GOP Presidential Hopefuls Back 20-Week Abortion Ban

Some potential GOP presidential candidates are showing their support for a piece of controversial abortion legislation.

CBN News has obtained letters from many of them backing a bill that would ban abortions in America after 20 weeks, the halfway point of pregnancy.

It’s commonly referred to as the “fetal pain bill” because of the prevailing medical opinion that an unborn baby can feel pain by then.

Sen. Lindsey Graham, R-S.C. is the main sponsor of the bill.

“If you’re telling parents to sing to the baby because they understand your voice, really should we be aborting a child at the stage of the pregnancy?” Graham asked.

“I don’t want anybody carrying the Republican banner that doesn’t get this. If you don’t get this, then you’re the extremist,” he charged.

That’s why Graham, along with pro-life groups like the Susan B. Anthony List and National Right to Life, are pressuring possible GOP presidential contenders to get behind the bill, even though many Democrats and pundits will consider it toxic.

The response so far?

“Great response,” Graham said. “All the major candidates I think will be with us. I couldn’t be more pleased.”

In letters of support obtained by CBN News former Florida Gov. Jeb Bush calls the bill “humane” and “compassionate.”

Former Arkansas Gov. Mike Huckabee said the effort is “pro-life and pro-woman,” and Louisiana Gov. Bobby Jindal considers it “common sense.”

All told, letters and support came in from Bush, Jindal, Huckabee, along with Indiana Gov. Mike Pence, Sens. Marco Rubio, R-Fla., Rand Paul, R-Ky., Ted Cruz, R-Texas, and former Sen. Rick Santorum, R-Pa.

As for other potential Republican candidates, Texas Gov. Rick Perry signed a similar version of the bill in his state. And Rep. Paul Ryan, R-Wis., supported the House version.

New Jersey Gov. Chris Christie has yet to provide a letter.

Supporters say a law banning abortion after 20 weeks is long overdue. Currently, the United States is one of six other countries — North Korea, Canada, China, the Netherlands, Singapore, and Vietnam – that allow elective abortions after that point.

Polls show 55 percent of Americans think abortion should be banned after 20 weeks. And the number is even higher among women, with 60 percent saying it should be banned.

“This one has caught fire. This is wildly popular and it’s wildly popular certainly with pro-life people,” Susan B. Anthony List President Marjorie Dannenfelser said.

“Of course we want to protect those children, but it’s also very popular with Democratic women. It’s also popular with young people. It’s very popular with women. That’s called consensus,” she added.

But critics beg to differ. They reason that because Roe v. Wade is the law of the land, this bill won’t hold up constitutionally, arguing that the baby isn’t viable outside the womb until 22 weeks, not 20.

“Roe v. Wade says that the government has a compelling interest in protecting the unborn at medical viability. That’s 1973. A lot has changed since 1973,” Graham said.

But what about the concern that pushing this bill will give Democrats more ammunition to peddle their campaign theme that Republicans are carrying out a war on women? Graham clearly welcomes the challenge.

“Bring it on. I want this debate,” he said.

He could get it if Republicans take back the Senate in the upcoming midterm elections. Right now, the Senate Democratic leadership won’t bring the bill up for a vote, even though it’s already passed in the House and versions of it have passed in 13 states.

But if Republicans do win the Senate, the debate about what happens to an unborn baby in an abortion could be front and center once again.

Source:: http://www.charismanews.com/politics/45420-gop-presidential-hopefuls-back-20-week-abortion-ban

    

Robin Thicke – 'I've Was High and Drunk' All of 2013

Robin Thicke admitted to being “high and drunk” for much of 2013, according to reports. The R&B singer told lawyers that he wasn’t at all sober when he and Pharrell Williams first came up with “Blurred Lines” — the hit song landed Thicke in court with Marvin Gaye’s estate, who claim that he ripped off Gaye’s “Got to Give It Up.”

Source:: http://www.christianpost.com/news/robin-thicke-ive-was-high-and-drunk-all-of-2013-126518/

    

Mideast Christians Urge Arabs to Lead Fight Against Islamic State

Middle East Christian leaders called on Muslim governments and religious authorities on Tuesday to condemn Islamic State for its assault on minority religious communities and to take the lead in efforts to destroy its power in Iraq and Syria.

They told a news conference that the reaction so far from Arab countries had been “timid” to the militant group’s killings and expulsion of hundreds of thousands of Christians in massacres against all religious and ethnic minorities.

“The situation of Christians and other minorities amid the massacres and atrocities of (Islamic State) is dire and our future in the region is at stake,” said Patriarch Ignace III of the Syrian Catholic Church of Antioch.

“The leaders of Arab countries and the Arab League have to stand up and do something.”

Patriarch Sako I of the Chaldean Catholic Church said in Iraq over 10,000 Christians—who have had large communities in the Middle East for some 2,000 years—in Iraq had been killed by the militants and some 170,000 expelled from the north.

In areas under Islamic State control in Syria, around half a million Christians had been forced to flee areas where they had long lived at peace with their Muslim neighbors.

“We are calling on the religious leaders of the Muslim countries to issue a fatwa (religious edict) against the killing of any human being, not just other Muslims,” said Patriarch Sako. “So far, their voice has been very timid.”

Global Threat

A parallel statement from the two patriarchs and 6 other church leaders including Greek Orthodox and Coptic prelates said the ideology of Islamic State was against human rights, and was a threat to society in the Middle East and across the world.

