BaptistLIFE Spring 2019 by Baptist Convention of Maryland/Delaware

SPRING 2019

Newsjournal of the Baptist Convention of Maryland/Delaware • baptistlifeonline.org

IN THE WORLD NOT OF THE WORLD A Short Survey of Biblical Apologetics SEE PAGE 16

Baptist Convention of Maryland/ Delaware

Mark Dooley

Kevin Smith

PREACHING

ROUNDTABLE

SPEAKERS

Join fellow BCM/D pastors and teachers to hear from and dialogue with nationally-known preaching leaders, and to strengthen your preaching and teaching skills in various genres of Scripture.

April 26, 27 June 20, 21, 22 August 22, 23, 24

Cost to register is $5.00 (includes cost of meal) For more info and to register visit: bcmd.org/preaching David Prince

Michael Pohlman

Allan Moseley

SBTS, Professor of Christian Preaching

SEBTS, Professor of Old Testament and Hebrew

Email: Mark Dooley – mdooley@bcmd.org Call: 240-577-1601

Table of Contents

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Night to Shine :What About Those Who Cannot Attend 10

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An International Mission Trip 12

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Why you should consider going on a international mission trip.

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A Short Survey of Biblical Apologetics

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The modern apologist stands on the shoulders of faithful Christians from previous generations

BaptistLife Perspectives President's Letter

Reflection On Two Decades of Campus Ministry

In the Neighborhood but not of the Neighborhood

What Churches Can Learn From Paul’s Defense Before Felix Camp “lit a fire in me"

Transitions and Recognitions

Letters to the Editor (LTTE) do not reflect the views or opinions of BaptistLIFE. We prefer letters from Maryland and Delaware. Only letters marked clearly for publication as a LTTE, signed with addresses will be considered. Please include a daytime telephone number for verification purposes. Letters may not exceed 300 words. Letters attacking churches or individuals will not be published. Letters will be edited for clarity, BaptistLIFE style and space considerations, but not for content. We regret that we cannot respond to all letters not accepted for publication. BAPTISTLIFE is a member of the Association of State Baptist Papers, Baptist Press News and Evangelical Press Association and is printed by Delmarva Printing in Salisbury, Md.

Baptist Life Perspectives

KEVIN SMITH Executive Director Baptist Convention of Maryland/ Delaware

13 “You are the salt of the earth. But if the salt should lose its taste, how can it be made salty? [a] It’s no longer good for anything but to be thrown out and trampled under people’s feet. 14 “You are the light of the world. A city situated on a hill cannot be hidden. 15 No one lights a lamp and puts it under a basket, but rather on a lampstand, and it gives light for all who are in the house. 16 In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven. (Matthew 5:13-16 (CSB))

e cannot escape, hide, or retreat! Christ’s followers are called to be in this world, but not of this world. As the US society around us becomes more secular and increasingly hostile to Biblical Christianity, we must resolve to obey the Great Commandment and the Great Commission in this present setting. We do not get to choose our moment. Whether we are in the early church era immediately following the resurrection of Jesus, or the Patristic era of the African bishop Augustine, or the prophetic era of Chrysostom’s medieval pulpit, or the modern era after the Renaissance and Darwinian naturalism, we must be saltand-light witnesses as Jesus taught in His Sermon on the Mount (Matthew 5:13-16).

In this edition of BaptistLIFE, a scholar and several BCM/D pastors challenge us to think about apologetics (making a defense of the Christian faith). In the early church, the church fathers focused on grounding the word of God in the local church, while the apologists focused on defending the Christian faith in the broader Roman Empire. The same two functions are necessary, and often overlap, as we continue to be Christ’s followers who are in this world…but, in a sanctified, godly way…definitely not of it. Grace to you,

I am not praying that you take them out of the world but that you protect them from the evil one. (John 17:15 (CSB))

Brother Kevin

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Christian Liberty and the Law

DR. HAROLD M. PHILLIPS

President Baptist Convention of Maryland/ Delaware

The Apostle Paul told the New Testament Church at Corinth, “All things are lawful unto me, but all things are not expedient (beneficial): all things are lawful for me, but I will not be brought under the power of any.” (1 Cor. 6: 12 (KJV))

ometimes, the New Testament believer has a hard time distinguishing the line between right and wrong. Some hold up the law, and others cling to the word "grace". At Corinth, many of the new believers had been raised in environments that were outside, or even opposed to, the will of God. After the people of Corinth became believers in Christ Jesus as their Savior, navigating through the rights and wrongs became a challenge for them, and it is a challenge for you and me. As citizens of Heaven, but residents of this world, some decisions that we face as New-Testament believers have nothing to do with the law. Should I drink socially? Should I get a tattoo when all my friends seem to be getting them? What about living together before marriage? Everyone seems to be doing it, even some people who say they are believers in Christ. Some preachers rail against it, and others do not seem to think it is such a big deal. The Corinthian Church was struggling with similar issues. Paul instructed them that all things are lawful for the believer, being redeemed for eternity by the blood of Christ Jesus, but all things were not beneficial for the believer. In other words, choosing to do like the world around you is not going S PR IN G 2 01 9

