classrooms but ruled that academic study of the Bible is constitutional. The court said that teaching about the Bible is acceptable, but teaching what to believe is not.
The new Georgia law seeks to meet this standard, requiring that courses be taught “in an objective and non-devotional manner with no attempt made to indoctrinate students." But the use of the Bible itself as a textbook takes the law to untested ground. Georgia Senator Doug Stoner said he and his colleagues recommended use of The Bible and its Influence in the original legislation for this reason.
As to why there shouldn’t be similar courses on other religious works, such as the Koran, Stoner said: “In his works, Shakespeare has 1300 references to the Bible, not the Koran. Students need to know the Bible to understand western civilization and western literature.”
--Jim Jewell
In April, Georgia became the first state to enact legislation that calls for public high school courses about the Bible. The state school board is to develop the curriculum by February 2007, and local school districts, teachers, and even students will decide what version of the Bible to use as a textbook. My Christianity Today article on Georgia’s move is now posted at Christianity Today.
Here’s a bit more.
In Georgia, where it is sometimes difficult to distinguish party affiliation, four Democratic state senators spurred the Bible curriculum legislation. Sen. Tim Golden (D-Valdosta), Sen. Doug Stoner (D-Smyrna), and others proposed the concept behind Senate Bill 79, which was passed overwhelming in late March and signed by Gov. Sonny Perdue on April 20. Republicans—who now control both houses of the Georgia legislature—put their mark on the law by requiring that the Bible be used as the textbook, rather than the text The Bible and Its Influence, which was earmarked for use in the Democratic version of the bill.
The Georgia tussle is an extension of wrestling by national evangelicals over the reliability of The Bible and Its Influence for teaching the Bible in the public schools. Released last September by the Bible Literacy Project, The Bible and Its Influence is a textbook to be used with a Bible of the student’s choice. It is designed to meet constitutional standards for public school use as an elective in English or Social Studies programs for 9th to 12th grades. The National Association of Evangelicals and leaders such as Charles Colson of Prison Fellowship, Joseph Stowell of Moody Bible Institute, and Os Guinness of The Trinity Forum support the text.
I have the textbook. It’s excellent. I want to take a course using this book to explore the Bible as literature and historical record. Although The Bible and Its Influence was sadly dropped from the Georgia legislation, there is still a chance the state school board will use it. That would go against the legislation, which requires that the Bible itself be used—because the text is designed to be used with the Bible. Not instead of the Bible, which was some of the misinformation used in the campaign against it in Georgia and Alabama.
D. James Kennedy of Coral Ridge and John Hagee of Cornerstone Church are among those campaigning against it, and they are looking silly doing it. They are lonely voices and they’re hitting a sour, discordant note at that. Hagee does a lot of odd things, but I’m surprised by Kennedy—who may have received bad information from someone.
Colson said: “[The Bible and Its Influence] is not meant to be a substitute for the teachings of the church, but rather a means of furthering the foundational knowledge of students.”
Alabama, Tennessee, and Missouri are also considering legislation this session to teach courses about the Bible in public schools. Randy Brinson, head of Alabama-based Redeem the Vote, suggested the Bible curriculum laws to legislators in Alabama and Georgia and recommended The Bible and Its Influence as a textbook that would withstand legal challenges.
“As we’ve worked to register Christian young people to vote, we’ve polled them about their concerns,” Brinson explained. “Religious liberty and education are at the top of the list, which prompted us to look at ways to bring the study of the Bible into public schools.”
But when Tommie Williams, the Republican majority leader in the Georgia senate, prepared the Republican version of the legislation, he consulted with Elizabeth Ridenour, president of the National Council on Bible Curriculum in Public Schools.
Ridenour says believes that it is important that the Bible be used as the main textbook in public schools so it is taught from a position of neutrality. She is opposed to the use of The Bible and Its Influence and may have done more to keep it out of the Georgia legislation than anyone is saying. It is revealing that the legislation opens the possibility of the state using the curriculum that her organization offers.
The National Council on Bible Curriculum in Public Schools is featuring the strongly worded condemnation by Kennedy and Hagee on its Website. There seems to be some political games being played by Ridenour, and she clearly has a conflict of interest.
While welcoming a new law that will allow instruction on the Bible, Brinson calls the political jockeying tinged by evangelical in-fighting “looking for wedges in an area where common ground should be easy to find.”
In 1963, the Supreme Court prohibited the devotional use of the Bible in public school classrooms but ruled that academic study of the Bible is constitutional. The court said that teaching about the Bible is acceptable, but teaching what to believe is not.
The new Georgia law seeks to meet this standard, requiring that courses be taught “in an objective and non-devotional manner with no attempt made to indoctrinate students." But the use of the Bible itself as a textbook takes the law to untested ground. Georgia Senator Doug Stoner said he and his colleagues recommended use of The Bible and its Influence in the original legislation for this reason.
As to why there shouldn’t be similar courses on other religious works, such as the Koran, Stoner said: “In his works, Shakespeare has 1300 references to the Bible, not the Koran. Students need to know the Bible to understand western civilization and western literature.”
