Friday, July 29, 2005

Why Homosexuality?

The question has been posed in a comment by zakcq and I feel that much of his comments were very thoughtful and deserve an honest response. By his first comment I have the feeling that the main thing he was questioning is, why homosexuality? Being a part of the ELCA (Evangelical Lutheran Church of America) we are facing the issue of homosexuality in part because of the Called to Common Mission movement, commonly called CCM, and our churches joint agreement with the Episcopalian Church and a heavy move by those GLBT activists and supporters that wish to impose on the ELCA a statement of faith that denies the sinfulness of homosexuality, so for me it is personal and I am having to face the question. I need to respond to the "anti" litany that was given because it lends itself to a very broad assumption that I think is unfair, but it is commonly misused and abused.

I am not "anti" anyone - homosexual, fundamentalist, buddhist, muslim, etc. Just because I don't agree with them does not make me against them, I don't agree with many things and many people but does that make me against them?

The problem with this debate is an understanding of "sin" which no one seems willing to define in this entire argument. Those that I have spoken with on the GLBT side continually argue that "sexuality is a gift from God and God created me homosexual, so therefore how can it be sinful?" This argument neither answers the question of sin because it is only a half-truth, just as telling someone that Jesus Christ was a man, true, but if that is all that is said it is heresy because Jesus Christ was both man and divine. So the statement that sexuality is a gift from God or better stated sex is a gift from God only gives a half-truth because all of us are sinful and the gifts that we receive from God are also corruptible in our sinfulness, so the argument that sex is a gift from God and if with that gift sexual desires are given for those of the same sex than poses the false argument that if sex or sexuality is a gift from God, then any sexual desire that we have must therefore be naturally placed there given by God and cannot be sinful (Pelagius made similar arguments). Utilizing this argument should make all sexual sin not sinful, correct?

This is very personal because it has entered into the church of which I am a part and threatens to tear it apart. It is very personal because it turns the focus away from Jesus Christ and on homosexuality. I don't look at myself as being overly righteous, I admit that I am sinful and only through Jesus Christ can I be redeemed. I just don't believe it is being truthful to acknowledge that homosexual relations is not sinful and would not be loving of me to say something that God has truly convicted me is wrong.

When I was outside of Christ homosexuality did not bother me in the slightest. I had many homosexual friends and in college let some of my friends use the extra bed in my room when I wasn't there. I have visited gay establishments and have worked with many homosexuals in my life. I prided myself on the connotation that I was "straight, but not narrow". What changed me is coming to faith and the Holy Spirit convicting me that homosexual relations was sinful just as I was convicted and am continually convicted of my own sinfulness. God has changed me and within the context of the church I have to stand on the conviction placed on my heart. Outside of the church, politically it is a nonissue for me, but when it comes to the spiritual issues involved I must speak the truth in love. I have no dislike for homosexuals, I love them and they are welcome, but the sin I do not and cannot love. I will not bless or ordain adultery, gossip, murder, etc., why is it that I am judged for not believing that it is the same or should be the same with homosexuality?

Here's some other questions I have on the GLBT movement:

GLBT stands for Gay, Lesbian, Bisexual, and Transgendered...

I can understand how the gay marriage movement benefits Gays and Lesbians, but I don't understand the benefit that it would have for Bisexuals or Trangendered people, can someone explain?

How can someone who is bisexual ever truly be in a committed relationship? If so, how is a committed relationship defined?

What biblical and historical information is there that supports homosexuality?

Where is the conclusive science on the "gay gene" theory?

These are just some things that I've pondered and asked, but no one can really seem to answer without throwing in emotional appeals...just the facts, all I want is the facts.

The greatest issue that we face with this issue is defining sin - the difference from how I understand sin and how it is utilized by the GLBT's and their supporters is I define sin as a state of being and they define it as judgment. I would argue that biblically sin is and has always been defined is a state in which we all find ourselves which is a state of being. Once we can all come to terms with and agree on the biblical definition of sin then the talk can truly happen. The biggest problem with this debate is it's not a debate at all because of buzzwords like diversity and tolerance have had there definitions perverted. Diversity of thought means or at least meant an openness to look at various viewpoints, understand various ideas, and respect man different cultural and social identities and tolerance was a willingness and an openness to others views and ideas, but the perversion that has entered in the definition is that there must also be acceptance of and agreement with those viewpoints and/or ideas.

Tuesday, July 26, 2005

A Time for Prayer

I have been feeling a pull to the 24-7 Prayer movement reading the book Red Moon Rising by Pete Greig and Dave Roberts. God is at work in His creation and has begun a plan in which the surface has barely been scratched. In reading this I have been convicted of what God has been working in my heart for a long time, it is time to act. It is time that we do rise up and utilize the most powerful weapon that exists against evil and that is prayer. I have some edges that God continual chips away from me because of things that occurred when I was young and because of those things for a time Jesus Christ and I were not on the same side, as I saw it. Cultural Christianity drove me away from Christ for a time, but as I grow older and look back I see that it had possibly driven Christ away also.
God is calling up a rag tag group of people and He plans on using them to change the world for Him and I feel blessed that I may, possibly, be being given the opportunity to take part. I reflect back on the comment that was brought up by Jessica and how negative this whole homosexuality issue is because it deflects the attention away from Christ and hides the truest issue that we face as a church. The pragmatic thinking that permeates our church that becomes scrambled up in emotion has closed off ears to discussion and I guess the only solution is to pray. Not praying against one another or for one another, but with one another. I mean, let's set aside agendas or most importantly let's set aside OUR agendas and pray together for God to reveal His agenda. I know that many feminists would raise issue with the masculine use with God, but let's even set aside this agenda, who cares, it is moot -- God is above male and female. We have one side that is caught up in the emotion and appeals to the emotional end of salvation and the other appeals to sin and the black and white, in and out argument that comes across as judgment.
Let's wipe that slate clean... sin is the state of being that plagues us all in humanity, it is not a judgment and it is not for one to hold over another as a weapon. The connotation sinner is one that describes each and every one of us in the world. We are all caught up in sin and we sin one way or another every day. What we are called to do is to repent. What does that mean? Well, we are to ask God for forgiveness and that He guide us away from those sins that plague us. As we wake up in the morning we awaken to the cleanliness and promise of our baptism and throughout the day we are bound to get a little of the dirt of sin on us. What are we to do? God doesn't want us to be caught up in our sin, we repent and lay it down to the Lord and let Him wash us clean therefore we can awaken each day cleansed.
Does this mean that we are free to continue to sin and should not worry about it? No, we should not revel in our sin, but we shouldn't beat ourselves constantly for our sinfulness. The Holy Spirit is powerful and when (S)He works in your life and in your heart changes WILL OCCUR. No doubt about it! Becoming a Christian and finding salvation are not a one time event that just occurs and here you are, tada, a whole new being. It is a continual process that occurs within you each day, there will be struggle, there will be pain, but there will also be greater freedom and newness.
So, it's time to pray. It's time to stop praying AT one another, but to pray WITH one another corporately for God's guidance and FOR one another quietly that God will strengthen each of us in our faith. We need to quit focusing on differences of theology and OUR understanding of God's plan, but focus on looking to God to reveal to us the path which we are to take within HIS plan. The most important question that can bind us together in faith is our confession of our Triune God revealed to us in the personae of Father, Son, and Holy Spirit, if you confess that we can agree on the most important question.