to condemn you if you are truly a bloodbought, born-again believer. The fact is that all blood-bought believers fail at one time or another. We are going to heaven when we die because we are in Christ Jesus, but there is another side to this believing life. Christ Jesus has set us free from the law, and He has also set us free from the chains of sin. Why would we willingly chain ourselves to the dead works from which Jesus died to set us free? Yes, you can do those things – but why would you? A great example of this is Abraham. In James 2:23, James declared that “Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.” Abraham was making day-to-day decisions like we are. Faced with what to do about a barren wife and a promise from God of fatherhood, he chose to have a child with Hagar, his wife’s handmaid (a lawful way to deal with the need, but not a spiritual way). Although lawful and even common in his day, it was not a choice that would declare him faithful to God before his family, friends, neighbors and, most importantly, himself. Abraham made a worldly choice, and even though everyone else faced with his challenge did what he did, it was not beneficial for him, because of who he was. This choice did not condemn Abraham, but it did hurt his legacy of obedience and create

many problems for the ones who would follow him. God had called Abraham to a different standard than the rest of the people of his day. Paul was trying to help the believers at Corinth understand this as well. Like Abraham, who lived and served God before the law, we live and serve God after the law, and our choices declare our beliefs. The decisions we make in everyday life may not condemn us because we are in Christ, but they either bring glory to our Savior, or shame. Like Abraham, our decisions either help us in our quest to bring glory to our King, or fail us and declare our self-centered commitment to a failing and enslaved world. Let us make choices that declare our relationship to a holy God. Let us declare our King and fulfill what we are called to do. Then, hopefully, we can say as Jesus did in His prayer in John 17: 4, “I have glorified thee on the earth: I have finished the work which thou gavest me to do.” Jesus declared that He came to represent His Father, and He would say and do what the Father sent Him to say and do. Let us do the same. Choose well, my fellow servants. Choices have consequences, big and small, and sometimes the decisions that we think are small become the big ones.

Blake Hardcastle Reflects On More Than Two Decades of Campus Ministry By Sharon Mager

lake Hardcastle remembers the day he interviewed with the Delaware Baptist Association (DBA) for the Baptist Collegiate Minister position at the University of Delaware and he chuckles. Planning to meet then DBA Director of Missions Jim McBride, he anxiously found himself in a room of ten, all waiting to meet and question him. That’s because seven others previously held the position over a ten-year period, Hardcastle explains. “This time, they wanted someone with ‘staying power’.” They got that in Hardcastle, who has served in the position for 23 years. In 2015 he additionally took on the role as the Baptist Convention of Maryland/Delaware Collegiate Ministry Consultant, overseeing the campus ministries throughout the convention. A lot has changed over the years. Hardcastle and his wife, Jenny, have had three children—Nate, Jack, and Sam, now teenagers who will be old enough to attend college in the not-too-distant future. Working with students, befriending them, caring for them, Hardcastle has watched as they’ve had to face evolving challenges, as technology permeates nearly every classroom, and as students increasingly long for moral truth. His ministry strategies have changed, but his determination to stand on the Gospel has only grown stronger as culture has shifted. “I had no master plan at the beginning,” says Hardcastle. He visited churches and got to know pastors and other leaders, building bridges. “I just had grand ideas that God would bless this, and that dozens of people would show up.”

He was right; God did bless the ministry, but it took time and support from the association and churches to provide the foundation the ministry needed to grow. MINISTR Y HIGHLIGHTS Hardcastle says three events gave the ministry the momentum that has brought it to where it is today: getting a building, creating an associate’s role, and developing a ‘long view of discipleship.’ In 2000, the DBA purchased property on the Delaware University Campus, giving the Baptist Student Ministry (BSM) a physical presence. “When you have a building and a sign you move from the perception of being a ‘weird cult,’ to being ‘legitimate’ in the psyche of college students and the administration,” Hardcastle says tongue in cheek. Due to the new building, participation swelled almost immediately from a dozen to over 30 students. Another huge help was the creation of a ministry associate’s role, working in partnership with Ogletown Baptist Church.

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The kids have not become more sinful, they just shifted their sins, and they’ll shift again. The Gospel remains the same. Emily Troutman was the first associate in 2005. Hardcastle emphatically says that he didn’t know how much help an assistant would provide, especially a female who could relate and minister to the girls. “My wife could do a little bit, but we had kids, so it was difficult. Having someone here to speak truth into the lives of the young female students dramatically changed how we did ministry. It also changed my view of college ministry. I think at least two people, representing both sexes, should minister on campus.” O P P O RT U N I T I E S A N D C H A L L EN G ES Hardcastle witnessed incredible technological changes through the decades. When he first started collegiate ministry, cell phones weren’t in use, and most people had AOL dial-up modems. “AOL instant messenger was very popular,” says Hardcastle. It provided an opportunity to connect to students in a whole new way and opened many doors. When Facebook came on the scene it was only available to those with a .edu address, perfect for Hardcastle to build even more bridges. “As technology adjusts, we have to adjust. Most of our communication is through Instagram and direct text,” Hardcastle says, adding he’s heard students say their grandparents are the ones on Facebook! Technology is good and bad, he says. Regarding cell phones, they’re practical for keeping in touch but there are obstacles. “It’s the new smoking. If there’s a lull, they’re drifting toward their phones. It’s always in their hands, and they’re checking it. Students are with you, but not present,” he says.

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“People cannot be alone; they cannot contemplate. They can’t do what the Psalms say—Selah.”

lasting change. You have to respond in a Biblical, loving way. We must move toward them in love and truth.

“That makes the personal connections even more important,” he says. Building one-on-one relationships bridges the distance between ‘hi,’ and ‘how are you’ to more in-depth, stronger conversations, leading to friendships, sharing the Gospel, and discipleship.

“In the 90s, the drinking parties were the places to be. Now not as many of them get plastered, but they will get high. Now alcohol is unhealthy; marijuana is natural. “The kids have not become more sinful, they just shifted their sins, and they’ll shift again.” The Gospel remains the same.