--Jim Jewell
2 Mayıs 2006 Salı
DaVinci Deceptions
Walking from meeting to meeting in New York City last Friday—-it was a beautiful Spring day in the city and I preferred walking to a taxi or the subway—-I passed St. Patrick’s Cathedral. It is a stunning site at any time, but what stunned me was the sight of a bus stop placard adjacent to the Cathedral for the movie The DaVinci Code. It was a vivid symbol of Dan Brown and his sponsors “flipping the bird” in the face of the Church.
I read the DaVinci Code last year because it was being discussed so widely by non-Christians, and being so thoroughly criticized by Christian believers who hadn’t read it.
Now the movie is about to apppear, and those of us who are followers of Jesus have to deal with the question of how to react and what to do. Do we know how to answer those who come away from the book and movie with deep doubts and new, false information about the foundations of our faith?
Does the church have the moral authority or societal relationships to effectively respond to this great cultural affront to the fundamentals of historic Christianity?
I found the novel to be fine, about on par with dozens of Robert Ludlum novels, and not as good as most Tom Clancy stories. I found the ending disappointing—if you’re going to be bold enough to make the claims about Mary Magdalene, have the guts to find her grave.
But it is, of course, profoundly blasphemous, and historically inaccurate on so many counts. Christianity is based on many empirically proven facts and accounts, but it also requires what Francis Schaeffer called “the leap of faith.” But rather than find a basis of doubt in that leaping area, Dan Brown based the blasphemy on the wrong telling of known facts.
But Brown’s supposedly bold effort simply reminds me of being in 6th grade. During that year, north of Boston, I pursued grade-school rebellions of that time—-the mid-1960s—-sneaking off behind the big house on the hill with other prepubescent friends to smoke a pack of Kents from the purse of a friend’s mother. Pulling a fire alarm and running. And a variety of other stupid acts that were made delicious because they were so wrong according the rules my parents had communicated so clearly.
And so it is with Mr. Brown. He can call Jesus names and get away with it. He can say that the church made up all that stuff about Jesus Christ being God, and the church can’t touch him. He can make God Incarnate sexually active, and the culture will snicker and sneak off into dark theaters to watch the revelation, because Christians won’t declare a jihad against writers like others would.
There is much being written and said to equip Christians to confront the lies that have been presented as the truth behind Brown’s fiction.
CNN Online has a good roundup of some opposition.
Included are these examples:
And that may be the book and movie’s greatest contribution. We welcome the honest inquirer who asks: Who is this Jesus?
--Jim Jewell
I read the DaVinci Code last year because it was being discussed so widely by non-Christians, and being so thoroughly criticized by Christian believers who hadn’t read it.
Now the movie is about to apppear, and those of us who are followers of Jesus have to deal with the question of how to react and what to do. Do we know how to answer those who come away from the book and movie with deep doubts and new, false information about the foundations of our faith?
Does the church have the moral authority or societal relationships to effectively respond to this great cultural affront to the fundamentals of historic Christianity?
I found the novel to be fine, about on par with dozens of Robert Ludlum novels, and not as good as most Tom Clancy stories. I found the ending disappointing—if you’re going to be bold enough to make the claims about Mary Magdalene, have the guts to find her grave.
But it is, of course, profoundly blasphemous, and historically inaccurate on so many counts. Christianity is based on many empirically proven facts and accounts, but it also requires what Francis Schaeffer called “the leap of faith.” But rather than find a basis of doubt in that leaping area, Dan Brown based the blasphemy on the wrong telling of known facts.
But Brown’s supposedly bold effort simply reminds me of being in 6th grade. During that year, north of Boston, I pursued grade-school rebellions of that time—-the mid-1960s—-sneaking off behind the big house on the hill with other prepubescent friends to smoke a pack of Kents from the purse of a friend’s mother. Pulling a fire alarm and running. And a variety of other stupid acts that were made delicious because they were so wrong according the rules my parents had communicated so clearly.
And so it is with Mr. Brown. He can call Jesus names and get away with it. He can say that the church made up all that stuff about Jesus Christ being God, and the church can’t touch him. He can make God Incarnate sexually active, and the culture will snicker and sneak off into dark theaters to watch the revelation, because Christians won’t declare a jihad against writers like others would.
There is much being written and said to equip Christians to confront the lies that have been presented as the truth behind Brown’s fiction.
CNN Online has a good roundup of some opposition.
Included are these examples:
To give just one example, Ben Witherington III of Asbury Theological Seminary is following up the criticisms of the novel in "The Gospel Code" with lectures in Singapore, Turkey and 30 U.S. cities. He's given 55 broadcast interviews.
Assaults on "Da Vinci" don't just come from evangelicals like Witherington. A senior Vatican official, Archbishop Angelo Amato, called for a boycott of the film Friday, saying it contained slanderous offenses against Christianity.
Among more liberal thinkers, Harold Attridge, dean of Yale's Divinity School, says Brown has "wildly misinterpreted" early Christianity. Ehrman details Brown's "numerous mistakes" in "Truth and Fiction in the Da Vinci Code" and asks: "Why didn't he simply get his facts straight?"
The whole "Da Vinci" hubbub, Witherington says, shows "we are a Jesus-haunted culture that's biblically illiterate" and harbors general "disaffection from traditional answers."
But he and others also see a chance to inform people about the beliefs of Christianity through the "Da Vinci" controversy.
"If people are intrigued by the historical questions, there are plenty of materials out there," Yale's Attridge says.