It is best stated by Zinzendorf's motto for the Unitas Fratrum of the Moravian Church given in 1727, "In essentials, unity; in non-essentials, liberty; and in all things, love."

Thursday, July 21, 2005

The Poser Geek
You answered 64% of the questions as a geek truly would.

As a poser geek, you're trying too damned hard. There's a strong possibility that you think you're a geek because you own your own computer, however you're truly missing the bigger picture. Your aspirations of being a geek mainly come from your friends, who are probably slightly cooler.



Get rid of those thick black-rimmed glasses. Being a geek isn't about style, it's about substance!

So what's this all mean? It means you're probably a pretty cool person. You've probably got social graces and are well liked by many people. While not a complete conformist, you do prefer to follow along with popular culture. True geeks probably laugh at you behind yourback.



In a nutshell, you answered most question how you thought a geek WOULD answer, but your misconceptions deceived you. Truth is, 60% of people are geekier than you.




My test tracked 1 variable How you compared to other people your age and gender:
free online datingfree online dating
You scored higher than 22% on geekness
Link: The True Geek Test written by ambientred on Ok Cupid

Well, I never thought I was a geek and I guess I'm not....this was kind of fun.
Freedom

"He is the one who gave these gifts to the church: the apostles, the prophets, the evangelists, and the pastors and teachers. Their responsibility is to equip God's people to do his work and build up the church, the body of Christ, until we come to such unity in our faith and knowledge of God's Son that we will be mature and full grown in the Lord, measuring up to the full stature of Christ.
Then we will no longer be like children, forever changing our minds about what we believe because someone has told us something different or because someone has cleverly lied to us and made the lie sound like the truth. Instead, we will hold to the truth in love, becoming more and more in every way like Christ, who is the head of his body, the church. Under his direction, the whole body is fitted together perfectly. As each part does its own special work, it helps the other parts grow, so that the whole body is healthy and growing and full of love.
With the Lord's authority let me say this: Live no longer as the ungodly do, for they are hopelessly confused. Their closed minds are full of darkness; they are far away from the life of God because they have shut their minds and hardened their hearts against him. They don't care anymore about right and wrong, and they have given themselves over to immoral ways. Their lives are filled with all kinds of impurity and greed." Ephesians 4:11-19 (NLT)
What is true freedom? We live in a world that lives by the motto "whatever makes you happy". We have more and more to consume yet we live in a time full of depression and disappointment. A world so full of brokenness that the only option that many believe he/she has is to take his/her life. Anti-depressants are big business, a patch to cover the problems of the world. The answers the world brings are buy this, drink that, look this way, or wear this and all of your problems will be better. The "if only's" become the norm. A nose job, face lift, tummy tuck, liposuction, breast augmentation, etc will make everything "right". Whatever makes you happy. Sexual immorality hidden under the guise of fulfillment...it's how we were created, right?
All these things are being done out of what? Freedom...freedom to decide what is good and what is bad, as long as I'm not hurting anyone else, right? We live in a time of "tolerance" and "diversity". As long as "tolerance" means that you agree with everyone and "diversity" fits into the 'acceptable' categories determined by the powers that be. When you disagree the ones who stand behind the banner of "tolerance" deem you "intolerant" and that your views do not fit into the "diverse" views that they hold and respect. I can understand being intolerant of hate-filled speech that fills both sides of the broad spectrum of "liberal" and "conservative", but even then when discourse is allowed to occur with some basic guidelines of just having respect of opinions and no name calling a lot can be learned.
The reality of freedom is that it comes with boundaries. Otherwise there would be anarchy and truly no freedom would be allowed because others would constantly take away freedom. We have grown up in a country that over the last fifty years has had the greatest lie drummed into their brains believing that "separation of church and state" is in the constitution instead of a line written by Thomas Jefferson written to a Baptist church concerned that the state would infringe on religious freedoms by imposing a state church which was common in those days. Now the ACLU and those that wish to propagate and anti-Christian message have utilized it as a banner to infringe upon the very rights the Constitution was established to protect, the freedom to worship freely in a country wherever. Christianity has been portrayed as intolerant because it strives to preserve freedom by establishing healthy boundaries in which it can be enjoyed by all. The funny thing is that the Church, as an institution, for the most part, has bought into this lie and the secularization of the world. We have in many ways participated in our own marginalization by not mobilizing our congregations to minister to the world and be a part of the body of Christ ministering to their communities by being Christ's hands and feet.

"But when the Son of Man comes in his glory, and all the angels with him, then he will sit upon his glorious throne. All the nations will be gathered in his presence, and he will separate them as a shepherd separates the sheep from the goats. He will place the sheep at his right hand and the goats at his left. Then the King will say to those on the right, `Come, you who are blessed by my Father, inherit the Kingdom prepared for you from the foundation of the world. For I was hungry, and you fed me. I was thirsty, and you gave me a drink. I was a stranger, and you invited me into your home. I was naked, and you gave me clothing. I was sick, and you cared for me. I was in prison, and you visited me.'
"Then these righteous ones will reply, `Lord, when did we ever see you hungry and feed you? Or thirsty and give you something to drink? Or a stranger and show you hospitality? Or naked and give you clothing? When did we ever see you sick or in prison, and visit you?' And the King will tell them, `I assure you, when you did it to one of the least of these my brothers and sisters, you were doing it to me!'
"Then the King will turn to those on the left and say, `Away with you, you cursed ones, into the eternal fire prepared for the Devil and his demons!" Mark 25:31-41 (NLT)
When we forget to serve our brothers and sisters in the world and we forget to enable and equip our congregations to do Christ's work and be Christ's body we are just as sinful as the ones who preach a gospel of happiness that is shallow and hollow. We need to speak out in love against those that wish to "grow" the church on comfortable views that are not in line with the will of God. Take a hard stand against sin, while welcoming all sinners in and letting the Holy Spirit help them to shed the sincoats and be replaced by the clean coat of Christ. We need to preach and teach against sin from our pulpits while giving the beautiful gift of freedom in Jesus Christ. We can either be bound up in sin or set free in the bonds of Christ's love. Freedom is being free to live a life fulfilled within the gifts that God has placed in each and every one of us.

Wednesday, July 20, 2005

The Debate begins...

Well, the seed was planted and has already born fruit. I have received a post that has deduced from my view on homosexuality that I am someone that does not or has not known any homosexuals and must hate homosexuals because I believe homosexuality is a sin. Unfortunately this poster did not give me any way other than blogging to respond, which may be better anyhow to help in broadening the discussion, possibly.

Jessica said...

Jessica, I want to first of all thank you for being willing to enter into this discussion.

Wow, you put pedophiles, polygamists and homosexuals in the same sentence. Polygamy seemed to be ok in biblical times (does that mean you believe we should reinstate it?), therefore I don't think you should compare it with homosexuality. It disgusts me that you would compare pedophilia to homosexuality. Pedophiles ruin lives (homosexuality doesn't?)! On the other hand, I know many men who choose to spend their lives with other men who are as happy and healthy as any heterosexual (that may be true, but does that mean it's not sinful?).