“If not strongly condemned and effectively destroyed, then this ideology will damage the entire system of human rights,” the group said. The top priority was to defeat Islamic State and “do away with its murderous policies”.

The two leaders told the news conference, called by the Vatican mission to the United Nations in Geneva, that they were nervous about the U.S. bombing campaign against Islamic State, saying it could boost Arab popular support for the militants.

“It needs boots on the ground, just bombing is no solution,” said Patriarch Sako. “But these should perhaps be Arab boots. The Arab League should be involved. This is primarily the responsibility of the Arab states.”

In intense efforts over the past few days, U.S. diplomats have found little concrete support from regional countries seen as wary of stepping into a sectarian war between the Sunni militants of Islamic State and its Shia opponents.

But Patriarch Ignace said there was a reluctance among Arab political and religious leaders in countries where Islam and the state were closely entwined to recognize the human rights of Christians and other minorities.

“[Islamic State] was born in this context, an amalgam of religion and the state,” he said. “Our Arab friends tell us they want us to stay but we have to ask them: what are you doing to stop the fanaticism of your fellow Muslims?”

Reported by Robert Evans; editing by Ralph Boulton

© 2014 Thomson Reuters. All rights reserved.

Source:: http://www.charismanews.com/world/45417-mideast-christians-urge-arabs-to-lead-fight-against-islamic-state

    

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The rise and fall and rise again of Joel Gregory

Joel Gregory’s rise to prominence in the Southern Baptist Convention was meteoric. His fall was just as spectacular — and painfully public. Now, though, the preacher says the trajectory offered him a measure of both grace and humanity.

By Marv Knox

Imagine you’re a big-shot Hollywood producer, and you’re making a movie about the life of iconic Baptist preacher/pastor/professor Joel Gregory.

You bet the film on casting character actor Paul Giamatti, who is 95 percent perfect to play Gregory. Giamatti mirrors Gregory’s persona: Everyman, not a leading man. A bit stooped, a tad weary. You don’t want to see him shirtless. And he’s the only actor with range for the part. The slightest gesture — a chuckle, a pause, a shrug — may convey the themes of Gregory’s life: Promise. Grandeur. Loss. Redemption.

But Giamatti’s only 95 percent perfect. So, casting against conventional wisdom, you sign James Earl Jones to overdub Giamatti’s voice. You don’t even think twice. Besides Gregory, Jones is the only person on the planet whose voice echoes what practically everybody who’s heard Gregory preach insists he surely sounds like: God Almighty.

Since you can’t trust anybody else with the screenplay, you write it yourself. To prepare, you study 19th- century oratory and read all the great preachers of that era. No other genre will capture Gregory’s tone in the place he’s most at home: behind a pulpit.

Then you write a life in three acts:

Act 1 — Normalcy. The pace zips. The protagonist, a boy of modest means, grows up in Fort Worth, Texas. Like millions of Baptist children coming of age in the mid-20th century, his life perches upon three sturdy pillars — home, school and a full-service neighborhood church. Despite the lure of academia, church trumps school, and the boy sets out to become a preacher. He trains at the world’s largest Baptist institutions, studying at Baylor University, Southwestern Baptist Theological Seminary and Baylor again. Along the way, he learns the ministerial ropes in small churches.

Act 2 — Glory and Cataclysm. Gregory accepts the pastorate of the “seminary church” in Fort Worth. Promoted by the school’s connected-and-charismatic president, millions discover The Voice, an inimitably grand oratorical presence. The still-young pastor preaches in magnificent venues. In just 13 years, he assumes Baptistdom’s most prominent pulpit. Only two years later, he resigns abruptly, later endures divorce and supports himself selling “pre-need funeral plans” door-to-door.

Act 3 — Redemption. Of all the saints in all creation, a prominent African-American pastor becomes Gregory’s best friend. He keeps insisting that Gregory can’t quit. He places Gregory in front of 900 black Baptist pastors. Before you can say, “Resurrection,” Gregory ascends pulpit after pulpit. He’s the most popular white preacher in African-American congregations nationwide. Other Baptists eventually catch the spirit, and by the end of the movie, Gregory returns to Baylor. Oxymoronically, the last great exemplar of 19th-century pulpit oratory invests his final years teaching 21st-century ministers to preach.

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cience, not sermons, captivated young Joel Gregory, growing up on the bustling west side of Fort Worth in the decades after World War II. He attended Arlington Heights High School, known for its stately campus and strong academics. And he participated in a federally funded program to funnel bright students into biological research. “I lived in the lab,” he recalls with obvious fondness.

Then, two events in 1964 changed his life.

First, he attended a youth service at a nearby church, where Bill Glass, a member of the Cleveland Browns who later became an evangelist and prison minister, provided the main attraction.

“I was 16, and Bill was still a pro ball player. I felt a sense of conviction then,” Gregory remembers. “A few months later, in June of ’64, during the evening service of a youth Vacation Bible School — to this day, it was the most vivid spiritual conviction. I told the youth minister, John Scales, God was calling me to preach.”

The leap from lab to pulpit wasn’t all that far for the earnest, studious youngster. Edith and Clifford Gregory raised their son in what he describes as a “church-centered family and culture,” and Connell Memorial Baptist Church in their neighborhood naturally extended both family and culture. Even before that evening of commitment, Pastor Ira Bentley and key laypeople helped him begin to hear the “call to special Christian service,” as Baptists spoke of it in those days.