C ULTU RAL CHANGE S Adjusting to cultural changes is another issue. “I’m going to assume that students coming to the university, whether they’re Christians or not, are going to be personally okay with marijuana. They don’t see it as a problem – period. Marijuana in some ways is more common than cigarettes.” Regarding sexuality, Hardcastle explains, “They may not have same-sex attractions, but they have a hard time seeing how it is loving to be against it. If you’re not conversant in sexual brokenness and framing a Biblical response, you’re missing out. “When I arrived on campus in 1996, Internet pornography wasn’t much of a thing. Now, I assume from the beginning that pornography has had a significant impact on them. “You can’t say, ‘just stay away from these sins’ and expect

E VA N GE LI S M A N D D I S C I P L ES H I P “Evangelism has been a core part of campus ministry for 70 years,” Hardcastle says that ‘In the ’50s and ’60s, the strategy was, “tell the Gospel,’ then in the 70’s to the 90’s it was, ‘let’s show them how to live.’ Now, it’s balanced between evangelism and discipleship, he explains. Students meet for Bible studies, worship, and they learn to share their faith through mentorship and experience. “Part of the process is talking over coffee, and then moving to, ‘let’s do what we’re talking about.’”

explains, “It’s like investing and investing but you don’t see a return until maybe the second year out of college.” Ogletown Baptist Church (OBC), a strong supporter of BSM in Delaware, has done just that – they’ve invested long term, and now they’re reaping the interest. “A majority of their youth workers are former collegiate ministry students,” Hardcastle says. Also, one of their elders and some deacons were involved in BSM. “Curtis Hill (pastor of OBC) is reaping a return on an invest-

ment his church made years ago.” Hardcastle referenced Drew Landry, a former pastor of Ogletown Baptist Church, who led the church in committing to campus ministry and Hill continues that commitment. When a church accepts that they’re not looking at immediate returns, there is space for growth to occur. Roots are established. God blesses the collegiate ministry and the church and one day, perhaps even in heaven, they’ll see the harvest.

LO NG-T E R M I NV ESTM EN TS Churches’ investment in collegiate ministry is invaluable, Hardcastle emphasizes. Hardcastle stresses that those involved in collegiate ministry must take a longterm view of discipleship. He goes on to explain the three core values of the ministry: reaching students with the truth of the Gospel, discipling them to maturity, and connecting them to a local church. Hardcastle compares the ministry effort to a certificate of deposit at a bank. He

You have to respond in a Biblical, loving way. We must move toward them in love and truth. B A PT IST L IF E

In the ’50s and ’60s, the strategy was, tell the Gospel, then in the 70’s to the 90’s it was, let’s show them how to live. Now, it’s balanced between evangelism and discipleship...

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Night To Shine: What About Those Who Cannot Attend? By Tom Stolle

had the pleasure of attending the Delmarva Night to Shine celebration, a prom for individuals ages 14 and up, organized by Grace Seaford Church and held in Bridgeville, Del. It was an amazing experience! It was wonderful to see approximately 65 very special guests, 150 volunteers and numerous parents, family members and caregivers of the guests celebrate together. It was a night just for them.

However, my heart grieves for many very special individuals and families that cannot participate in a Night to Shine. Please allow me to explain. Not all individuals that are affected by certain intellectual and/or developmental disabilities can handle attending a prom. For some individuals, the crowd of unfamiliar people and the loud music played for the enjoyment of guests dancing creates an environment that some affected by a disability would not find enjoyable or celebratory.

As the guests celebrated, I saw some family members laughing, some crying tears of joy and heard numerous expressions of thanks from the loved ones of the guests for making this special evening available.

I began to think: What would a “Night to Shine” (not in the Tim Tebow Foundation sense of the phrase) look like for my son or individuals like him? How can these individuals experience the feeling of love and expressions of value from their community? Surely the God of the universe has created all of us with a purpose and wants us all to feel respected and valued.

The smiles were precious and abundant. For the smiles to be a part of an event that exalts the name of Jesus was even better. For the special guests and their loved ones to hear that God loves them and He has a purpose for their lives is priceless. I believe in Night to Shine. I believe in what it represents. I served on the organizing board of the Grace Seaford Church Delmarva Night to Shine, assisting with its planning, promotion, and production. I will continue to encourage churches to participate in this ministry. I will assist churches that desire to get started. God uses Night to Shine to touch hearts and change lives. I praise God more churches get involved every year.

I think the answer is found in the principle of loving people ‘where they are at.’ Imagine how followers of Jesus could make a profound Kingdom impact simply by practicing what is written in Philippians 2 (NLT). Verse 1 records, “Is there any encouragement from belonging to Christ? Any comfort from his love? Any fellowship together in the Spirit? Are your hearts tender and compassionate?” Verses 3 and 4 state, “Don’t be selfish; don’t try to impress others. Be humble, thinking of others as better than yourselves. Don’t look out only for your own interests, but take an interest in others, too.”