Well, in my posting to which she commented I had placed sexuality and sexual desire in the same category. Polygamy was common in the Old Testament, but that does not mean that it was a part of God's plan. Genesis states that a man leaves his family and cleaves to his wife and the two become one - that is a one on one relationship. Polygamy from all early Christian documents was not an accepted Christian practice, for the most part, and it can be argued as still being sinful. Now, you may argue that God still blessed people in polygamous relationships - true - Abraham had only one wife, Sarah, but "knew" Hagar because Sarah and Abraham did not trust God's promise enough and Ishmael was born which caused Abraham to have to send both Hagar and Ishmael out after when Isaac was a young child which is the beginning of the animosity between Israelis and Arabs. Now with the issue of pedophilia, I agree, it is disgusting and harmful and no one would ever say that it is not sinful, because it is most definitely a sin.

Which leads me to my next question. Do you know any gay people personally? (how disappointing already with the assumptions) Are you friends with anyone who has a partner, of the same sex, and has been in that relationship for years (here's the emotional argument, sin or not sin? that is the question)? If not, I challenge you to try and understand this lifestyle without trying to "convert" this person to heterosexuality. After all, I'm sure you have friends who are greedy, manipulative, jealous, or a number of other sins without trying to constantly change them or ostracize (who said anything about ostracizing?) them because of something you think is sinful (aren't we all sinful?). Unfortunately, so many people are just scared of gay people because they don't understand (fear is not the issue, isn't it about God's will or not God's will?).

This is the part that I always love within these arguments. If I don't "support" homosexuality by not saying it is sin then I must either never have known, don't know, or am afraid of homosexuals, well, sorry I have known many and know some now and we have interesting discussions, but unfortunately, as I discussed in an earlier post, because of the emotion that is held in this it is a topic which can't be discussed.

Why is this leap always made: sin=judgment & judgment=hate?
Sin does not speak to hate or ostricizing it is a state of being that we ALL are trapped in. Sin is sin gossip, in God's eyes, is as bad as murder. Now my issue is the idea of blessing sin. I will not bless gossip no more than I would bless murder. The discussion, as I say in the original post, has nothing to do with hate or dislike, but out of love. Oh, and the idea of "converting" anyone to me is a non-issue for me, that is the Holy Spirits work not mine. I can't convert someone to Christianity and I can't convert anyone in sexuality. I just don't buy into the lie. I have known people that have been hurt by homosexuality and have seen it tear apart lives also.

No, I'm not gay (what purpose does this comment serve?). I just appreciate diversity and will appreciate someone for who they are (as long as they agree with you).

The terms "diversity" tend to be full of assumptions that I have difficulty with. When you say that you appreciate someone for who they are, I would find disagreement with you because it can be a hypocritical statement. I appreciate people for the gifts that they hold, but that does not mean that I appreciate them for the way they may live their lives. When you say "diversity" you don't appreciate everyone, I don't believe, because you have placed a great judgment on me. You have made strong statements and hold preconceptions based on the fact that what I believe is contrary to what you believe. Is that "open-minded"? No, I don't believe so and to appreciate people for who they are can be sad because sometimes people are very unhealthy because of who they are. I would rather appreciate people for who they could become. Why is it that in "diversity" the only diverse opinions are held by those who tend to hide behind the word?

I will say it is true that sexuality is a gift from God, but that is only half of the truth. Sexuality is a gift from God and that gift like all other gifts we have been given from God can be twisted in our sinful nature. I believe that man-woman relationships were the original intent as written in Genesis, which for feminists God gave women a very high role in assisting Him with mankind and insuring His creation continues. When we twist this wonderful gift by being in relations outside of the bonds of marriage between one man and one woman, we are living counter to God's will, which is sin. Sin is the state we find ourselves in because we constantly live outside of God's will for us, but there is a greater hope that is found in Jesus Christ so we can live in the promise of forgiveness.

Jessica, this was not meant to disrespect and the question of your sexuality truly doesn't concern me. Remember we are called by God to live in this world, but not become a part of it. When we allow worldly issues to guide our faith we are in danger of placing things above God and making them idols. That can be "diversity" or "love" which can seem harmless, but God's love is greater than all that and to assume that something is not sin is dangerous because that is God's work, not mine. The Bible speaks of same-sex relationships few times, but none of them are in a positive light are we then to assume that we know better than the living, breathing Word?

"8If we claim to be without sin, we deceive ourselves and the truth is not in us. 9If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness. 10If we claim we have not sinned, we make him out to be a liar and his word has no place in our lives." 1 John 1:8-10



Tuesday, July 19, 2005

Interesting Times

Now, I've opened up a whole mess of stuff in a couple of posts. I've touched on religion and politics, then I jump right in on this whole homosexuality thing. I like great conversations and discussions, but, as I mentioned earlier, often discussions get cut off just when they get interesting. Why? People quit asking or answering questions. If you ask a question and receive or think of an answer for me it is fun to ask why? It makes me think of how it was when we were children and when wondering about stuff would ask questions which would eventually end in the inevitable, "why?" Often that "why?" would turn into a terrible circle, but did you ever just sit and truly ponder that "why?" for a time? It can open up some fascinating doors.

For example, someone may look at the article and ask me, "Why are you against homosexuals?" For me this is an interesting and troubling question, because it brings great assumptions against me. I am not "against" anyone except those that wish to hurt me or others (that includes those that wish to bring harm to homosexuals). I love people and only wish the best for them. I believe, as do others, that sexuality is somewhat 'learned' behavior. You may ask what I mean by this and that would be that, for the most part, how we interact with others and experience intimacy is something that we learn from the environment that we grow up in and, for many in this day and age, that tends to be pretty unhealthy.

We live in a time that we misinterpret intimacy as sexual desire and when we have negative relationships in our formative years it may lead us into negative sexual encounters later in life. Sexual desire, I don't believe, is something that is gender based and when boundaries are torn down it becomes cloudy as to where that leads and sexuality, though a gift from God, becomes twisted in our own sinful nature and the sinfulness of the world we live in. Utilizing the argument that God created me this way or that is a cop out - to utilize that would say that we should not condemn pedophiles, polygamists, etc. because God created their sexuality and their sexuality leads them this way or that. It's not a valid argument. The other arguments against Biblical interpretation attempt to marginalize the Bible and arguments that in biblical times modern homosexuality didn't exist because the word didn't exist is just assinine. The sinful desire has been there, but taboos have kept it in check for the most part and slowly we see the taboos become less and less and morality becomes less.

I don't see homosexuals as a threat, I just believe that they are being sold a lie for the sake of comfort. I don't believe homosexuals are evil, they are just sinful like everyone else. The problem, as a Christian, that I have is that to promote homosexuality as being a gift from God and to say that it is not sinful is a dangerous lie. Matthew 18 allows us to be loosed of our sins, but if we can not confess the possibility of somethings sinfulness or refuse to acknowledge it are we not then binding ourselves to it? I don't want to be defined as a heterosexual man, I am just a man trying to follow God and to help others in faith and stand next to others in trouble, weeping with them and praying for them (and possibly with them). I believe in the promise and I will not say that anything I do in life is sinless because I know that I am sinful and give my life over to God daily to guide me away from sin, but also to forgive me of the sins that I do commit. So, Lord, if this is sinful...may it be forgiven of me and may You guide me away from my sinfulness.

Friday, July 15, 2005


Summary:
Using "biology" as a stamp of legitimacy, homosexual activists have pushed for special rights, from sex-partner subsidies to "gay marriage" to adoption. There is no scientific evidence to support such claims, and it is wrong and dangerously misleading to say that people are born homosexual and cannot change.
by: Mrs. Yvette C. Schneider

Many misconceptions exist about the supposedly inborn nature of complex behaviors such as homosexuality. Most of these are due to media reports that present scientific studies in selective sound bites.