Sixteen-year-old Joel’s embrace of ministry upset his biology teacher, Frederick Arseneau, who saw potential in the boy. And a fellow science student asked point blank: “Why would you throw your life away?” But Joel threw his life into the arms of God and never looked back — or even sideways — for almost three decades.

Gregory also threw himself into preparation for ministry. The path led to Baylor and Southwestern Seminary and back to Baylor for a doctorate. It also included lessons learned in a string of small Baptist churches. Along the way, he developed a grand, mesmerizing preaching presence and a pulpit voice that peals like thunder.

At Baylor, “I had the privilege of studying under the late Ray Summers,” a leading 20th-century New Testament scholar, he says. But “a good deal of my style, at the base of it, goes back to an encounter my junior year at Baylor in my first pastorate. It was an Easter service at North Fort Worth Baptist Church. D.L. Lowrie, the pastor, was a young man — an exegetical, expository preacher. I had never heard anything just like it.”

“Up to then, I’d been preaching youth-revival topical sermons,” he reports, chuckling at the memory. Dumbfounded by Lowrie’s ability to mine truth from Scripture and apply it to the practical needs of his listeners, Gregory made an appointment. Pastor and aspiring preacher spent half an hour talking about sermons. “That conversation had as much to do with shaping my preaching as anything for a long time,” he says. “It was seminal. Summers gave me the exegetical and biblical tools for interpretation. That 30-minute conversation with D.L. pushed me to apply it.”

So much for sermon preparation. What about delivery?

Gregory laughs when asked how he became “the last great Elizabethan orator.” But he acknowledges accuracy in the observation. His sermons really do echo the 19th century. “In my own reading … I feasted at the feet of the great Victorian and Edwardian preachers — Charles Haddon Spurgeon, G. Campbell Morgan and Alexander Maclaren.” Early influences hold fast.

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gregory inside smut so do contemporary influences. He points to two of the most revered Southern Baptist preachers of the 1960s and ’70s, Clyde Fant and the late John Claypool. “I’m thankful to those men. They modified what might have been something else.” Their emphasis on tapping the biblical narrative for drama and power, as well as tapping into everyday life for practical application, honed Gregory’s sermons.

Indirectly, so did the evangelical preaching prince Chuck Swindoll. “In the late ’70s, people would leave church and ask, ‘Say, did you hear Swindoll?’” he notes. “My preaching had become heavy and scholastic — point/subpoint. And here was Swindoll, preaching from contemporary, lived experience.”

Still later, when Gregory proclaimed in larger churches and became the featured preacher on the Baptist Hour radio and TV program, he learned he “had to lighten up some on pure exegetical content,” the heavy-duty biblical mining and refining. Why? “To communicate; to keep people’s attention.”

“I didn’t abandon biblical preaching,” he explains. “But I had to give them lived experience. The listening situation has changed.”

Ever the student, Gregory still is learning. Turning to his desk, he raises an enormous stack of CDs — “every sermon John [Claypool] preached at Broadway Baptist Church in Fort Worth.

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ut still, exegesis and application and oratory can’t encapsulate the essence of Joel Gregory in the pulpit. For that, you need to hear The Voice.

Like practically everybody who ever listened to Gregory preach, I still remember the first time I heard him behind a pulpit. He accepted the unenviable assignment of preaching in chapel at Hardin-Simmons University in 1976 or ’77. Preaching at a Baptist school is a lot like preaching in prison. Both crowds are captive audiences. But prisoners think of chapel as a welcome break.

Gregory wore a dark suit and white shirt, popbottle glasses, a choppy mustache and excess pounds. He laid the bar of expectation on the floor. My classmates and I prepared to catch up on reading or napping.

And then he spoke.

Few of us had yet heard James Earl Jones. But if you can imagine a preacher with the voice of Darth Vader, you can imagine Gregory opening his mouth. We sat up.

Then the oratory kicked in. Flowing from Gregory’s lips, Christianity sounded magnificent. Vibrant. Worth our lives. We leaned forward. And we listened.

“I never took a lesson,” Gregory says of his peerless vocal instrument. “I think I took one class in public speaking at Baylor. Early on, I had no consciousness of delivery. … In my 20s, people began to remark on my vocal production. By the time I went to Gambrell [Street Baptist Church in Fort Worth] in 1977, I was aware of a gift — I mean a gift — of speaking that tended to engage people.”

Gregory admits experience shaped and tempered and rounded out his presentation. He preached in ever-larger venues, which seemed to demand vigor and vocal athleticism to match the grandeur of the gospel. Still, he tries to remember to scale his voice to the room. “I’ve found it takes a certain-size place to speak like that. … Besides, you don’t want to lean on delivery while neglecting content.”

On the other hand, Gregory thinks proclamation of the gospel is an endeavor worthy of grandiloquence.

“As someone who sees the preaching task as exposition of Scripture, I feel there is a place to maintain what you call a more oratorical style of preaching,” he says. “I’m keenly aware that [style of preaching] is fading. But the pathos of Scripture — its emotive impact — can lend itself to oratory if that’s natural to you, if it’s genuine.”

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ncreasing numbers of Baptists resonated with Gregory’s projection of a magnificent gospel. Not yet 30 years old, he accepted the Gambrell Street pastorate in 1977. He stepped into the pulpit directly across the street from Southwestern Seminary, then the largest preacher factory on the planet.

Not long after Gregory arrived at Gambrell Street, Russell Dilday became president of the seminary and joined his church. Pastor and president hit it off.

“That was a great influence — Russell’s friendship,” Gregory recounts. “He and others became promoters, almost, of my ministry. He opened enormous doors.”