And that may be the book and movie’s greatest contribution. We welcome the honest inquirer who asks: Who is this Jesus?
--Jim Jewell
28 Nisan 2006 Cuma
A Ugandan Voice for the Child Victims of War
In a sharply tailored suit with long braided hair and an easy smile, Akallo Grace Grall is thousands of miles away from the African bush and 10 years removed from the living hell in which she was trapped as a child victim of war—-as a child soldier of Uganda.
Now a communications student of Gordon College and an associate with the new advocacy and aid group ChildVoice International, Grace testified on Wed., April 26, at the House Subcommittee on Human Rights and Africa, chaired by Rep. Chris Smith (R-NJ), in an appearance arranged by World Vision.
Her testimony was unimaginably chilling, as she outlined the horror that no woman, no child, no human being should go through, abducted with dozens of other girls from a boarding school in northern Uganda in 1996, and forced to kill or be killed by the Lord’s Resistance Army (LRA). She face was subjugated in pure terror, with children killed for offenses ranging from attempted escape to crying. Grace was forced to kill two other children, was given to a LRA officer as a sex slave, and once passed out from exhaustion and buried alive.
She survived and escaped to safety. Today, she recounts the horror and mourns those she left behind, those who died, those who have never escaped and are part of the 30,000 children conscripted by the LRA. They remain the fighters, child shields, and slaves of Joseph Kony and his LRA thugs. Her testimony not only gripped the members of Congress who attended, but provided a chilling illustration of pure evil in the 21st Century.
The children of Uganda are part of the international shame of child soldiers and only one example of the slavery that remains in our world.
ChildVoice International is one group that is committed to shining a light on the problem, and restoring the voices and the vitality of these children, in Uganda and around the world. Others are laboring in Uganda, including World Vision and Refugees International, who were represented at the hearing.
Our own inconveniences of life fade away in the shadow of such horrible images, provided by a soft-spoken and courageous young woman who escaped from hell and has made it her mission to work for the peace of Uganda and the rescue of others who remain in evil’s grasp.
--Jim Jewell
Now a communications student of Gordon College and an associate with the new advocacy and aid group ChildVoice International, Grace testified on Wed., April 26, at the House Subcommittee on Human Rights and Africa, chaired by Rep. Chris Smith (R-NJ), in an appearance arranged by World Vision.
Her testimony was unimaginably chilling, as she outlined the horror that no woman, no child, no human being should go through, abducted with dozens of other girls from a boarding school in northern Uganda in 1996, and forced to kill or be killed by the Lord’s Resistance Army (LRA). She face was subjugated in pure terror, with children killed for offenses ranging from attempted escape to crying. Grace was forced to kill two other children, was given to a LRA officer as a sex slave, and once passed out from exhaustion and buried alive.
She survived and escaped to safety. Today, she recounts the horror and mourns those she left behind, those who died, those who have never escaped and are part of the 30,000 children conscripted by the LRA. They remain the fighters, child shields, and slaves of Joseph Kony and his LRA thugs. Her testimony not only gripped the members of Congress who attended, but provided a chilling illustration of pure evil in the 21st Century.
The children of Uganda are part of the international shame of child soldiers and only one example of the slavery that remains in our world.
ChildVoice International is one group that is committed to shining a light on the problem, and restoring the voices and the vitality of these children, in Uganda and around the world. Others are laboring in Uganda, including World Vision and Refugees International, who were represented at the hearing.
Our own inconveniences of life fade away in the shadow of such horrible images, provided by a soft-spoken and courageous young woman who escaped from hell and has made it her mission to work for the peace of Uganda and the rescue of others who remain in evil’s grasp.
--Jim Jewell
27 Şubat 2006 Pazartesi
New Poll Indicates Shift in Evangelical Attitudes Toward Climate Change
As I mentioned last week, I have been providing public relations and communications counsel to the Evangelical Climate Initiative, in its national release of Climate Change: An Evangelical Call to Action.
The pronouncement has received significant attention in the media, most of which has pondered the variance in evangelical opinion on the issue of global warming, and weighed the influence of the 86 evangelical leaders who signed the Call to Action against traditional stalwarts who have not accepted scientific findings on climate change--such as James Dobson and Chuck Colson.
There are some indications that there is, indeed, changes in evangelical attitudes on climate.
Fortune magazine (Feb. 8, 2006): “With publications ranging from The Economist to Christianity Today urging action to curb global warming, there's little doubt about which way the winds are blowing, in both the business and evangelical worlds.”
The Associated Press referred to the initiative as "a historic tipping point" (Los Angeles Times, Feb 10) in evangelical response to climate change.
Ted Haggard, president of the National Association of Evangelicals, said in the New York Times (Feb. 8): “There is no doubt about it in my mind that climate change is happening, and there is no doubt about it that it would be wise for us to stop doing the foolish things we're doing that could potentially be causing this. In my mind there is no downside to being cautious."
New Poll Results
And now details from a new poll of evangelical Christians seem to strengthen the call made the group of 86 evangelical leaders for action to reduce global warming.
In the poll, conducted by Ellison Research—-which frequently surveys church leaders—-70 percent of evangelicals said they believed global warming will pose a serious threat to future generations. Sixty-three percent of evangelicals believed that although global warming may be a long-term problem, since it is being caused today, the nation must start addressing it immediately.