In reality, no scientific studies show an inborn cause for any such complex behaviors. In this day of shirking responsibility and blaming anything but ourselves for our actions, claims that someone is genetically or chemically structured to engage in dangerous or antisocial activities find increasing appeal.

People have asserted that they cannot keep themselves from smoking, drinking, or even adultery, because they were born with uncontrollable proclivities. While it is true that we are born with fallen natures that incline us toward any number of vices, it is an error to contend that an inclination is "uncontrollable." We can make choices and are not hopelessly forced to engage in illicit or dangerous practices of any sort.

When the question of the origin of homosexuality arises, homosexual activists tend to resort to the often-heard refrain "I was born gay." There are even T-shirts sold at homosexual functions and bookstores that say, "Hey Mom, Thanks for the Genes." The idea that homosexuality is a predetermined condition that originates in the womb also has been increasingly embraced by society as a whole. A February 2000 Harris Poll of 1,010 randomly selected adults found that the number of people who believe "sexual orientation" "is more dependent on the genes you are born with" has increased 6 percent since 1995. Thirty-five percent of the people polled believe that homosexuality is "genetic," versus 29 percent who held that opinion in 1995. Fifty-two percent believe that "what you learn and experience" causes homosexuality, as opposed to 65 percent who believed that in 1995.[1]

But what do we really know about the science of behavior? Not much. Scientific studies have done more to confirm the complexities of human behavior than they have to isolate specific causes.

THE Hamer Study

In 1993, geneticist Dean Hamer of the National Cancer Institute released a study that claimed to have found a genetic component to some instances of male homosexuality.[2] That is very different from saying that he found a gene that inevitably determines that a man will be homosexual. Hamer never claimed to have done that. He studied 40 pairs of brothers who were homosexual, and hypothesized that a certain genetic marker on the X chromosome was at least partially responsible for their homosexuality. Since men have an X and a Y chromosome, and they inherit their X chromosome from their mothers, Hamer theorized that the mother may be the carrier of the gene determining homosexuality in their sons. It would not manifest in the mothers' lives, but they would pass that gene on to their sons.

Hamer found that of the families he interviewed that had more than one son who was homosexual, a significantly larger number had a maternal uncle or a maternal aunt's son who was also homosexual than showed a paternal linkage. This would suggest a maternal linkage for male homosexuality in some cases. Finding homosexual brothers who had homosexual maternal uncles would indicate that somewhere along the mother's family line, the gene determining male homosexuality was most likely present.

This type of study is known as a gene "linkage study." In linkage studies, the researcher looks for a trait that appears frequently in an extended family, then checks to see if there is a DNA segment, or marker, on a particular chromosome that contains a variation that is the same in the members of the family with that trait. If the researcher finds that the same marker is present consistently in the family members who have that trait, he assumes that the marker he is studying is either close to or is the gene that codes for that trait. Such studies have been successful in locating genes that cause all sorts of diseases like Huntington's disease, cystic fibrosis, and muscular dystrophy. Linkage studies, however, have not found genes that code for complex behaviors.

Dean Hamer's study targeted the q28 marker on the X chromosome. It found the same variants on 33 of the 40 sets of homosexual brothers. From that, Hamer concluded that some male homosexuality was influenced by gene Xq28.

This conclusion raised many questions, some of which came from Hamer himself. Why were there seven sets of homosexual brothers who did not display the Xq28 variants? he asked in his study. One of the answers he included was the possibility of "nongenetic sources of variation in sexual orientation."[3]

Other questions that have been raised include the following: Does the Xq28 gene actually control the direction of sexual desire? Were the methods Hamer used scientifically sound? Did the heterosexual male relatives have the Xq28 variants, as well? What is the rate of the Xq28 variants in a randomly selected control group unrelated to the homosexual brothers? (Most linkage studies do not check to see if the DNA segments in question are present in people without the trait.) Why was there no control group of heterosexual brothers?

The more questions asked, the more doubt that is cast on using Dean Hamer's study and his conclusions to advance any particular theory. Hamer wrote in his report, "We have now produced evidence that one form of male homosexuality is preferentially transmitted through the maternal side and is genetically linked to chromosomal region Xq28."[4] In fact, the Office of Research Integrity of the Department of Health and Human Services investigated Hamer when one of his research assistants claimed that Hamer withheld findings that were inconsistent with his conclusions. The National Cancer Institute transferred him to the National Institutes of Health, and the results of the investigation were never released.

One of the earmarks of a scientific study's accuracy is its replication by other scientific studies. One study alone does not prove anything. Hamer wrote in his conclusion, "As with all linkage studies, replication and confirmation of our results is essential." The findings of one study must be reproduced in another study to determine its accuracy. Hamer's study of Xq28 has not been replicated.

Similar Study, Different Results

Drs. George Rice and George Ebers of the University of Western Ontario and Stanford University did attempt to reproduce Hamer's Xq28 results in a study of their own. Their study was released in April 1999 in Science magazine, the same magazine that printed Hamer's study in 1993. Rice and Ebers failed to reproduce Hamer's results. They concluded, "These results do not support an X-linked gene underlying male homosexuality." [5]

Rice and Ebers studied the Xq28 in 52 pairs of brothers who were both homosexual. They found that only about 50 percent shared the same variants. Their results were nowhere near what Hamer had found in his study. The researchers concluded,

It is unclear why our results are so discrepant from Hamer's original study. Because our study was larger than that of Hamer et al., we certainly had adequate power to detect a genetic effect as large as was reported in that study. Nonetheless, our data do not support the presence of a gene of large effect influencing sexual orientation at position Xq28.[6]

That may be true, but these researchers did not follow the same criteria that Hamer used. It is unclear from Rice and Ebers's study how many of the homosexual brothers had homosexual maternal uncles, or homosexual male cousins from their mothers' sisters. The presence of male homosexuality along the maternal line is required to attempt to prove that a certain type of male homosexuality is the result of a gene on the X chromosome. Nevertheless, while this study did not directly disprove Hamer's study, it did show the complexities involved in trying to pin the homosexuality of brothers on genetic factors.

In the March 1993 edition of the Archives of General Psychiatry (AGP), Drs. William Byne and Bruce Parsons examined past and current claims and concluded that "there is no evidence at present to substantiate a biologic theory. The appeal of current biologic explanations for sexual orientation may derive more from dissatisfaction with the present status of psychosocial explanations than from a substantiating body of experimental data."[7]

Ironically, this important review is in the very same AGP edition that includes a highly publicized study of lesbian twins. Conducted by J. Michael Bailey and Richard C. Pillard, two researchers who made news in 1991 with a male twins study with similar results,[8] the lesbian study concludes that about half of the lesbians in the sample with identical twins had a twin who was lesbian.[9] Thus, the authors surmise that lesbianism may have at least a partly genetic origin.

Both studies by Bailey and Pillard, however, are flawed. The twins were recruited through advertisements in partisan homosexual publications, which, presumably, are read mainly by those who identify with the aims of the homosexual rights movement. Also, the twins were raised in the same household. Research strongly indicates that environmental factors play a crucial part in gender-identity formation. (See, for instance, the review of environmental studies in Dr. Joseph Nicolosi's Reparative Therapy of Male Homosexuality (Northvale, N.J.: Jason Aronson, Inc., 1991).)