Gregory initially appealed to Dilday by delivering three strong sermons in a row, when the new seminary president and his wife, Betty, were seeking a church home.

“We decided maybe our best choice was the church right nearby, in our neighborhood,” Dilday recalls. “We visited one Sunday morning, and I was so impressed by that young man. He didn’t have the characteristics you would expect in a popular preacher. He wasn’t tall. He had glasses. … But that was one of the best biblical sermons I had heard in a long time. People said he has a voice like God’s, only deeper. But he was biblically sound and had good illustrations.”

As veteran church-visitors, the Dildays realized most preachers possess at least one “sugar stick” — a favorite, proven sermon — and they decided to see if they heard young Gregory on a sugar-stick Sunday. So, they went back to Gambrell Street that Sunday night. And the next Wednesday night.

“I began to realize this was not a single incident,” Dilday says. “He was a solid Baptist, biblical, evangelical.”

The Dildays joined Gambrell Street. Pastor and president would go visiting church prospects together. Their families shared meals. They became friends. And Dilday’s respect for Gregory grew.

“I began to tell people one of the best preachers in the country was my young pastor,” Dilday remembers.

Thanks to Dilday’s influence, Jimmy Draper — then pastor of First Baptist Church in nearby Euless and a Southwestern board member — invited Gregory to preach at the Southern Baptist Convention Pastors’ Conference in 1980 in St. Louis, a then-mammoth meeting on the eve of the SBC annual meeting. “That was the first very, very large setting where I preached,” Gregory says. “That resulted in a crush of invitations to preach. I really wasn’t ready.”

Gregory preached to a packed house every Sunday at Gambrell Street and often flew off to preach in other churches and ministers’ conferences during the week.

The opportunities multiplied in 1982, when Gregory joined the Southwestern Seminary faculty to teach preaching.

Once again, Dilday advocated for Gregory.

“He’s the only faculty member in my time — 16 years there — whom I had to promote against the wishes of the faculty,” Dilday reports. “The preaching faculty were a little worried he would travel to the churches a lot and wouldn’t stay home. My answer was we needed a good representative of Southwestern among the churches. They said he’ll be too good; the students will be discouraged they can’t live up to that high quality. I asked if they wanted mediocre professors. Other said students will imitate him. I said they could do worse.”

Under Dilday’s direction, the seminary worked out a plan for Gregory to teach one year and review the arrangement if problems developed, which they did not.

“He became very, very faithful as a teacher,” Dilday says. “He was popular with the students and popular on the preaching circuit. And he developed good relationships with the faculty.”

So with his weekends free, pulpits from around the nation did indeed beckon. The next year at the behest of SBC Music Director Bill Reynolds, a faculty colleague at Southwestern, Gregory preached five 15-minute theme interpretations at the SBC annual meeting in Pittsburgh.

“Once again, it accelerated things for me in a disorienting way,” he admits. T.B. Maston, the legendary Southwestern Seminary ethics professor and Gregory’s parishioner at Gambrell Street, agreed. Maston once told fellow ethics prof Bill Tillman: “Joel went up too fast.”

Still, the peak of the Baptist mountain loomed far above annual meeting theme interpretations.

Gregory kept climbing.

By 1988, fundamentalists and moderates waged an all-out war for control of the SBC. Gregory, then pastor of the huge Travis Avenue Baptist Church in Fort Worth and president of the Baptist General Convention of Texas, mounted a podium in the middle of the battlefield.

Asked to preach the annual convention sermon that year in San Antonio, he delivered what many longtime observers call the most memorable sermon in SBC history, “The Castle and the Wall.”

At the heart of his sermon, Gregory told about the owner of a magnificent castle who took a long journey. Before he departed, he instructed his chief steward to protect the castle in his absence. Upon returning, the owner rejoiced to find a splendid wall guarding his property. But devastation greeted him when he passed through the gate. He learned the steward used the castle’s stones to build the wall.

Gregory’s metaphor contained just enough ambiguity to please and anger moderates and fundamentalists alike. “Some on both sides thought I was in their camp,” he recalls. “And some on both sides thought I was an appeaser. …”

“I do think the metaphor holds,” he insists: In their struggle for control of the SBC, some Baptists were willing to tear down the castle to build a wall to protect the castle they demolished. For his part, Gregory contends he preached on behalf of peace within the SBC. “My goal was to build a big middle.”

To that end, his most memorable message constituted a colossal flop. The SBC went right on fighting. In San Antonio, Gregory preached peace, while W.A. Criswell, legendary pastor of First Baptist Church in Dallas and white-haired icon of the convention’s fundamentalist faction, infamously called moderates “skunks.”

If Gregory’s SBC sermon hurt him with the fundamentalists, they didn’t hold a grudge. Soon, Criswell started talking about retiring from the pulpit of “the world’s largest Baptist church” (even then, a suspect claim). The pastor-search committee from First Baptist, Dallas, came a-courtin’. And the highest pastoral summit in the Baptist universe — that pulpit — loomed in Gregory’s sight.

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n 1964, a young preacher-boy from the west side of Fort Worth never aspired to attain the ultimate pastorate — 30 miles down Interstate 30 and a multitude of cultures away in downtown Dallas.

“When I started preaching, if people liked you, the old laity would say, ‘You’re the next Billy Graham,’” Gregory remembers. “That mantle transferred in the 1960s and ’70s to W.A. Criswell. But I never thought about [becoming ‘the next W.A. Criswell’] until people started saying it. I never paid much attention until a number of people started saying it. But when the search committee showed up, that got my attention.”