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For those in your life (God has placed them there for His purposes), are you willing to go to them to provide a word of encouragement? Are you willing to tell them that you love them? When things get difficult or perhaps behaviors become challenging, are you willing to look past those challenges and express the love for them that God gives to you? Are you willing to, as scripture says, think of them ‘as better than’ yourself? The journey of disability can be a lonely road. Families face challenges that most individuals don’t understand. They can be faced with choices that no parent should have to make. Because of the severe challenges, many of these families due to the crisis must turn their attention to an immediate crisis, which in many cases can go on for years. Sadly, relationships outside of the immediate family can suffer and die as these families must devote enormous attention to internal challenges at the unfortunate expense of external relationships.

their moment. If you love them, listen to them, encourage them, help them, be available to them and ask God to reveal to you how you can better serve them. You can make a difference in their lives. This type of personal ministry is crucial. Perhaps some individuals that you encounter that have severe challenges may not be able to attend a Night to Shine. However, your love and service to those very special people may allow them, just for a moment, to shine. It may not be public, it may not be celebrated, but the God of the universe sees. The family will love you back for it. Perhaps for some, that’s what their personal ‘night to shine’ may look like.

Tom Stolle serves as BCM/D Associate Executive Director

Perhaps for these individuals that you meet in your neighborhood, your community or in your church, you can give them

The smiles were precious and abundant. For the smiles to be a part of an event that exalts the name of Jesus was even better. S PR IN G 2 01 9

An International Missions Trip? By John Gauger

hy should I consider a short-term, international mission trip now?

The first reason is the Great Commission (Matthew 28:19-20). God commanded all believers to go to unbelievers so they might hear the Gospel and find new life in Christ. Anyone who has the health to travel and the ability to take off 10 to 15 days from their regular schedule, should consider it. A second reason is the BCM/D has a new partnership in east Africa. The easiest time to consider a short-term missions trip is when others will be going to the same country in a season of partnership. There are opportunities already arranged and systems are set in place where volunteers can find transportation, translators, food and housing. There are also more ways to find information, and someone else has already negotiated the partnership for you. I’ve been on more than 40 short-term mission trips. But my first was during a convention partnership. Short-term mission trips provide many benefits to the volunteer, to the church and to the cause of Christ such as: • The volunteer gains a deeper

understanding of the world with first-hand experience. • Others will see the volunteer as a

better witness at home since they have global experience.

• The volunteer is better able to relate to

similar folks in the U.S. (e.g. If you go to Africa, you are better able to understand and relate to African nationals in the U.S. You’ll may notice more than you realized were here). • Volunteers learn things overseas

that grow their own church at home. Volunteers discover gifts or abilities they did not know. They find their faith stretched, and their comfort zone expanded. What is learned overseas often results in new energy and ideas for ministry at home. • International missions builds the church

as it challenges youth, college students and other adults to do more for Christ. Young people are not interested in ‘keeping the doors of the church open.’ But many, sparked by short-term international ministry, will gladly invest their life in others with enthusiasm. • Synergy - Our presence working with

partners overseas is so often used by God to accomplish more than we or our partners could do by ourselves. The total impact may be greater than the sum of our efforts. Our partnership with Puebla state in Mexico was a huge example of that. • The unchurched are unimpressed with

churches whose main purpose is merely to keep their own doors open. The work of even a single volunteer can begin to change a church’s reputation in a very positive way.

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The work of even a single volunteer can begin to change a church’s reputation in a very positive way.

• Through the volunteer, the church becomes more aware of

how many people are unreached and of what God is doing in the world. • Prayer times can grow. At our church, we request participation

in prayer meetings for the spiritual part of preparation for a church-supported mission trip, as the Lord allows. People, who learn that prayer is critical for an international mission team, tend to grow in their prayer life. Attendance at our church’s prayer meeting largely consists of current and former volunteers for short-term mission teams. • Through the volunteer, the church gains a better understanding

of the centrality of God’s heart for others and becomes more aware of the importance of the work of our missionaries and of churches in short-term mission trips. • A church without commitment to ministering to others is a

church open for squabbles. I’ve seen a church invest heavily in a short-term mission trip lose interest in petty problems so they could focus together on supporting a short-term missions team.

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• A church supporting short-term mission trips can grow

in generosity. • Our missionaries tell us they cannot do the job on their own

and are greatly encouraged when volunteers join them, not to watch, but to serve. • People overseas may come to Christ and/or be encouraged in

their spiritual walk because you cared enough to learn and serve. Why now? Now is always the right time to step out for the Lord and grow. And, time surely is short. Every year, countries that were open to the Gospel are closed by political or religious changes. The area where our church has ministered most recently just closed to all westerners. Three others where we have ministered are now less responsive to the Gospel. We want to plan wisely. But we should never put off till tomorrow what God wants us to do today.

God commanded all believers to go to unbelievers so they might hear the Gospel and find new life in Christ.

For more information email Rosalie Chesley, rchesley@bcmd.org, or call 800.466.5290 x235

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A Short Survey of Biblical Apologetics By Dan Dewitt

he modern apologist stands on the shoulders of faithful Christians from previous generations. That is because apologetics is a basic expectation for every believer in every generation. As one apologist noted, preaching the Gospel is “inseparable from defense [of the Gospel].” 1 Every person whose life has been transformed by Jesus is necessarily an apologist, someone called to proclaim, explain and defend the Good News. All followers of Jesus are obligated to give a well-reasoned explanation of his or her hope in Christ (1 Peter 3:15). The Apostle Peter says to give a reason for the “hope that is within you.” This calls for, not a presentation of abstract and detached arguments for Christian hope, but a deeply personal account. Every Christian should be able to give a simple explanation of how they first believed the grace of God in Christ: an objective reason for their hope in God. R.C. Sproul’s definition of faith as well-reasoned trust2 is helpful to understand what Christians mean when they say they hope in God. The word “trust” implies that faith is not unreasonable, as we usually trust things for which we have good reason. Yet, trust goes beyond reason. Trust communicates that Christian faith is no blind leap, it is not mere existential wishful thinking. Trust is a response to someone who has proven himself or herself to be trustworthy. The Bible is filled with references to the trustworthiness of God and His Word.