The Bailey-Pillard studies of non-twin siblings showed a frequency rate for homosexual siblings similar to that of adoptive siblings with no shared genetic inheritance whatever. Also, nowhere are the unique psychological dynamics of twins taken into account, nor are other factors such as age at the earliest sexual experiences or whether or not one or both of the twins ever was sexually molested. Finally, the fact that nearly half of the homosexual twins' identical siblings were heterosexual should dampen the hopes of homosexual activists that sexual orientation is genetically based. If it were genetic, then 100 percent of the twins would be homosexual.

The Brain Studies

Another highly publicized 1991 study was done by former Salk Institute researcher Simon LeVay, who studied a cluster of neurons known as INAH3 (the third interstitial hypothalamus) in the brains of 35 male cadavers.[10] Contrasting 19 known homosexuals with 16 supposedly heterosexual men, LeVay found that the homosexuals generally had smaller clusters. But one of the many flaws of this study is its extremely small sample size and his failure to identify a control group. Also, LeVay did not actually know the orientation of the "heterosexual" cadavers; he assumed they were all heterosexual, even though six had died of AIDS.

The study also included major exceptions. Three of the "heterosexuals" had clusters smaller than the mean size for the homosexuals; three of the homosexuals had larger clusters than the mean size for "heterosexuals." Furthermore, it is unclear what role the nodes play, if any, in sexual orientation. Variations may be the result, not the cause, of sexual activity or of AIDS-related brain damage.

Another study (Allen and Gorski, 1992) shows a pattern of different sizes of the brain's anterior commissure between a group of heterosexual men and a group of women and homosexual men. But as William Byne and Bruce Parsons point out, this study has "many of the same interpretive difficulties as LeVay's." These include a "tremendous" number of exceptions, such as the fact that 27 of 30 homosexual men had anterior commissures that "fell within the range established by 30 heterosexual men."[11]

Not many studies have been conducted on lesbian heritability, although researchers have used twin studies like the one mentioned above to try to determine whether there may be a biologic influence to lesbianism. Hamer writes, "The best recent study suggests that female sexual identification is more a matter of environment than heredity."[12] That study was done by Australian behavioral geneticist Nicolas Martin and Northwestern University psychologist Michael Bailey.[13] Using a national registry of twins in Australia, rather than recruiting twins through advertisements in homosexual publications, they studied 1,912 women between the ages of 17 and 50. They found no difference in the rate of lesbianism in monozygotic (identical) or dyzogotic (fraternal) twins. If there were a genetic factor to lesbianism, the incidence of shared lesbianism would be 100 percent in monozygotic twins, who have identical genetic makeup, as opposed to dyzogotic twins, who share about 50 percent of their genetic code. Hamer wrote, "The results showed that for women the main influence on sexual orientation was the shared environment--being raised in the same household by the same parent--while genes seemed to count hardly at all."[14]

In a joint research venture, Hamer's partner, molecular geneticist Angela Pattatucci, found that lesbianism's pattern in families was just like that of male homosexuality.[15] A woman whose sister was a lesbian had a 6 percent chance of also being a lesbian. Astonishingly, the daughter of a lesbian had a 33 percent chance of being a lesbian. This result is genetically impossible. A mother and her child cannot be more genetically similar than two sisters. "But the pattern we observed could mean only one thing: being a lesbian, or a nonheterosexual woman, was 'culturally transmitted,' not inherited," Hamer wrote.[16]

Biochemist Neil Whitehead, in his book My Genes Made Me Do It!, writes,

Science has not yet discovered any genetically dictated behavior in humans. So far, genetically dictated behaviors of the one-gene-one-trait variety have been found only in very simple organisms. The closest thing to a genetically-caused human behavior that science has come up with in humans so far (aggression in Dutch men related to a mutation of one gene), is far too responsive to counseling and varied in its expression to be genetically determined. This raises the obvious question: is there really any such thing as a genetically-caused human behavior?[17]

Science published an article in 1994 that included the following statement:

Time and time again, scientists have claimed that particular genes or chromosomal regions are associated with behavioral traits, only to withdraw their findings when they were not replicated. 'Unfortunately,' says Yale's [Dr. Joel] Gelernter, 'it's hard to come up with many' findings linking specific genes to complex human behaviors that have been replicated. 'All were announced with great fanfare; all were greeted unskeptically in the popular press; all are now in disrepute.'[18]
The Stein Critique

Edward Stein, Ph.D., homosexual activist and author of The Mismeasure of Desire: The Science, Theory, and Ethics of Sexual Orientation, critically examines the research of both Hamer and LeVay that claims a biological origin to homosexuality.[19] In an interview with the Advocate (a homosexual magazine), Stein said, "There are serious problems with the science itself. ... My training had taught me that a lot of what was being said was, well, highly unscientific."[20]

While a number of Stein's criticisms are similar to those stated above, Stein also explains in his book that none of the researchers studying hypothesized biological origins of homosexuality has proven direct causation, although in some circumstances they claim to have done just that. Hamer, as mentioned before, actually concluded in his report that he had found evidence of the transmission of "one form of male homosexuality" through the maternal line. Hamer's book on the biology of behavior is subtitled The Search for the Gay Gene, [21] implying that such a gene could possibly exist, an assumption that Stein firmly refutes:

Genes in themselves cannot directly specify any behavior or psychological phenomenon. Instead, genes direct a particular pattern of RNA synthesis, which in turn may influence the development of psychological dispositions and the expression of behaviors. There are necessarily many intervening pathways between a gene and a disposition or a behavior, and even more intervening variables between a gene and a pattern that involves both thinking and behaving. The terms 'gay gene' and 'homosexual gene' are, therefore, without meaning.  No one has  presented evidence in support of such a simple and direct link between genes and sexual orientation.[22]

Stein criticizes LeVay for concluding in his study that "sexual orientation in humans is amenable to study at the biological level," as well as for making even stronger claims to the press. For example, LeVay is quoted in the San Francisco Chronicle in 1991 in an article that states,

Psychological literature is replete with material suggesting that male homosexuality is triggered by relationships with an overly protective mother or with a distant, even hostile father. 'Here is a whole other way of looking at the question,' says LeVay. 'These children may already be determined to become homosexual or heterosexual. The development plan that is laid out for them may be what causes them to develop certain troubled relationships with their parents.'[23]

Stein writes in his book,

LeVay has at best shown that there is a correlation between INAH-3 and sexual orientation; he has not, as he admits when he is careful, shown any causation. Further, and relatedly, he has no evidence that biological factors directly affect sexual orientation. Even if he could prove that INAH-3 size and sexual orientation are perfectly correlated in his sample population (and I have argued that he fails to do so), this would not establish any direct causal account of homosexuality.[24]

There is increasing debate among homosexual activists as to whether or not they should even be advocating the idea that homosexuality is genetic. It was once thought to be politically expedient to say, "I can't help my attractions. I was born this way." Stein told the Advocate,

Many gay people want to use this research to promote gay rights. If gay people are 'born that way,' then discrimination against them must be wrong. ... A gay or lesbian person's public identity, sexual behaviors, romantic relationships, or decisions to raise children are all choices. No theory suggests that these choices are genetic.[25]

Not only is the scientific research that tries to prove an inborn nature to homosexuality questionable, but the researchers also fail to take into account the existence of thousands of former homosexuals. If homosexuality were biologically determined, it would seem impossible for homosexuals to become heterosexual.