The committee arrived within a few months of when Gregory preached the SBC sermon in ’88. “I was told the late Carlos McLeod [beloved evangelism director of the Baptist General Convention of Texas and an FBC Dallas member] floated my name … maybe as a compromise candidate. I talked with them off and on for two years.”

Gregory Preaching Truett smThose discussions bore fruit the Sunday after Thanksgiving 1990, when the church unanimously called Gregory to become only its third pastor in more than nine decades. “The Spirit was bouncing all over the place. I had never heard or seen anything like that,” recalls Gregory’s longtime friend and eventual business partner, Karl Singer, who recently had joined First Baptist Dallas after about 17 years as executive director of the Willow Creek Association.

Gregory joined the church the following January. If he had carried a flag, he could’ve planted it on the peak of Baptists’ highest mountain.

Gregory, the heir, was to serve as pastor alongside Criswell, the venerated patriarch, who would be called senior pastor. Then Criswell soon would retire, and Gregory would stand alone on the summit.

Like many a failed venture, Gregory descended much more rapidly than he ascended. What happened next would take a book to tell. In fact, his memoir, Too Great a Temptation (The Summit Group, 1994), recounts it nicely. Here’s the world’s shortest Reader’s Digest version: Gregory encountered an inordinately complicated situation. Criswell refused to retire. So Gregory quit.

“It was a hard two years,” Gregory says, mastering understatement. “Looking back, I knew it was risky to go. … I was enthralled with the greatness of the pulpit, a world pulpit. I had no clue about the rest of it.”

He cites a lesson learned in hindsight: “A strong gift can take you where the absence of other gifts cannot keep you.”

“A preaching gift got me to that place,” he notes. “All the other [skills necessary to succeed] I really didn’t care about. At First Dallas, preaching is just an entrance-level requirement. … That just got you in the door.”

More than 20 years later, Gregory declines to say Criswell misled him as he considered accepting the Dallas pastorate. “I do think when I went, Dr. Criswell was ready to leave. When he actually faced the reality, it was almost impossible [for him to consider leaving].” Then, from Gregory’s perspective, remaining in Dallas soon became impossible, too.

In the summer of 1992, Criswell told Gregory he intended to stay longer. Others have since confirmed Criswell wanted to remain as pastor of FBC 50 years — an anniversary then five years in the distance. Without clearly delineated duties, the co-pastors could not co-exist, Gregory decided. Besides, partisan groups were lining up, some for each pastor. Tension mounted.

So, by August of that year, Gregory decided to leave. “About the last month I was there, I just thought about how to do it,” he reports. “I didn’t consult with anyone, and that was a mistake. … Good men in the church were trying to work it out, but I saw, myself, no solution.”

Heeding his own counsel, he rose before a Wednesday-night crowd and quit.

“From a perspective of 22 years later, I feel the Lord led me there, and the Lord led me away,” he says. “I think some of my successors would say it was a shock that helped clarify the situation.”

Nevertheless, Gregory’s resignation delivered personal and family shocks.

“The disruption of the church played into some other disruptions,” he notes, acknowledging he didn’t engage “the clearest thinking of my life” in those days. “I wanted to be alone. I wanted to hide.”

The Gregory family moved out of a half-million dollar home in the tony Lakewood section of Dallas and into a loaned townhome. Soon, he found himself in a phone booth in the Fort Worth Club, asking for a job selling “pre-need funeral plans” door-to-door for Greenwood Cemetery, where he had performed numerous funerals.

That made for what he wryly calls a “tragicomic situation.” Gregory craved privacy, but he couldn’t duck notoriety as he knocked on doors selling funerals. “Every block, people would recognize me,” he remembers. Not that his fame hurt; he made “Rookie of the Year” in 1993.

Still, a shock is a shock. “I was thrown from a big salary, a big house, and preaching on national TV to disappearing and working with commission only salespeople,” he says. “I had been promoted — over-promoted. And to go from that perch to knocking on doors, it was, to some degree, what the doctor ordered. … By my own approach, I had become increasingly insulated from the realities of the life of the typical person in the pew. … But this is where real people live.”

Vocational plummet and financial free-fall didn’t define the limits of Gregory’s travail. He watched his sons, Grant and Garrett, suffer. He and his wife, Linda, divorced. “Divorce is a tragedy. We paid an enormous price,” he says.

But at least he didn’t sell pre-need funeral plans the rest of his life. He wrote Too Great a Temptation in 1994, and that led to a job with The Summit Group, a book and specialty magazine publisher. He learned about business and excelled at editing. He even became an expert in a distinctly Texan food genre, publishing Chili Pepper magazine with his good friend Karl Singer. Gregory got on.

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ut his pulpit voice — that Voice — fell all but silent.

“From the time I left First Dallas in ’92, until ’97, I spoke very little,” he reports. “Nobody knew what to make of it. They didn’t abandon me, but they didn’t know what to do with me.”

Actually, one person still had an idea. While Gregory was pastor at First Baptist in glitzy downtown Dallas, he met the late E.K. Bailey, legendary pastor of Concord Missionary Baptist Church in gritty south Dallas. They collaborated to prevent swimming pools from closing in the African-American neighborhoods surrounding Bailey’s church. And in Bailey, Gregory found a true friend.