In other findings from the Ellison Research poll, 95 percent of evangelical respondents agreed that “God gave us dominion over His creation, so we have a responsibility to care for it.”
--In the poll, 84 percent of evangelicals agreed that reducing pollution is a form of obedience to the biblical command to love your neighbor.
--92 percent agreed that “in the long run, it will be cheaper to protect the environment now than to fix it later.”
--95 percent agreed that “a healthy environment helps to keep your family healthy.”
--A majority of evangelicals—51 percent—said the U.S. should take steps to address global warming, even if there is a high economic cost.
--Two-thirds of evangelicals are either completely or mostly convinced that global warming is actually taking place.
The study was conducted in September 2005 by Ellison Research, a marketing research company located in Phoenix, Ariz. The study’s total sample is accurate to within ±3.1 percentage points at the 95 percent confidence level with a 50 percent response distribution. The study was designed independently by Ellison Research and funded by the Evangelical Environmental Network.
--Jim Jewell
The pronouncement has received significant attention in the media, most of which has pondered the variance in evangelical opinion on the issue of global warming, and weighed the influence of the 86 evangelical leaders who signed the Call to Action against traditional stalwarts who have not accepted scientific findings on climate change--such as James Dobson and Chuck Colson.
There are some indications that there is, indeed, changes in evangelical attitudes on climate.
Fortune magazine (Feb. 8, 2006): “With publications ranging from The Economist to Christianity Today urging action to curb global warming, there's little doubt about which way the winds are blowing, in both the business and evangelical worlds.”
The Associated Press referred to the initiative as "a historic tipping point" (Los Angeles Times, Feb 10) in evangelical response to climate change.
Ted Haggard, president of the National Association of Evangelicals, said in the New York Times (Feb. 8): “There is no doubt about it in my mind that climate change is happening, and there is no doubt about it that it would be wise for us to stop doing the foolish things we're doing that could potentially be causing this. In my mind there is no downside to being cautious."
New Poll Results
And now details from a new poll of evangelical Christians seem to strengthen the call made the group of 86 evangelical leaders for action to reduce global warming.
In the poll, conducted by Ellison Research—-which frequently surveys church leaders—-70 percent of evangelicals said they believed global warming will pose a serious threat to future generations. Sixty-three percent of evangelicals believed that although global warming may be a long-term problem, since it is being caused today, the nation must start addressing it immediately.
In other findings from the Ellison Research poll, 95 percent of evangelical respondents agreed that “God gave us dominion over His creation, so we have a responsibility to care for it.”
--In the poll, 84 percent of evangelicals agreed that reducing pollution is a form of obedience to the biblical command to love your neighbor.
--92 percent agreed that “in the long run, it will be cheaper to protect the environment now than to fix it later.”
--95 percent agreed that “a healthy environment helps to keep your family healthy.”
--A majority of evangelicals—51 percent—said the U.S. should take steps to address global warming, even if there is a high economic cost.
--Two-thirds of evangelicals are either completely or mostly convinced that global warming is actually taking place.
The study was conducted in September 2005 by Ellison Research, a marketing research company located in Phoenix, Ariz. The study’s total sample is accurate to within ±3.1 percentage points at the 95 percent confidence level with a 50 percent response distribution. The study was designed independently by Ellison Research and funded by the Evangelical Environmental Network.
--Jim Jewell
24 Şubat 2006 Cuma
Evangelical Climate Initiative TV & Radio Campaign
The Evangelical Climate Initiative begins its two week television and radio campaign today, with spots tonight on Fox News Channel, and startly shortly on CNN and ABC Family, and on local television in eight markets. The radio spots will be aired on Salem Radio Networks talk stations, and on about 50 Christian radio stations nationally.
Here is a link to the television spot, featuring Orlando-area megachurch pastor Joel Hunter.