Recently, Dr. Robert Spitzer, one of the men who helped change the American Psychiatric Association's opinion on homosexuality as a mental disorder in 1973, acknowledged that homosexuals can become heterosexual. In an interview with CitizenLink online newsletter, Spitzer said, "The critics of this kind of therapy don't just argue that it is rarely effective; they argue that it's never effective."

Spitzer is interviewing former homosexuals who have left the homosexual lifestyle and have lost their attractions for the same sex. He said,

What we're really trying to see is, 'Are there individuals who give a pretty convincing report that they have changed in a fundamental way their sexual orientation, and has it been sustained for many years? ... I'm personally convinced that many of these individuals have maintained and made major changes in their sexual orientation.[26]
Conclusion

Scientists have not even come close to proving a genetic or biological cause for homosexuality, yet homosexual activists continue to say that sexual activity between members of the same sex is "just the same" as race or gender. Using "biology" as a stamp of legitimacy, activists have pushed for special rights, from sex-partner subsidies to "gay marriage" to adoption. Without scientific evidence to support such claims, it is wrong and dangerously misleading to say that people are born homosexual and cannot change.

Yvette C. Schneider, a former lesbian who is now married, is a policy analyst in the cultural studies department at Family Research Council.

END NOTES
1. August Gribbin, "Public More Accepting of Gays, Survey Finds: Most Believe Orientation is Genetic," The Washington Times, February 13, 2000.
2. D.H. Hamer, et al., "A Linkage Between DNA Markers on the X Chromosome and Male Sexual Orientation," Science 261 (1993): 321-327.
3. Ibid.
4. Ibid.
5. George Rice, et al., "Male Homosexuality: Absence of Linkage to Microsatellite Markers at Xq28," Science 284 (1999): 665-667.
6. Ibid.
7. William Byne and Bruce Parsons, "Human Sexual Orientation: The Biologic Theories Reappraised," Archives of General Psychiatry 50 (March 1993): 228-239.
8. J. Michael Bailey and Richard C. Pillard, "A Genetic Study of Male Sexual Orientation," Archives of General Psychiatry 48 (1991): 1089-1096.
9. J. Michael Bailey, Richard C. Pillard, Michael C. Neale, and Yvonne Agyei, "Heritable Factors Influence Sexual Orientation in Women," Archives of General Psychiatry 50 (March 1993): 217-223.
10. Simon LeVay, "A Difference in Hypothalamic Structure Between Heterosexual and Homosexual Men," Science 258 (1991): 1034-1037.
11. L.S. Allen and R.A. Gorski, "Sexual Orientation and the Size of the Anterior Commissure in the Human Brain," Proc. Natl. Acad. Sci. 89 (1992): 7199-7202, cited in Byne and Parsons, op. cit., 235.
12. Dean Hamer and Peter Copeland, Living With Our Genes: Why They Matter More than You Think (New York: Bantam Doubleday Dell Publishing Group, Inc., 1998), p. 188.
13. Ibid., pp. 188-189.
14. Ibid., p. 189.
15. Angela M.L. Pattatucci and Dean H. Hamer, "Development and Familiarity of Sexual Orientation in Females," Behavior Genetics 25 (1995): 407-19, cited in Hamer, ibid., p. 191.
16. Hamer, ibid.
17. Neil and Briar Whitehead, My Genes Made Me Do It! A Scientific Look at Sexual Orientation (Lafayette, La.: Huntington House Publishers, 1999), p. 209.
18. C. Mann, "Genes and Behavior," Science 264 (1994): 1687.
19. Edward Stein, The Mismeasure of Desire: The Science, Theory, and Ethics of Sexual Orientation (New York: Oxford University Press, 1999).
20. Michael Bronski, "Blinded by Science," The Advocate, February 1, 2000, p. 64.
21. Dean Hamer and Peter Copeland, The Science of Desire: The Search for the Gay Gene and the Biology of Behavior (New York: Simon and Schuster, 1994).
22. Stein, op. cit., p. 221.
23. David Perlman, "Brain Cell Study Finds Link to Homosexuality Tissue Differs Between Gay and Straight Men," The San Francisco Chronicle, August 30, 1991, p. A1.
24. Stein, op. cit., p. 215.
25. Bronski, op. cit., p. 64.
26. Pete Winn, "A Crack in the Wall? A respected psychiatrist rethinks homosexuality," CitizenLink: Family Issues in Policy and Culture, February 21, 2000, www.family.org/cforum/hotissues/a0009548.html.

Thursday, July 14, 2005

The Emerging Church

I've been really pondering this whole post-modern/emergent church thing and still don't know exactly what to think about this whole conversation. I guess a lot of it really bothers me because it sticks to this whole "progressive" thing which has become synonymous with "liberal" and that offends me. The greatest thing that arises is this idea of postconservative/postliberal mindset which is nice in thought, but no one can seem to define it and those that tend to call themselves this (those that I have met) seem to be very closed minded to those that don't agree with much of what they believe.

My post on Politics and Religion I mentioned my struggle and my feeling of loss because of the lack of the ability to have a conversation with an understanding that there does not need to be agreement. Isn't the conversation the most important thing? Now I'm taking the step forward to enter into the emergent conversation and I must say it's scary. I will have to be honest that I was hesitant, but have come to the understanding that if I want to be in the conversation or not I am a part of this postmodern "thing". The problem that I have had with it is that some of the ones that have identified themselves as "postmodern" and really have jumped on this "emergent church" idea are people that I don't identify well with.

For me, it has been a process of trying to understand and if I don't act a certain way, or have the "right" haircut, or just find issues that come up that I don't agree with that I am all of a sudden not "good enough" to associate with. At Luther Seminary there was a great group of people that I studied with in the Youth and Family program, but there are a few that I found to be unpleasant. I know that I shouldn't allow a few to shape my whole perception and generalize on the group, but for me it caused me to pull away and not want to be a part of the conversation. I will say that there were others that I knew we held different views, but I really respect and am thankful for. So, here I am. Saying, "OK God, you have something brewing here and you are not letting me ignore it, so here I go diving in." Scary.

I know this is totally random, but I saw the greatest bumper sticker this morning, it said, "More Dialogue, Less Stickers". Isn't that just great? I love it. Living in Minnesota, one must understand how refreshing that is, I mean, in 1984 this is the only state Mondale carried against Reagan and be a Reagan Conservative I am VERY aware of that. This last presidential election, though, is the first presidential election that I have voted in, which would make it my fourth, that I put a partisan sticker on my car. It was just the Bush-Cheney 2004 sticker, but for me before even when I was living in Fort Lauderdale in the 2000 election throughout that I did not put a partisan sticker on my car, so it was a big step. I have never been shy when asked or confronted, but for me growing up who you vote for is your business and you share when and to whomever you wish to share it to, but this last election I did it out of protest. I tire of the partisan rhetoric that is so easily thrown around. The assumption that people in Minnesota tend to make is if you live here you are Democrat and hate Bush and people freely Bush-bash and talk politics unless you raise a desenting voice and then they treat you like an idiot that has no understanding of what is going on in the world.