THE GE NE S I S O F A P OLOG ETI C S The late agnostic scientist Stephen J. Gould thought that religion and science speak of, to and from separate domains. He described religion and science as two ships passing in the night. “Science gets the age of rocks,” he wrote, “and religion the rock of ages; science studies how the heavens go, religion how to go to heaven.” 3Both skeptics and Bible-believing Christians alike have rejected Gould’s description, as the Christian religion does make claims about the physical world and not merely about internal human values. The Bible has plenty to say about the physical world, such as, “In the beginning God created the heavens and the earth....” The Bible lays claim, not on some part of humanity, but rather, on the

entirety of the Cosmos. That is why I believe that all creation passages in the Bible are fundamentally concerned with two things: authorship and ownership. God made it all, and He is the boss. As Abraham Kuyper reminded us, “There is not a square inch in the whole domain of our human existence over which Christ, who is Sovereign over all, does not cry, Mine!”4 This is of course not a persuasive line of argument for someone who rejects the authority of God and the Bible. But it is indeed the point of the Bible. The celebrity atheist, Richard Dawkins, glibly responded to Christian apologist John Lennox that the Bible’s accuracy about the origin of the universe was of little importance.5 The Cosmos either did or did not have a beginning, he reasoned. His point was that the Bible being right was as coincidental as flipping a coin and guessing correctly as to on which side it might land. Lennox, never at a loss for wit, conceded the odds, but reminded Dawkins that it was the Bible, not secular scientists, which was on the right side of the issue, literally, since the beginning of time. Lennox is right to start with the beginning. If the time, space, matter and energy universe had a beginning that would suggest that something outside of time, space, matter and energy brought it into being. It is not a leap of logic to suggest that the source of the cosmos is eternal (outside time), omnipresent (outside of spatial constraints), spirit (immaterial), and omnipotent (all powerful).6 As Edgar Andrews, emeritus professor of materials at the University of London, says, “the hypothesis of

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God accounts for the world in which we find ourselves as thinking and feeling beings who care both for physical realities that science seeks to explain, and for all the immaterial things like love and justice that are outside the scope of science, but are the very things that make life worth living.” 7 To be clear, the Bible does not begin with an apologetic for God. It begins with an assertion, “In the beginning God created . . . ” (Gen. 1:1). The Bible operates on the belief that God exists, and that His existence cannot ultimately be denied —though it can be suppressed (Rom. 1). Nonetheless, apologetics is ubiquitous in the Biblical corpus. For example, the Biblical writers draw upon creation as itself serving an apologetic function. In this way, creation tells a story. It speaks of the glory of God (Psalm 19). Yet it also reveals the wrath of God to those who exchange the glory of the Creator to serve and worship the creation (Rom. 1). The glory and wrath of God are an inescapable message revealed by the heavens. Even skeptic scientists sometimes concede this cosmic pull towards something outside of nature. Take, for example, the late agnostic scientist Robert Jastrow, who worked for NASA. Jastrow felt that the existence of a finite universe like ours points to something outside of nature, something supernatural. As Jastrow said, the existence of the universe is itself empirical

To understand God’s world, we must begin with God’s Word. We cannot understand who we are until we first understand who God is (Psalm 8). We cannot understand who God is until we understand Scripture (Romans 10). Every thinking person must come to terms with the God of creation as revealed in the Bible. Our relationship to the Creator is the most important thing about us.

RE DE MPTIV E HISTO RY AS AP O LO GE TICS After explaining the origin of the universe, humanity and sin, the Bible provides an account of God’s redemptive work through the choosing of a people, the nation of Israel. Like the creation of the world, the chronology of the nation of Israel is presented as an historical account of God’s activity in the world. As Timothy Paul Jones explains, “The first report we have of God calling a human being to write was when God commanded Moses to write what he heard (Exodus 17:14, 24:4-7). And so, Moses recounted the story of God’s work with humanity all the way from the beginning of time up to the people’s entrance into the Promised Land.” 11 This true story of a nation in the Arab world, chosen by God, provides invaluable apologetic resources to us today. This Bible explains that the account of the nation of Israel is documented so that future generations might know the words and works of God (Psalm 78:6). The Biblical apologist is able to use

The Bible lays claim, not on some part of humanity, but rather, on the entirety of the Cosmos. proof of the supernatural.8 Historically9, philosophers and scientists who preferred a model of the universe without reference to the supernatural have advanced and defended the eternality of the cosmos. That is why Carl Sagan’s famous quote, “The cosmos is all that is, or ever was or ever will be” 10 should be seen as a declaration of worship. It is clear why many skeptics would prefer this model. If the universe did not have a beginning, if the cosmos is all that ever was, then references to something outside of the natural world would be unnecessary, they reason. However, this interpretation of the cosmos as existing by and for itself is without a scientific basis. Science does not support the idea that the cosmos is all there ever was. The facts point the opposite direction. Numerous discoveries have demonstrated that the cosmos had a beginning. Even scientists such as Albert Einstein, who was at first reluctant to accept that the universe was not eternal, was finally convinced. Of course, this is the claim the Bible has made from the very beginning.