The signers of the evangelical intitiative on global warming include:
Rev. Dr. Leith Anderson, Former President, National Association of Evangelicals (NAE); Senior Pastor, Wooddale Church, Eden Prairie, MN
Robert Andringa, Ph.D., President, Council for Christian Colleges and Universities (CCCU), Vienna, VA
Rev. Jim Ball, Ph.D., Executive Director, Evangelical Environmental Network; Wynnewood, PA
Commissioner W. Todd Bassett, National Commander, The Salvation Army; Alexandria, VA
Dr. Jay A. Barber, Jr., President, Warner Pacific College, Portland, OR
Gary P. Bergel, President, Intercessors for America; Purcellville, VA
David Black, Ph.D., President, Eastern University, St. Davids, PA
Bishop Charles E. Blake, Sr., West Angeles Church of God in Christ, Los Angeles, CA
Rev. Dr. Dan Boone, President, Trevecca Nazarene University, Nashville, TN
Bishop Wellington Boone, The Father’s House & Wellington Boone Ministries, Norcross, GA
Rev. Dr. Peter Borgdorff, Executive Director, Christian Reformed Church, Grand Rapids, MI
H. David Brandt, Ph.D., President, George Fox University, Newberg, OR
Rev. George K. Brushaber, Ph.D., President, Bethel University; Senior Advisor, Christianity Today; St. Paul, MN
Rev. Dwight Burchett, President, Northern California Association of Evangelicals; Sacramento, CA
Gaylen Byker, Ph.D., President, Calvin College, Grand Rapids, MI
Rev. Dr. Jerry B. Cain, President, Judson College, Elgin, IL
Rev. Dr. Clive Calver, Senior Pastor, Walnut Hill Community Church; Former President, World Relief; Bethel, CT
R. Judson Carlberg, Ph.D., President, Gordon College, Wenham, MA
Rev. Dr. Paul Cedar, Chair, Mission America Coalition; Palm Desert, CA
David Clark, Ph.D., President, Palm Beach Atlantic University; Former Chair/CEO, Nat. Rel. Broadcasters; Founding Dean, Regent University; West Palm Beach, FL
Rev. Luis Cortes, President & CEO, Esperanza USA; Host, National Hispanic Prayer Breakfast; Philadelphia, PA
Andy Crouch, Columnist, Christianity Today magazine; Swarthmore, PA
Rev. Paul de Vries, Ph.D., President, New York Divinity School; New York, NY
Rev. David S. Dockery, Ph.D., Chairman of the Board, Council for Christian Colleges and Universities; President, Union University, Jackson, TN
Larry R. Donnithorne, Ed.D., President, Colorado Christian University, Lakewood, CO
Blair Dowden, Ed.D., President, Huntington University, Huntington, IN
Rev. Robert P. Dugan, Jr., Former VP of Governmental Affairs, National Association of Evangelicals; Palm Desert, CA
Craig Hilton Dyer, President, Bright Hope International, Hoffman Estates, IL
D. Merrill Ewert, Ed.D., President, Fresno Pacific University, Fresno, CA
Rev. Dr. LeBron Fairbanks, President, Mount Vernon Nazarene University, Mount Vernon, OH
Rev. Myles Fish, President/CEO, International Aid, Spring Lake, MI
Rev. Dr. Floyd Flake, Senior Pastor, Greater Allen AME Cathedral; President, Wilberforce University; Jamaica, NY
Rev. Timothy George, Ph.D., Founding Dean, Beeson Divinity School, Samford University, Executive Editor, Christianity Today; Birmingham, AL
Rev. Michael J. Glodo, Stated Clerk, Evangelical Presbyterian Church , Livonia , MI
Rev. James M. Grant, Ph.D., President, Simpson University, Redding, CA
Rev. Dr. Jeffrey E. Greenway, President, Asbury Theological Seminary, Wilmore, KY
Rev. David Gushee, Professor of Moral Philosophy, Union University; columnist, Religion News Service; Jackson, TN
Gregory V. Hall, President, Warner Southern College, Lake Wales, FL
Brent Hample, Executive Director, India Partners, Eugene OR
Rev. Dr. Jack Hayford, President, International Church of the Foursquare Gospel, Los Angeles, CA
Rev. Steve Hayner, Ph.D., Former President, InterVarsity; Prof. of Evangelism, Columbia Theological Sem., Decatur, GA
E. Douglas Hodo, Ph.D., President, Houston Baptist University, Houston, TX
Ben Homan, President, Food for the Hungry; President, Association of Evangelical Relief and Development Organizations (AERDO); Phoenix, AZ
Rev. Dr. Joel Hunter, Senior Pastor, Northland, A Church Distributed; Longwood, FL
Bryce Jessup, President, William Jessup University, Rocklin, CA
Ronald G. Johnson, Ph.D., President, Malone College, Canton, OH
Rev. Dr. Phillip Charles Joubert, Sr., Pastor, Community Baptist Church, Bayside, NY
Jennifer Jukanovich, Founder, The Vine, Seattle, WA
Rev. Brian Kluth, Senior Pastor, First Evangelical Free Church; Founder, MAXIMUM Generosity; Colorado Springs, CO
Bishop James D. Leggett, General Superintendent, International Pentecostal Holiness Church; Chair, Pentecostal World Fellowship; Oklahoma City, OK
Duane Litfin, Ph.D., President, Wheaton College, Wheaton IL
Rev. Dr. Larry Lloyd, President, Crichton College, Memphis, TN
Rev. Dr. Jo Anne Lyon, Executive Director, World Hope; Alexandria, VA
Sammy Mah, President and CEO, World Relief; Baltimore, MD
Jim Mannoia, Ph.D., President, Greenville College, Greenville, IL
Bishop George D. McKinney, Ph.D., D.D., St. Stephens Church Of God In Christ, San Diego, CA
Rev. Brian McLaren, Senior Pastor, Cedar Ridge Community Church; Emergent leader; Spencerville, MD