I know I'm off subject of where I started, but I needed to vent a little. My hope is that this emergent "conversation" truly is one that is open to various views and ideas and not just another code word. I don't really think it is, but it still is scary because to truly open up and have healthy conversation there needs to be trust and understanding. That means that there needs to be an understanding that we must agree on points to disagree and look for deeper meaning. That deeper meaning is Christ.

Give me Jesus Christ and nothing but Jesus Christ...please...

We live in a world that is suffering and people that are in dire need of hope and we have that one gift, that one promise, and we forget to give it. We become bogged down in our own agenda's political or theological and forget Jesus. I love the Beatitudes, most especially how Eugene Peterson translates them in The Message from Matthew 5:3-12:
3"You're blessed when you're at the end of your rope. With less of you there is more of God and his rule.

4"You're blessed when you feel you've lost what is most dear to you. Only then can you be embraced by the One most dear to you.

5"You're blessed when you're content with just who you are--no more, no less. That's the moment you find yourselves proud owners of everything that can't be bought.

6"You're blessed when you've worked up a good appetite for God. He's food and drink in the best meal you'll ever eat.

7"You're blessed when you care. At the moment of being "carefull,' you find yourselves cared for.

8"You're blessed when you get your inside world--your mind and heart--put right. Then you can see God in the outside world.

9"You're blessed when you can show people how to cooperate instead of compete or fight. That's when you discover who you really are, and your place in God's family.

10"You're blessed when your commitment to God provokes persecution. The persecution drives you even deeper into God's kingdom.

11"Not only that--count yourselves blessed every time people put you down or throw you out or speak lies about you to discredit me. What it means is that the truth is too close for comfort and they are uncomfortable. 12You can be glad when that happens--give a cheer, even!-for though they don't like it, I do! And all heaven applauds. And know that you are in good company. My prophets and witnesses have always gotten into this kind of trouble.

These words speak to heart of Jesus Christ and the heart of God, but they are not meant to be weapons or tools. The discussion on sexuality and the like that is currently permeating the church forget the freedom that is given to us in Christ Jesus. Christ came to fulfill the law and fulfill it he did, but he didn't abolish it and the greater question shouldn't be how to we make people more comfortable in sin, but how do we confront the sin in ALL of our lives and strive for the happiness that can only be found in the promise given to us through Jesus Christ? I think that is the greatest emerging question in the church.

From all that I have read thus far on the Emerging Church is that each church is unique in both size and needs, but what is most important is the developing of that relationship with Christ and letting the Holy Spirit do the rest. As Christians we don't have to agree with each other's choices, lifestyles, character, or looks, but we are called to love one another.



Wednesday, July 13, 2005

"Prayer and Revival" - by J. Edwin Orr

(Normally I will post my own writings, but this is something that I think needs to be spread)

Dr A. T. Pierson once said, 'There has never been a spiritual awakening in any country or locality that did not begin in united prayer.' Let me recount what God has done through concerted, united, sustained prayer. Not many people realize that in the wake of the American Revolution (following 1776-1781) there was a moral slump. Drunkenness became epidemic. Out of a population of five million, 300,000 were confirmed drunkards; Profanity was of the most shocking kind. For the first time in the history of the American settlement, women were afraid to go out at night for fear of assault. Bank robberies were a daily occurrence.
What about the churches? The Methodists were losing more members than they were gaining. The Baptists said that they had their most wintry season. The Presbyterians in general assembly deplored the nation's ungodliness. In a typical Congregational church, the Rev. Samuel Shepherd of Lennos, Massachusetts, in sixteen years had not taken one young person into fellowship. The Lutherans were so languishing that they discussed uniting with Episcopalians who were even worse off. The Protestant Episcopal Bishop of New York, Bishop Samuel Provost, quit functioning; he had confirmed no one for so long that he decided he was out of work, so he took up other employment.
The Chief Justice of the United States, John Marshall, wrote to the Bishop of Virginia, James Madison, that the Church 'was too far gone ever to be redeemed.' Voltaire averred and Tom Paine echoed, 'Christianity will be forgotten in thirty years.
Take the liberal arts colleges at that time. A poll taken at Harvard had discovered not one believer in the whole student body. They took a poll at Princeton, a much more evangelical place, where they discovered only two believers in the student body, and only five that did not belong to the filthy speech movement of that day. Students rioted. They held a mock communion at Williams College, and they put on antiChristian plays at Dartmouth. They burned down the Nassau Hall at Princeton. They forced the resignation of the president of Harvard. They took a Bible out of a local Presbyterian church in New Jersey, and they burnt it in a public bonfire. Christians were so few on campus in the 1790's that they met in secret, like a communist cell, and kept their minutes in code so that noone would know.

* How did the situation change? *
It came through a concert of prayer. There was a Scottish Presbyterian minister in Edinburgh named John Erskine, who published a Memorial (as he called it) pleading with the people of Scotland and elsewhere to unite in prayer for the revival of religion. He sent one copy of this little book to Jonathan Edwards in New England. The great theologian was so moved he wrote a response which grew longer than a letter, so that finally he published it is a book entitled 'A Humble Attempt to Promote Explicit Agreement and Visible Union of all God's People in Extraordinary Prayer for the Revival of Religion and the Advancement of Christ's Kingdom on Earth, pursuant to Scripture Promises and Prophecies...' Is not this what is missing so much from all our evangelistic efforts: explicit agreement, visible unity, unusual prayer?

* 1792-1800 *

This movement had started in Britain through William Carey, Andrew Fuller and John Sutcliffe and other leaders who began what the British called the Union of Prayer. Hence, the year after John Wesley died (1791), the second great awakening began and swept Great Britain.
In New England, there was a man of prayer named Isaac Backus, a Baptist pastor, who in 1794, when conditions were at their worst, addressed an urgent plea for prayer for revival to pastors of every Christian denomination in the United States. Churches knew that their backs were to the wall. All the churches adopted the plan until America, like Britain was interlaced with a network of prayer meetings, which set aside the first Monday of each month to pray. It was not long before revival came.
When the revival reached the frontier in Kentucky, it encountered a people really wild and irreligious. Congress had discovered that in Kentucky there had not been more than one court of justice held in five years. Peter Cartwright, Methodist evangelist, wrote that when his father had settled in Logan County, it was known as Rogue's Harbour. The decent people in Kentucky formed regiments of vigilantes to fight for law and order, then fought a pitched battle with outlaws and lost.
There was a Scotch-Irish Presbyterian minister named James McGready whose chief claim to fame was that he was so ugly that he attracted attention. McGready settled in Logan County, pastor of three little churches. He wrote in his diary that the winter of 1799 for the most part was 'weeping and mourning with the people of God.' Lawlessness prevailed everywhere. McGready was such a man of prayer that not only did he promote the concert of prayer every first Monday of the month, but he got his people to pray for him at sunset on Saturday evening and sunrise Sunday morning. Then in the summer of 1800 come the great Kentucky revival. Eleven thousand people came to a communion service. McGready hollered for help, regardless of denomination.
Out of that second great awakening, came the whole modern missionary movement and it's societies. Out of it came the abolition of slavery, popular education, Bible Societies, Sunday Schools, and many social benefits accompanying the evangelistic drive.