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redemptive history in the very way Scripture does, to point future generations to the faithful Creator who offers salvation to all who believe, who fulfills His promises and who sustains His people. In addition to the history of Israel recorded in Scripture, the historical evidence left in the nation’s wake, accessible through archeology and extra-Biblical literature, is extremely helpful for apologetics. Like other extra-Biblical evidences, archeology is not fundamental to Biblical apologetics, but should not be ignored or neglected. Why would we refuse to search for buried treasures when we have been given a reliable map? God’s real work in the real world left the very kind of evidence you would expect of any civilization that takes up real estate, makes military conquests and builds stuff. Israel left a trail of breadcrumbs: towns, villages, battlefields, tombs, temples and cities. Figuratively speaking, God left footprints in Palestine. As the Nobel Prize winning archeologist Nelson Glueck makes plain, “It may be stated categorically that no archaeological discovery has ever controverted a Biblical reference. Scores of

archaeological findings have been made which confirm in clear outline or exact detail historical statements in the Bible. And, by the same token, proper evaluation of Biblical descriptions has often led to amazing discoveries.” 12 THE S O U N DT R ACK OF TH E B I B L E: THE P S A LMS A S AP OLOG ETI C S This story of redemptive history is captured poetically in the Psalms. These songs are a microcosm of the entire Bible. In this way, the Psalms function like the Soundtrack of the Bible. They unpack God’s role in creation and redemption. The five books of Psalms are organized to tell the story of God and man. These “holy songs,” as Jonathan Edwards described them, are “nothing else but the expressions and breathings of devout and holy affections.” 13 The Psalms speak our language. They describe the longing for the holy in the midst of the unholy. In these 150 songs, we find every human experience. These are the sorts of themes often referenced in cultural and literary apologetics. The apologist is able to show how the Bible explains what it feels like to be human, in a manner far superior to alternative worldviews. C.S. Lewis often appealed to the explanatory power of the Gospel as an apologetic, “I believe in Christianity as I believe the sun has risen: not only because I see it, but because by it I see everything else.” 14 The Psalms do not sugarcoat what authentic faith looks like in a cursed world. Consider the Biblical depiction of suffering. Between one-third to one-half of the Psalms are songs of lament, songs of suffering. But these inspired songs also speak of hope. In “Israel’s hymn book,” we find an apt description of what it means to be human while living in a fallen world and yearning for our coming King. The Psalms speak of a Kingly Deliverer who will suffer, but, in the end, gain victory over the enemies of God and offer salvation to the people of God. Though the primary goal of the Psalms is the glory of God, these songs also provide an apologetic function of outlining Israel’s history, explaining the human experience and providing prophetic

details regarding the fulfillment of God’s promised Messiah King. The New Testament authors regularly point back to the Psalms, showing how Jesus is the fulfillment of this expectation. In this way, the New Testament demonstrates an apologetic use of the Psalms of speaking to and defending the person of Jesus as the Messiah predicted in the Old Testament. Brian Morely makes this point in his book “Mapping Apologetics: Comparing Contemporary Approaches,” “The New Testament reflects important apologetic themes found in the Old. For example, Christ clearly and repeatedly appeals to prophecy to show that he represents the true God.” 15 A VOI C E IN THE W ILDE R NE SS: TH E P RO P HE TS AS AP O LO GISTS The Old Testament prophets served to warn the nation of Israel of God’s judgment and to encourage them with a vision of God’s promises. The New Testament writers apply many of these Old Testaments prophecies to Jesus. The apostles understood and preached that Jesus is the fulfillment of the promises of the old covenant. That is why the Apostle Paul calls Jesus the “final Adam” – the promised child in Genesis 3:15; the son of Eve, who came to crush the serpent’s head. The trajectory of the Old Testament is the cross, the resurrection and the appointment of the rightful King. The law, the wisdom literature and

To understand God’s world, we must begin with God’s Word.

the prophets all point to and are fulfilled in God’s chosen Messiah, Jesus Christ. Numerous apologetics resources outline the Old Testament prophecies and assign probability for them all being fulfilled in one person. For example, Peter Stoner, former Professor of Science at Westmont College, catalogued the Old Testament prophecies and suggested the probability of one person fulfilling just eight of the major prophecies as one chance in one hundred quadrillion. 16 Probability theories can be confusing and contested and should be used with caution. However, they do illustrate the miraculous nature of the Jesus as the Messiah. The Biblical apologist should use the fulfilled prophecies as the apostles did, in preaching the Gospel with the force of God’s word revealed to the prophets, and in these last days, in the person of Jesus Christ (Hebrews 1:2). THE NE W TE STAME NT CRIME SC ENE: THE AP O STLE S AS E AR LY APOLOG ISTS The Gospels present clear historical information in their accounts for the purpose of teaching and persuasion. Luke, for example, even states his methodology in his prologue, like a modern day research paper might, as to explain the sort of account he is delivering. The Gospels are clearly more than apologetic in nature, but they are not less. As Avery Dulles summarizes: “While none of the New Testament writings is directly and professedly apologetical, nearly all of them contain reflections of the Church’s efforts to exhibit the credibility of its message and to answer the obvious objections that would have arisen in the minds of adversaries, prospective converts, and candid believers. Parts of the New Testament — such as the major Pauline Letters, Hebrews, the four Gospels and Acts — reveal an apologetical preoccupation in the minds of the authors themselves.” 17 The apostles, chosen by the resurrected Christ, writing by the power of the Holy Spirit, still include evidences in their B A PT IST L IF E

Every thinking person must come to terms with the God of creation as revealed in the Bible.