“When I left the church and moved into a tiny apartment in Fort Worth, the one person who kept calling me was E.K.,” Gregory recalls, smiling at the poignancy of Bailey’s persistence. “‘Gregory, you should preach,’ he’d say. It was crazy.”

Or maybe inspired. In 1997, Bailey invited Gregory to speak at the E.K. Bailey International Preaching Conference. “I didn’t know what it was,” Gregory recalls. “I thought it was a seminar for preachers.”

Instead, he walked into a ballroom at the Fairmont Hotel in downtown Dallas to an audience of 900 ministers, primarily African-American pastors.

“I spoke on 2 Corinthians 4:6 — ‘We have this treasure in earthen vessels.’ It was a life-defining moment.” The Apostle Paul’s treatise on brokenness and hope tracked Gregory’s sojourn, and his sermon took a biblical-yet-confessional tone.

What happened next mirrored Gregory’s ascension as a bright-light young preacher in the SBC. “The brothers and sisters started asking me to come preach,” he says. “I was clueless this would happen. I started preaching at churches all over the country.”

That happened because African-American churches resonated with the broken-yet-redeemed Gregory, explains Ralph West, pastor of The Church Without Walls in Houston.

“One of the African-American church’s strong points is its ability to give people second chances. Very few pastors who stand up and preach in any African-American church would disagree with that,” says West, who has known Gregory since West entered Southwestern Seminary while Gregory led Gambrell Street.

“The black church identifies with broken people,” he adds. “It is a church of redemption, a place of forgiveness. It gives the marginalized a place to find their opportunity.”

Given that opportunity, Gregory consistently delivers, West says. “Black preaching is not done just by black people,” he notes. “Joel has an uncanny ability to relate to people through other people’s stories and by revealing just enough of his own story to say: ‘I identify with you. I sit in the ashes with you.’”

African-American churches love Gregory because they still embrace great preaching, West reports. “The preaching moment — it’s not just prophetic; it’s priestly,” he says. “Joel can be prophetic, very challenging. But he can be priestly, very confident yet compassionate.”

West treasured Gregory’s preaching so much, he invited Gregory to be his summer preaching assistant so he could take an extended break. That close relationship has spanned about a decade, and their relationship has blossomed.

Their relationship also has provided another reason West admires his friend. “Joel is an incredible pastor,” he says. “We talk almost every day, and … he really is a pastor. He has hundreds of stories where he talks about how he prayed with people, won people to Jesus Christ, visited people in the hospital. His pastoral compassion often is overshadowed by his preaching, [but] he has a shepherd’s heart.”

Seasoned and softened by his experience in Dallas and the aftermath, Gregory’s sermons today differ from how Gregory preached when his star was rising. Of his rapid fall and subsequent struggle, he says: “It humanized me. It humanized my approach to the [biblical] text. It humanized my preaching. It imbued me with more of a sense of compassion, understanding and empathy with what people face. I had experienced challenge and grace. … Nothing ever helped me more.”

Dilday and West both agree.

“It’s an amazing picture of redemption,” Dilday observes.

“He himself is a wounded healer,” West adds. “He can say, ‘I have wept your tears and drank the bitter dregs of your sorrow.’ That makes him unique. Without that, he’s just a well-polished preacher. But this is soul talk. … You know he knows where you’ve been.”

Grace redeemed Gregory. A few years ago, he preached a sermon titled “How Not to Get Shook up When Your World Shakes Down” to an arena full of African-American Christians at the Hampton University Ministers’ Conference in Virginia.

“I went from being on international television to disappearing. I went from living in a mansion to a tiny apartment. I went from being everywhere to being nowhere,” he told the crowd. “I can stand today and tell you that when your life is at the corner of Rock Boulevard and Hard Place Avenue, that’s where God lets you find him.”

F

or several years, Gregory juggled publishing during the week and flying all over the nation to preach on the weekends. “Everything I was doing was unanticipated,” he says. Because he wrote a book, he landed in a busy and productive publishing business. And because he agreed to speak at a preaching seminar, hundreds of pulpits opened up to him, once again.

But Gregory still hadn’t exhausted all his surprises. About a dozen years ago, Paul Powell, dean of Baylor University’s George W. Truett Theological Seminary, called to ask Gregory if he would preach at the seminary’s pastors’ conference. “It stunned me. This wasn’t on my radar,” he remembers. He preached a confessional sermon titled “Blow the Trumpet,” about taking up ministry again. Pastors — most of them Anglo this time — packed the seminary’s chapel to hear him preach. And they did it again the next year.

Gregory Signing Books smLater, Powell and the late Frank Pollard, then a Truett preaching professor about to retire, asked Gregory to consider teaching preaching at the seminary.

“There was a long list of unlikelihoods in that,” Gregory muses. He had “wrangled” with Baylor leadership when he was BGCT president. The university changed its charter to strengthen its hand in electing its board and to diminish the convention’s influence over its largest school. Gregory joined others in opposing that action.

But after a couple of years, Gregory received a one-year teaching contract. He engaged in “wonderfully frank” talks with the seminary faculty about his theology and his personal life. He later received tenure. Now, students and faculty revere him. In the Truett Seminary community, he has experienced “a wonderful relationship that is very much like family to me.”

And on that campus, the Elizabethan orator has become a mentor and guide to 21st-century aspiring preachers. His classes fill up. Twentysomething students adore their 66-year-old prof.

“He’s a respected figure. … He’s well-liked by the students because he is such an effective communicator himself,” notes Chris McLain, a May 2014 Truett graduate and Gregory’s teaching assistant the past two academic years. “He’s memorable. I can still recall bits and pieces of sermons I heard years ago.”