Rev. Dr. Daniel Mercaldo, Senior Pastor & Founder, Gateway Cathedral; Staten Island, NY
Rev. Dr. Jesse Miranda, President, AMEN, Costa Mesa, CA
Royce Money, Ph.D., President, Abilene Christian University, Abilene, TX
Dr. Bruce Murphy, President, Northwestern University, Orange City, IA
Rev. George W. Murray, D.Miss., President, Columbia International University, Columbia SC
David Neff, Editor, Christianity Today; Carol Stream, IL
Larry Nikkel, President, Tabor College, Hillsboro, KS
Michael Nyenhuis, President, MAP International; Brunswick, GA
Brian O’Connell, President, REACT Services; Founder and Former Executive Director, Religious Liberty Commission, World Evangelical Alliance; Mill Creek, WA
Roger Parrott, Ph.D., President, Belhaven College, Jackson, MS
Charles W. Pollard, Ph.D., J.D., President, John Brown University, Siloam Springs, AR
Paul A. Rader, D.Miss., President, Asbury College, Wilmore, KY
Rev. Edwin H. Robinson, Ph.D., President, MidAmerica Nazarene University, Olathe , KS
William P. Robinson, Ph.D., President, Whitworth College, Spokane, WA
Lee Royce, Ph.D., President, Mississippi College, Clinton, MS
Andy Ryskamp, Executive Director, Christian Reformed World Relief Committee, Grand Rapids, MI
Rev. Ron Sider, Ph.D., President, Evangelicals for Social Action, Philadelphia, PA
Richard Stearns, President, World Vision, Federal Way, WA
Rev. Jewelle Stewart, Ex. Dir., Women’s Ministries, International Pentecostal Holiness Church; Oklahoma City, OK
Rev. Dr. Loren Swartzendruber, President, Eastern Mennonite University, Harrisonburg VA
C. Pat Taylor, Ph.D., President, Southwest Baptist University, Bolivar, MO
Rev. Berten A. Waggoner, National Director, Vineyard, USA; Sugar Land, TX
Jon R. Wallace, DBA, President, Azusa Pacific University, Azusa, CA
Rev. Dr. Thomas Yung-Hsin Wang, former International Director of Lausanne II, Sunnyvale, CA
Rev. Dr. Rick Warren, Senior Pastor, Saddleback Church; author of The Purpose Driven Life; Lake Forest, CA
John Warton, President, Business Professional Network, Portland, OR
Robert W. Yarbrough, Ph.D., New Testament Dept. Chair, Trinity Evangelical Divinity School, Deerfield, IL
John D. Yordy, Ph. D., Interim President, Goshen College, Goshen, IN
Adm. Tim Ziemer, Director of Programs, World Relief, Baltimore, MD
Here is a link to the television spot, featuring Orlando-area megachurch pastor Joel Hunter.
The signers of the evangelical intitiative on global warming include:
Rev. Dr. Leith Anderson, Former President, National Association of Evangelicals (NAE); Senior Pastor, Wooddale Church, Eden Prairie, MN
Robert Andringa, Ph.D., President, Council for Christian Colleges and Universities (CCCU), Vienna, VA
Rev. Jim Ball, Ph.D., Executive Director, Evangelical Environmental Network; Wynnewood, PA
Commissioner W. Todd Bassett, National Commander, The Salvation Army; Alexandria, VA
Dr. Jay A. Barber, Jr., President, Warner Pacific College, Portland, OR
Gary P. Bergel, President, Intercessors for America; Purcellville, VA
David Black, Ph.D., President, Eastern University, St. Davids, PA
Bishop Charles E. Blake, Sr., West Angeles Church of God in Christ, Los Angeles, CA
Rev. Dr. Dan Boone, President, Trevecca Nazarene University, Nashville, TN
Bishop Wellington Boone, The Father’s House & Wellington Boone Ministries, Norcross, GA
Rev. Dr. Peter Borgdorff, Executive Director, Christian Reformed Church, Grand Rapids, MI
H. David Brandt, Ph.D., President, George Fox University, Newberg, OR
Rev. George K. Brushaber, Ph.D., President, Bethel University; Senior Advisor, Christianity Today; St. Paul, MN
Rev. Dwight Burchett, President, Northern California Association of Evangelicals; Sacramento, CA
Gaylen Byker, Ph.D., President, Calvin College, Grand Rapids, MI
Rev. Dr. Jerry B. Cain, President, Judson College, Elgin, IL
Rev. Dr. Clive Calver, Senior Pastor, Walnut Hill Community Church; Former President, World Relief; Bethel, CT
R. Judson Carlberg, Ph.D., President, Gordon College, Wenham, MA
Rev. Dr. Paul Cedar, Chair, Mission America Coalition; Palm Desert, CA
David Clark, Ph.D., President, Palm Beach Atlantic University; Former Chair/CEO, Nat. Rel. Broadcasters; Founding Dean, Regent University; West Palm Beach, FL
Rev. Luis Cortes, President & CEO, Esperanza USA; Host, National Hispanic Prayer Breakfast; Philadelphia, PA
Andy Crouch, Columnist, Christianity Today magazine; Swarthmore, PA
Rev. Paul de Vries, Ph.D., President, New York Divinity School; New York, NY
Rev. David S. Dockery, Ph.D., Chairman of the Board, Council for Christian Colleges and Universities; President, Union University, Jackson, TN
Larry R. Donnithorne, Ed.D., President, Colorado Christian University, Lakewood, CO
Blair Dowden, Ed.D., President, Huntington University, Huntington, IN
Rev. Robert P. Dugan, Jr., Former VP of Governmental Affairs, National Association of Evangelicals; Palm Desert, CA
Craig Hilton Dyer, President, Bright Hope International, Hoffman Estates, IL
D. Merrill Ewert, Ed.D., President, Fresno Pacific University, Fresno, CA