appeals. While the New Testament does not read like an apologetics manual, there are clear traces of apologetics concerns inherent within multiple passages, accounts, and sermons, or as Dulles says, “the apologetically significant themes that are present, in a diffused way, throughout the New Testament.” 18 The apostles were not reticent to use reasoned arguments or even tangible historical evidences in presenting and defending the Gospel, as Dulles explains, “apologetics was intrinsic to the presentation of the kerygma.” 19 Paul’s sermons in Acts 14 and 17 are helpful examples. Paul sites the harvest as “witnesses” of God’s provision (Acts 14), and the resurrection as “evidence” that God will judge the world (Acts 17). The result: some of his audience scoffed, others inquired but some believed. Contemporary apologists should expect nothing less in the response to their own presentations of the Gospel. The primary focus of the early church was the fulfillment of Christ’s commission (Matt 28:19-20). This often included apologetics, but was not focused exclusively on arguments or evidences. It was focused on presenting the Gospel. Even the sign gifts of prophecy, tongues and healing, served the purpose of demonstrating the authenticity of the Gospel message. To put it plainly: we must not conflate the message with external evidences for the message. One thing upon which apologists of all methodologies should agree is the centrality of the Gospel message in the work of the early church. Though times and challenges change, this remains the central task for apologists. This is as true today as it has been throughout the history of the church. Our methods might change, our message never will. Thus, our apologetic should begin and end with the Gospel, according to the Scriptures. This is because the Gospel is our first, our final and our only lasting apologetic. The Great Commission will not be fulfilled merely through a demonstration of philosophical syllogisms and historical evidences but through the proclamation and power of the Gospel. And of this Gospel: may we never be ashamed. Dan DeWitt, Ph.D. Director, Center for Biblical Apologetics and Public Christianity, Associate Professor of Applied Theology and Apologetics S PR IN G 2 01 9

1 See Greg Bahnsen, “The Encounter of Jerusalem with Athens” (http:// www.cmfnow.com/articles/pa045.htm) 2 R.C. Sproul speaks to this definition in many places including his article “Faith and Reason” available online here: https://www.ligonier.org/learn/ articles/faith-and-reason/ and in his book What Is Faith? Grand Rapids, MI: Reformation Trust, 2010. 3 See Stephen Jay Gould. Rock of Ages: Science and Religion in Fullness of Life. Reprint Edition. New York: Ballantine Books. Reprint edition, 2002.

Abraham Kuyper, “Sphere Sovereignty,” in Abraham Kuyper: A Centennial Reader. Grand Rapids, MI: Eerdmans, 1998, 488. 4

5 From the October 21, 2008, debate “Has Science Buried God” between John Lennox and Richard Dawkins, hosted by the Fixed Point Foundation at the Oxford Museum of Natural History in Oxford, England.

I first heard this argument framed this way from a presentation by William Lane Craig. Since then, I have seen it used in a number of apologetics presentations. 6

7 Andrews, Edgar, Who Made God? Hertfordshire, Enlgand: Evangelical Press, 2012.

Jastrow, Robert, God and the Astronomers. New York: Norton, 1978, 16.

See A.D. Chernin, V. Ya. Frenkel, and E.A. Tropp, Alexander Friedmann: The Man Who Made the Universe Expand. New York: Cambridge University Press, 1993, 175. 9

10 See the book Cosmos by Carl Sagan or documentary “Cosmos” featuring Carl Sagan.

See Timothy Paul Jones’ chapter “The Bible: How We Got It” in Standing for Truth, Louisville, KY: Crossings Press, 2018, 24. 11

12 Glueck, Nelson. Rivers in the Desert. New York: Farrar, Srous and Cudahy, 1959. 136.

Barshinger, David P. Jonathan Edwards and the Psalms: A Redemptivehistorical Vision of Scripture. New York, New York: Oxford University Press, 2014, 1. 13

14 See C.S. Lewis, “Is Theology Poetry?” in They Asked for a Paper. London: Geoffrey Bless, 1962, 165. 15

Morely., 31.

McDowell, Sean. The Apologetics Study Bible for Students. Nashville, TN: Holman Bible Publishers, 2009, 744. 16

Dulles., 24.

Ibid., 1.

Ibid., 2.

In the Neighborhood but not of the Neighborhood By Shelley Mahoney

oel Kurz, the planter and pastor of The Garden Church in Baltimore, saw the flashing blue-and-red lights illuminating the streets of his Upton neighborhood this past week, on a day when—unbeknownst to Kurz at the time—14 male victims throughout Baltimore City were shot, leading to five fatalities. Many times over the years, Kurz has dropped what he was doing and ran towards the lights, hoping to help the hurting people in the neighborhood who might be affected by yet another tragedy. “I can’t tell you how many times I’ve been able to share the Gospel when I step into these kind of situations, when I’m there during the hard times,” Kurz said. “We’re salt and light to the community around us—not through programs, not through attractive seeker-sensitive services—but by being present when there is a crisis and showing Jesus to people who are hurting.” On this chilly February evening, the crisis was a shooting that took place on the block of another pastor at The Garden Church, Montrel Haygood. Haygood was out the next morning talking with the young men affected, seizing an opportunity to minister to them and share truth even during the difficult situation. Kurz and Haygood are two members of The Garden Church who are

I can’t tell you how many times I’ve been able to share the Gospel when I step into these kind of situations, when I’m there during the hard times 20

Carde is a OneHope internship graduate.