Gregory epitomizes the “big idea” preaching style, describes McLain, associate pastor of Hilltop Christian Fellowship, a congregation affiliated with the Baptist General Convention of Texas near Crawford, not far from Waco. And in the seminary’s basic preaching class, Gregory drills that style — the “blocking and tackling” of preaching.

“Those are the building blocks—develop three points, apply deductive reasoning, come up with a big idea, provide solid illustrations. Everyone can use it,” McLain adds. “Even if that’s not the students’ style, and they preach narrative or inductive sermons, they can appreciate what he does and what he teaches. And he can teach their style, too.”

Gregory teaches outside the classroom, too, says David McDaniel, who served as the prof’s teaching assistant before he graduated from Truett four years ago and calls Gregory “one of the top five mentors in my life.”

“One of the things I learned from him was listening to each person’s story,” explains McDaniel, pastor to young adults at Holmeswood Baptist Church in Kansas City, Mo. “Sometimes life happens, and grace needs to be extended. And he was the first one to extend grace.”

Aurelia Davila Pratt experienced that grace directly. She took Truett Seminary’s basic preaching course only because it was required. And she chose Gregory’s class “because he’s an amazing preacher, and … I wanted to listen to him.”

Course requirements included preaching a sermon, and Pratt expected that to be a one-and-done experience. “I told my family to come hear me, because I probably never would preach again,” she says. Based on that sermon, Gregory nominated her for the seminary’s Robinson Outstanding Student Preacher Award, which she won.

“This is impossible. I only preached that one time, and that was it,” she remembers thinking. Award winners preach in Truett chapel. From that experience, Pratt received other invitations to preach. And from those experiences, she helped plant Grace Baptist Church in Round Rock, Texas, where she is pastor of spiritual formation and teaching pastor — on the preaching rotation once a month.

“That was an unexpected calling in my life,” Pratt says. “It was Dr. Gregory who opened that door for me … something so monumental. I don’t even know if he knows how profoundly he impacted my life.”

Told students are fond of and respect him, Gregory responds: “I hope that’s the case. Over nine years, I think I’ve gotten better at seeking to relate to the Millennial generation. Beyond the basic content of homiletics, I think I do have the students’ respect for longevity.”

Longevity? Seminary students look up to one of the greatest preachers of his generation because he’s been around a long time? Well, maybe they appreciate the fact he’s still a student, too.

“Dr. Gregory is always looking for ways to improve,” McLain says. “He approaches teaching with the similar tenacity that he approaches preaching. He’s continually reading textbooks. Because he cares so much, he’s respected by the students. …

“It is remarkable that a great preacher will be known as a teacher of great preachers.”

“I have a great admiration for our students,” Gregory says. “They have to go out in a postmodern, post-Baptist culture. What gave me authority as a pastor — education, ordination, denominational ties — doesn’t give them authority. … They must speak from the authority of their own integrity and transparency. That’s taught me a lot.”

So, prof and students teach each other, he adds. “I teach them the timeless elements of crafting sermons. They have taught me about living and communicating in this generation.”

Gregory revels in what he calls “the great unity of Truett.”

“In 50 years, I’ve never seen an institutional fellowship like this school,” he explains, talking about the “unified bonds” that tie administrators, faculty and students together in shared purpose.

And Truett Seminary reciprocates Gregory’s affection, reports David Garland, interim provost at Baylor, dean of the seminary during most of Gregory’s tenure and a faculty colleague.

“Our students are serious about preaching. In him, they see an incredible example,” Garland says. “He also engages students particularly well, teaching them to tap their own gifts. And I can’t get over how much he speaks, but he never misses a class.”

Garland also notes Gregory is a great friend, who has “fit in extremely well” with Truett’s highly collegial faculty.

Another stream of grace blessed Gregory about nine years ago, when he became friends with Bill Crouch, then president of Georgetown College in Kentucky. Crouch had reached out to alumni of Bishop College, a historically African-American school formerly located in Marshall, Texas, and then Dallas, which closed in 1988. Crouch asked Gregory to become a distinguished fellow of Georgetown and to direct the Proclaimers Place seminars, which provide intense preaching education. About 900 students, most of them African-American, have participated in 70 seminars in 14 states and abroad, including Oxford University in England.

In addition to teaching at Truett Seminary and working with Georgetown College, Gregory leads Gregory Ministries, which enables him to fill pulpits across the nation and abroad. Last year, he taught or preached 200 times in 20 states and at Oxford and in Rome.

“It’s amazing what has happened,” Singer, chairman of Gregory Ministries, says of Gregory’s work among African-American churches, particularly Proclaimers Place. “There’s nothing quite like it. … We’re basically asking for a leading from God for how he wants us to broaden the ministry in the African-American church. We’re strategizing. …

“There’s a peacefulness about him now that had to be rebuilt with God’s grace. [But] right now, Joel is in a better place than at any time I’ve known him—25 years. He’s doing great work, … and he can continue to work as long as he has the health and drive to do it.”

Gregory now is married to Joanne Michele Gregory, who was born in Paris, where her father was the military attaché in charge of security, and grew up in Seattle. She attended Bible college in Tacoma, Wash., and graduated from Baylor. The mother of two adult children, she is a registered nurse and a signer for the hearing impaired.

This summer, his African-American sisters and brothers led in celebrating his 50th anniversary in the ministry. A gala worship service at The Church Without Walls in Houston marked the event in mid-June.