* 1858-1860 *

Following the second great awakening, which began in 1792 just after the death of John Wesley and continued into the turn of the century, conditions again deteriorated. This is illustrated from the United States. The country was seriously divided over the issue of slavery, and second, people were making money lavishly. In September 1857, a man of prayer, Jeremiah Lanphier, started a businessmen's prayer meeting in the upper room of the Dutch Reformed Church Consistory Building in Manhattan. In response to his advertisement, only six people out of a population of a million showed up. But the following week there were fourteen, and then twenty-three when it was decided to meet everyday for prayer. By late winter they were filling the Dutch Reformed Church, then the Methodist Church on John Street, then Trinity Episcopal Church on Broadway at Wall Street. In February and March of 1858, every church and public hall in down town New York was filled. Horace Greeley, the famous editor, sent a reporter with horse and buggy racing round the prayer meetings to see how many men were praying. Inone hour he could get to only twelve meetings, but he counted 6,100 men attending. Then a landslide of prayer began, which overflowed to the churches in the evenings. People began to be converted, ten thousand a week in New York City alone. The movement spread throughout New England, the church bells bringing people to prayer at eight in the morning, twelve noon, and six in the evening. The revival raced up the Hudson and down the Mohawk, where the Baptists, for example, had so many people to baptize that they went down to the river, cut a big hole in the ice, and baptized them in the cold water. When Baptists do that they are really on fire!
When the revival reached Chicago, a young shoe salesman went to the superintendent of the Plymouth Congregational Church, and asked if he might teach Sunday School. The superintendent said, 'I am sorry, young fellow. I have sixteen teachers too many, but I will put you on the waiting list.' The young man insisted, 'I want to do something just now.' 'Well, start a class.' 'How do I start a class?' 'Get some boys off the street but don't bring them here. Take them out into the country and after a month you will have control of them, so bring them in. They will be your class.' He took them to a beach on Lake Michigan and he taught them Bible verses and Bible games. Then he took them to the Plymouth Congregational Church. The name of that young man was Dwight Lyman Moody, and that was the beginning of a ministry that lasted forty years.
Trinity Episcopal Church in Chicago had a hundred and twentyone members in 1857; fourteen hundred in 1860. That was typical of the churches. More than a million people were converted to God in one year out of a population of thirty million. Then that same revival jumped the Atlantic, appeared in Ulster, Scotland and Wales, then England, parts of Europe, South Africa and South India anywhere there was an evangelical cause. It sent mission pioneers to many countries. Effects were felt for forty years. Having begun in a movement of prayer, it was sustained by a
movement of prayer.

* 1904-1905 *

That movement lasted for a generation, but at the turn of the century there was need of awakening again. A general movement of prayer began, with special prayer meetings at Moody Bible Institute, at Keswick Conventions in England, and places as far apart as Melbourne, Wonsan in Korea, and the Nilgiri Hills of India. So all around the world believers were praying that there might be another great awakening in the twentieth century. In the revival of 1905, I read of a young man who became a famous professor, Kenneth Scott Latourette. He reported that, at Yale in 1905, 25% of the student body were enrolled in prayer meetings and in Bible study. As far as churches were concerned, the ministers of Atlantic City reported that of a population of fifty thousand there were only fifty adults left unconverted. Take Portland in Oregon: two hundred and forty major stores closed from 11 to 2 each day to enable people to attend prayer meetings, signing an agreement so that no one would cheat and stay open. Take First Baptist Church of Paducah in Kentucky: the pastor, an old man, Dr J. J. Cheek, took a thousand members in two months and died of overwork, the Southern Baptists saying, 'a glorious ending to a devoted ministry.' That is what was happening in the United States in
1905. But how did it begin?
Most people have heard of the Welsh Revival which started in 1904. It began as a movement of prayer. Seth Joshua, the Presbyterian evangelist, came to Newcastle Emlyn College where a former coal miner, Evan Roberts aged 26, was studying for the ministry. The students were so moved that they asked if they could attend Joshua's next campaign nearby. So they cancelled classes to go to Blaenanerch where Seth Joshua prayed publicly, 'O God, bend us.' Roberts went forward where he prayed with great agony, 'O God, bend me.' Upon his return he could not concentrate on his studies. He went to the principal of his college and explained, 'I keep hearing a voice that tells me I must go home and speak to our young people in my home church. Principal Phillips, is that the voice of the devil or the voice of the Spirit?'
Principal Phillips answered wisely, 'The devil never gives orders like that. You can have a week off.' So he went back home to Loughor and announced to the pastor, 'I've come to preach.' The pastor was not at all convinced, but asked, 'How about speaking at the prayer meeting on Monday?' He did not even let him speak to the prayer meeting, but told the praying people, 'Our young brother, Evan Roberts, feels he has a message for you if you care to wait.' Seventeen people waited behind, and were impressed with the directness of the young man's words. Evan
Roberts told his fellow members, 'I have a message for you from God.

  • You must confess any known sin to God and put any wrong done to others right.
  • Second, you must put away any doubtful habit.
  • Third, you must obey the Spirit promptly.
  • Finally, you must confess your faith in Christ publicly.'
By ten o'clock all seventeen had responded. The pastor was so pleased that he asked, 'How about your speaking at the mission service tomorrow night? Midweek service Wednesday night?' He preached all week, and was asked to stay another week. Then the break came. Suddenly the dull ecclesiastical columns in the Welsh papers changed: 'Great crowds of people drawn to Loughor.' The main road between Llanelly and Swansea on which the church was situated was packed with people trying to get into the church. Shopkeepers closed early to find a place in the big church. Now the news was out. A reporter was sent down and he described vividly what he saw: a strange meeting which closed at 4.25 in the morning, and even then people did not seem willing to go home. There was a very British summary: 'I felt that this was no ordinary gathering.' Next day, every grocery shop in that industrial valley was emptied of groceries by people attending the meetings, and on Sunday every church was filled. The movement went like a tidal wave over Wales, in five months there being a hundred thousand people converted throughout the country. Five years later, Dr J. V. Morgan wrote a book to debunk the revival, his main criticism being that, of a hundred thousand joining the churches in five months of excitement, after five years only seventyfive thousand still stood in the membership of those churches! The social impact was astounding. For example, judges were presented with white gloves, not a case to try; no robberies, no burglaries, no rapes, no murders, and no embezzlements, nothing. District councils held emergency meetings to discuss what to do with the police now that they were unemployed. In one place the sergeant of police was sent for and asked, 'What do you do with your time?' He replied, 'Before the revival, we had two main jobs, to prevent crime and to control crowds, as at football games. Since the revival started there is practically no crime. So we just go with the crowds.'
A councilor asked, 'What does that mean?' The sergeant replied, 'You know where the crowds are. They are packing out the churches.' 'But how does that affect the police?' He was told, 'We have seventeen police in our station, but we have three quartets, and if any church wants a quartet to sing, they simply call the police station.' As the revival swept Wales, drunkenness was cut in half. There was a wave of bankruptcies, but nearly all taverns. There was even a slowdown in the mines, for so many Welsh coal miners were converted and stopped using bad language that the horses that dragged the coal trucks in the mines could not understand what was being said to them. That revival also affected sexual moral standards. I had discovered through the figures given by British government experts that in Radnorshire and Merionethshire the illegitimate birth rate had dropped 44% within a year of the beginning of the revival. The revival swept Britain, Scandinavia, Germany, North America, Australasia, Africa, Brazil, Mexico, Chile. As always, it began through a movement of prayer.

*Source*: International Revival Network: www.openheaven.com.

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