Rev. Dr. LeBron Fairbanks, President, Mount Vernon Nazarene University, Mount Vernon, OH
Rev. Myles Fish, President/CEO, International Aid, Spring Lake, MI
Rev. Dr. Floyd Flake, Senior Pastor, Greater Allen AME Cathedral; President, Wilberforce University; Jamaica, NY
Rev. Timothy George, Ph.D., Founding Dean, Beeson Divinity School, Samford University, Executive Editor, Christianity Today; Birmingham, AL
Rev. Michael J. Glodo, Stated Clerk, Evangelical Presbyterian Church , Livonia , MI
Rev. James M. Grant, Ph.D., President, Simpson University, Redding, CA
Rev. Dr. Jeffrey E. Greenway, President, Asbury Theological Seminary, Wilmore, KY
Rev. David Gushee, Professor of Moral Philosophy, Union University; columnist, Religion News Service; Jackson, TN
Gregory V. Hall, President, Warner Southern College, Lake Wales, FL
Brent Hample, Executive Director, India Partners, Eugene OR
Rev. Dr. Jack Hayford, President, International Church of the Foursquare Gospel, Los Angeles, CA
Rev. Steve Hayner, Ph.D., Former President, InterVarsity; Prof. of Evangelism, Columbia Theological Sem., Decatur, GA
E. Douglas Hodo, Ph.D., President, Houston Baptist University, Houston, TX
Ben Homan, President, Food for the Hungry; President, Association of Evangelical Relief and Development Organizations (AERDO); Phoenix, AZ
Rev. Dr. Joel Hunter, Senior Pastor, Northland, A Church Distributed; Longwood, FL
Bryce Jessup, President, William Jessup University, Rocklin, CA
Ronald G. Johnson, Ph.D., President, Malone College, Canton, OH
Rev. Dr. Phillip Charles Joubert, Sr., Pastor, Community Baptist Church, Bayside, NY
Jennifer Jukanovich, Founder, The Vine, Seattle, WA
Rev. Brian Kluth, Senior Pastor, First Evangelical Free Church; Founder, MAXIMUM Generosity; Colorado Springs, CO
Bishop James D. Leggett, General Superintendent, International Pentecostal Holiness Church; Chair, Pentecostal World Fellowship; Oklahoma City, OK
Duane Litfin, Ph.D., President, Wheaton College, Wheaton IL
Rev. Dr. Larry Lloyd, President, Crichton College, Memphis, TN
Rev. Dr. Jo Anne Lyon, Executive Director, World Hope; Alexandria, VA
Sammy Mah, President and CEO, World Relief; Baltimore, MD
Jim Mannoia, Ph.D., President, Greenville College, Greenville, IL
Bishop George D. McKinney, Ph.D., D.D., St. Stephens Church Of God In Christ, San Diego, CA
Rev. Brian McLaren, Senior Pastor, Cedar Ridge Community Church; Emergent leader; Spencerville, MD
Rev. Dr. Daniel Mercaldo, Senior Pastor & Founder, Gateway Cathedral; Staten Island, NY
Rev. Dr. Jesse Miranda, President, AMEN, Costa Mesa, CA
Royce Money, Ph.D., President, Abilene Christian University, Abilene, TX
Dr. Bruce Murphy, President, Northwestern University, Orange City, IA
Rev. George W. Murray, D.Miss., President, Columbia International University, Columbia SC
David Neff, Editor, Christianity Today; Carol Stream, IL
Larry Nikkel, President, Tabor College, Hillsboro, KS
Michael Nyenhuis, President, MAP International; Brunswick, GA
Brian O’Connell, President, REACT Services; Founder and Former Executive Director, Religious Liberty Commission, World Evangelical Alliance; Mill Creek, WA
Roger Parrott, Ph.D., President, Belhaven College, Jackson, MS
Charles W. Pollard, Ph.D., J.D., President, John Brown University, Siloam Springs, AR
Paul A. Rader, D.Miss., President, Asbury College, Wilmore, KY
Rev. Edwin H. Robinson, Ph.D., President, MidAmerica Nazarene University, Olathe , KS
William P. Robinson, Ph.D., President, Whitworth College, Spokane, WA
Lee Royce, Ph.D., President, Mississippi College, Clinton, MS
Andy Ryskamp, Executive Director, Christian Reformed World Relief Committee, Grand Rapids, MI
Rev. Ron Sider, Ph.D., President, Evangelicals for Social Action, Philadelphia, PA
Richard Stearns, President, World Vision, Federal Way, WA
Rev. Jewelle Stewart, Ex. Dir., Women’s Ministries, International Pentecostal Holiness Church; Oklahoma City, OK
Rev. Dr. Loren Swartzendruber, President, Eastern Mennonite University, Harrisonburg VA
C. Pat Taylor, Ph.D., President, Southwest Baptist University, Bolivar, MO
Rev. Berten A. Waggoner, National Director, Vineyard, USA; Sugar Land, TX
Jon R. Wallace, DBA, President, Azusa Pacific University, Azusa, CA
Rev. Dr. Thomas Yung-Hsin Wang, former International Director of Lausanne II, Sunnyvale, CA
Rev. Dr. Rick Warren, Senior Pastor, Saddleback Church; author of The Purpose Driven Life; Lake Forest, CA
John Warton, President, Business Professional Network, Portland, OR
Robert W. Yarbrough, Ph.D., New Testament Dept. Chair, Trinity Evangelical Divinity School, Deerfield, IL
John D. Yordy, Ph. D., Interim President, Goshen College, Goshen, IN
Adm. Tim Ziemer, Director of Programs, World Relief, Baltimore, MD
23 Şubat 2006 Perşembe
An Evangelical Tipping Point on Global Warming
On page A9 of the February 9 New York Times, a full page ad began with the words: “Our commitment to Jesus Christ compels us…” It’s unusual to see these words so prominently in the Times, even in an ad. But what was to follow sent shock waves through official Washington and much of the country focused on the issues of the day.