After Gregory’s fall from the famous Dallas pulpit, he understandably assumed his ministry had ended. During the long years of absence in the mid-’90s, he logically reckoned his voice had been silenced.

But the grace Gregory preached fell on his own ears and sustained him. First, it sounded like E.K. Bailey’s voice, and then Paul Powell’s, and then Bill Crouch’s, and ultimately a whole chorus of “Amens” and “Hallelujahs” and “Preach its.”

“I’m very thankful for the grace that has been extended to me in all that has happened to me,” he says in a voice far softer than the orator’s preaching instrument. “The surprises have been on the up side — and that is how gracious people have been to me.”

Source:: http://abpnews.com/ministry/people/item/29220-the-rise-and-fall-and-rise-again-of-joel-gregory

    

4 Wicked Ways the Enemy Puts You to Sleep

Where was the church when prayer was taken out of schools in 1962? Or when abortion was legalized in 1973? Or when same-sex marriage started to gain momentum to the point that Christian businesses are persecuted for refusing to bake a wedding cake for a gay couple?

Put another way, when did the church fall asleep? What caused the church to fall asleep? And how can we wake up the so-called sleeping giant? I don’t have all the answers, but what I do know is the church didn’t fall asleep overnight. I recently penned a column called “When the Enemy Lulls You to Sleep” that recounts how evil Delilah lulled mighty Samson into slumber. Of course, Samson was living in compromise, which opened the door to Delilah’s seduction.

Paul clearly warned us not to be ignorant of the devil’s devices (2 Cor. 2:11), which implies the Lord will reveal the enemy’s devices, schemes, plots and plans if we walk in connection with His heart—and that’s where many of us miss it. If we are living in compromise, we’re likely to become spiritually drowsy—but we won’t fall right to sleep any more than we enter deep sleep the second our head hits the pillow.

Even if the enemy does lull us to sleep through weariness, apathy, compromise or blatant sin that threatens to sear our conscience like a hot iron, the Holy Spirit is simultaneously working to convict our hearts so we’ll wake up. Of course, it’s easier to wake up when you are just drifting off than when you are in a dream state where reality is skewed.

4 Stages of Sleep

There are four stages of sleep, and each one is telling when paralleled to the spiritual realm. During Stage 1, your eyes are closed and, according to WebMD, there’s a reduction of activity.

From a spiritual sense, this activity reduction could be caused by weariness, apathy, compromise or sin. Our eyes are closed. We don’t want to see it—we may even justify it. The good news is it’s easy to wake up without much difficulty during stage 1. The bad news is this stage doesn’t last long, so the opportunity to shake yourself loose from weariness, apathy, compromise or sin is short.

Stage 2 is a light sleep. WebMD reports there are peaks and valleys, or positive and negative waves, as the heart rate slows and body temperature decreases. At this point, experts say, the body prepares to enter deep sleep. Catch that! Your heart rate slows and your body temperature decreases. Can you see the spiritual parallel? In Stage 2, your heart is not on fire for Jesus as it once was. Your love is growing cold. You are in a dangerous place.

Stages 3 and 4 are what WebMD calls the “deep-sleep stages.” This is when you dream; this is when you are disconnected from reality. You don’t see things as they really are—or you don’t see anything at all. During stage 3 you may sleepwalk. It looks like you’re going along with the church crowd, but you are actually sound asleep. In stage 4, voluntary muscles become paralyzed. You may not hear sounds in the waking world or respond to activity in the environment around you. If you are awakened, you may be disoriented.

Sleeping at Critical Times

The church needs to wake up, open its eyes wide, pray and take acts of courage to ignite revival, awakening, reformation and transformation for the glory of God in our nation. We cannot be like the disciples who fell asleep at critical times—even while the Son of Man was being betrayed into the hands of sinners (see Matt. 26:45).

Antichrist spirits are rising, persecuting Christ and His church while we snooze. Some may be sleeping from sorrow (see Luke 22:45). Others may be slumbering after devlish Delilahs found a way to lull them to sleep through a compromised life. Still others may be sleeping because the devil has brought weariness to their soul and they failed to respond to Christ’s invitation to come to Him for rest (see Matt. 11:28).

No matter whether you are in a deep sleep or just dozing off, I offer you this admonishment: “Now it is high time to awake out of sleep; for now our salvation is nearer than when we first believed” (Rom. 13:11). And for those of you—the remnant within the remnant—who are wide awake, sounding the alarm, and interceding for the slumbering masses, take heart in these words from revivalist Leonard Ravenhill:

“Some Christians have already hung their harps on the willows, and yet others seem to delight in speaking of the Church’s present lapse as a proof of divine inspiration. But I myself believe that if the Church will only obey the conditions, she can have a revival any time she wants it. The problem of the Church is the problem in the garden of Gethsemane—sleep! For while men sleep, the enemy sows his seed through his cults. Lest men sleep the sleep of eternal death, Oh arm of the Lord, Oh Church of the living God, awake!”

Jennifer LeClaire is news editor of Charisma. She is also director of Awakening House of Prayer in Fort Lauderdale and author of several books, including The Making of a Prophet and The Spiritual Warrior’s Guide to Defeating Jezebel. You can email Jennifer at jennifer.leclaire@charismamedia.com or visit her website here. You can also join Jennifer on Facebook or follow her on Twitter.

Source:: http://www.charismanews.com/opinion/watchman-on-the-wall/45404-4-wicked-ways-the-enemy-puts-you-to-sleep