The following was the full headline of the ad:
“Our commitment to Jesus Christ compels us to solve the global warming crisis.” A little bold for the liberals, readers may have thought. But reading further they discovered that this was an advocacy advertisement from a group of 86 evangelical leaders operating under the banner of The Evangelical Climate Initiative.
The group, which signed a document called Climate Change: An Evangelical Call to Action , is not easily classified. It includes individuals from the right, the center, and the left; from the Reformed, Wesleyan, Charismatic traditions; old and young; all regions of the nation. The list is heavily academic—the presidents of some 40 Christian colleges and seminaries; with many leaders of evangelical relief and development agencies.
(Disclosure: Rooftop has managed the communications campaign for The Evangelical Climate Initiative, and although we are no means disinterested, we have not been part of the evangelical environmental movement to date).
The evangelicals participating in the initiative made it clear that their passion aligned with the mainstream of the evangelical community. The ad and other materials read:
The document calls on the federal government to impose economy-wide limitations on CO2 emissions, and it is complementary of the Domenici-sponsored “will of the Senate” resolution on emissions.
National media jumped all over this story, and it continues to pile up the column inches. Beginning with The New York Times, the Initiative was covered by the Associated Press,
ABC World News Tonight, NBC Evening News, Fox and Friends, CNN American Morning, hundreds of local newspapers, Christianity Today, World, Charisma, and still counting.
A group called the Interfaith Stewardship Alliance issued a rebuttal, and engineered a letter from James Dobson, Chuck Colson, D. James Kennedy and about 15 others, successfully urging the NAE not to allow its staff to sign the documents (signatories participated as individuals, not as representatives of their organizations).
Operation Rescue launched a scathing missive that cited funding of this Initiative as “blood money,” and Joseph Farah questioned the spiritual integrity—indeed, the very regeneration--of the participants. But most evangelical leaders have kept any disagreements fairly muted, although it may build.
But as the AP said in one of its articles: The winds may be shifting on the evangelical response to global warming. William F. Buckley wrote in his newspaper column:
There are new polls, and new ads, which I’ll cover in another post.
The following was the full headline of the ad:
“Our commitment to Jesus Christ compels us to solve the global warming crisis.” A little bold for the liberals, readers may have thought. But reading further they discovered that this was an advocacy advertisement from a group of 86 evangelical leaders operating under the banner of The Evangelical Climate Initiative.
The group, which signed a document called Climate Change: An Evangelical Call to Action , is not easily classified. It includes individuals from the right, the center, and the left; from the Reformed, Wesleyan, Charismatic traditions; old and young; all regions of the nation. The list is heavily academic—the presidents of some 40 Christian colleges and seminaries; with many leaders of evangelical relief and development agencies.
(Disclosure: Rooftop has managed the communications campaign for The Evangelical Climate Initiative, and although we are no means disinterested, we have not been part of the evangelical environmental movement to date).
The evangelicals participating in the initiative made it clear that their passion aligned with the mainstream of the evangelical community. The ad and other materials read:
“With the same love of God and neighbor that compels us to preach salvation through Jesus Christ, protect unborn life, preserve the family and the sanctity of marriage, defend religious freedom and human dignity, and take the whole Gospel to a hurting world, we the undersigned evangelical leaders resolve to come together with others of like mind to pray and to work to stop global warming.”
The document calls on the federal government to impose economy-wide limitations on CO2 emissions, and it is complementary of the Domenici-sponsored “will of the Senate” resolution on emissions.
National media jumped all over this story, and it continues to pile up the column inches. Beginning with The New York Times, the Initiative was covered by the Associated Press,
ABC World News Tonight, NBC Evening News, Fox and Friends, CNN American Morning, hundreds of local newspapers, Christianity Today, World, Charisma, and still counting.
A group called the Interfaith Stewardship Alliance issued a rebuttal, and engineered a letter from James Dobson, Chuck Colson, D. James Kennedy and about 15 others, successfully urging the NAE not to allow its staff to sign the documents (signatories participated as individuals, not as representatives of their organizations).
Operation Rescue launched a scathing missive that cited funding of this Initiative as “blood money,” and Joseph Farah questioned the spiritual integrity—indeed, the very regeneration--of the participants. But most evangelical leaders have kept any disagreements fairly muted, although it may build.
But as the AP said in one of its articles: The winds may be shifting on the evangelical response to global warming. William F. Buckley wrote in his newspaper column:
“We hear now (in full-page ads) from the Evangelical Climate Initiative. Their summons, signed by 80-odd evangelical leaders, is to address the global-warming crisis .... We are indeed stewards of nature, and calls to conjoin our concern with a sense of Christian mission are noteworthy.”
There are new polls, and new ads, which I’ll cover in another post.
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