purposefully present when the community faces challenges. They are not alone—more than half of the congregation lives within walking distance of one another as part of a strategic attempt to impact the community for Christ. “We have members of our church who used to live in the suburbs and moved into the neighborhood,” said Kurz. “Others are from the city who could have moved out, but intentionally decided to stay. Living locally is a way to be the church among the people we’re trying to reach.” Kurz knows this kind of sacrifice firsthand. Born and raised in Akron, Ohio, he and his wife graduated from college in Florida and moved to Maryland in 2003 where Joel worked as a youth pastor at Greensboro Baptist Church. During that time, Kurz felt drawn towards church planting, and he “fell in love with Baltimore City.” After much prayerful consideration, he and his wife decided to put down roots in the Upton neighborhood in 2008, a particularly impoverished part of Baltimore City. The Kurz family spent the next four years forming relationships, evangelizing, and gathering

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a core group. They officially formed as a church in 2012, and—although they have changed locations a few times—they always stay on the same block in the same neighborhood, ministering to the same people as well as newcomers. Although faced with many challenges, Kurz said that his family—which now includes four kids, ranging from 18 months to 13 years old--has never doubted their calling to this area or become overly worried about their safety. They see the situations as opportunities to become the hands and feet of Christ in their community. “It’s about being in the neighborhood, but not of the neighborhood,” said Kurz. “While our church has a little over a hundred people on Sunday, I feel like I’m a pastor to hundreds of others in the neighborhood to whom we’re regularly reaching out and seeking to love.” This passion for on-the-ground neighborhood ministry has led to many exciting ministry opportunities and salvations, but, more recently, it has led The Garden Church to begin ONE HOPE — a church planting ministry of The Garden that exists to plant and strengthen churches in Baltimore and beyond.

“Inner city churches are usually under resourced, and there is often a major emphasis on serving the poor through church ministries, but not making disciples of the poor,” Kurz explains. “There’s a difference.” The Garden Church seeks to work with other churches—both urban and suburban—to fund Gospel workers in urban communities who can focus on job training and working with teenagers and children, disciple new believers through a year-long church internship at The Garden Church, and train up new church pastors and planters who can revitalize struggling city churches and plant in new locations. The short-term goal of ONE HOPE is to plant three inner-city churches in Baltimore in the next five years, then plant churches in more inner city areas in other regions.

churches, will allow ONE HOPE to expand their ministries and become more effective. The work of the church and the intentionality of ministry has helped young men like Carde. After years of Kurz reaching out, Carde found himself in a difficult situation. He was on the streets and his future was not bright. He hit rock bottom and moved in with a couple from the church in the neighborhood. Eventually he joined the job program at The Garden Church, which is funded through ONE HOPE. He gave his life to Christ, served as a ONE HOPE intern and is now working a job, leading within the church, sharing the Gospel with others, and consistently growing in his walk with the Lord.

“We want to recreate what we’ve done here in Upton, throughout Baltimore and elsewhere,” said Kurz. “We hope to establish ONE HOPE as a missions platform through The Garden Church to equip and resource inner city churches for the long haul.”

Kurz has seen many similar situations. He recalls a moment recently when a young man who “runs the streets,” in terms of drug culture, began attending the church. Although he has not yet professed Christ, he has continued to come off-and-on, and he told Kurz he was impressed by the attitudes he saw displayed.

Kurz said the BCM/D has been one of the “biggest supporters” of the ministry so far. He said that support from the BCM/D, as well as partnerships with other like-minded

“He came up to me and said he’s never seen people love one another the way we do here,” said Kurz. “It was one of the greatest compliments our church has received.” People like this young man, along with Carde and many others, are seeing the light of Jesus Christ shine into the darkness of their communities, their homes, and their hearts. “We want to encourage this 24/7 living out of the Gospel, through living and serving the neighborhood where you are called, as well as through the gathered church and the preaching of the Word,” said Kurz. Kurz said there are three ways to help the ministry: giving, coming to serve, and praying. Churches who are interested in partnering with ONE HOPE can find more information at onehope.gives.

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What Churches Today Can (and Should) Learn From Paul’s Defense Before Felix By Brian Tubbs

arcus Antonius Felix, the Roman procurator of Iudaea Province, had a problem. And it was standing right in front of him. Felix was the governor of Iudaea -- or Judaea or Judea, as we know it. His time in office had been marked by unrest and, at times, violence, and he was facing yet more trouble. Now, under pressure from Jewish leaders in the province he oversaw, Felix faced the joyless task of determining the fate of the Jewish Pharisee turned Christian preacher standing before him – a man named Paul. Paul's accusers, including Jewish High Priest Ananias, turned to a man named Tertullus, a professional orator -- basically a legal and political advocate for hire -- to present their case against Paul. In a display of sophistry and slander, Tertellus grovels before Felix while tossing out passive-aggressive criticism of Claudius Lysias, the Roman tribune in Jerusalem (and, by implied extension, Rome itself), for interfering in Jewish affairs. He describes Paul as "a plague, a creator of dissension among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes" (Acts 24:5). He adds that Paul "even tried to profane the temple," prompting them to "seize" him (Acts 24:6). Paul's defense before Felix can be found in Acts 24:10-21, and it is an excellent model for any Christian or church today since our world is, in some respects, quite similar to Paul's. He addresses Felix politely, lays out the facts, explains how he was improperly treated by his accusers, and presents the Gospel in a manner his audience will understand. Luke tells us that, at the conclusion

Though we in America don’t (yet) face the degree of persecution Paul and the first -century church did, we can still glean some important lessons from Paul's example. of Paul's statement, Felix had "a more accurate knowledge of the Way." It's a masterful presentation and the perfect example of what Christian apologetics should look like. Though we in America don’t (yet) face the degree of persecution Paul and the first -century church did, we can still glean some important lessons from Paul's example. The cultural and demographic landscape in the United States has dramatically changed in the last 50 years (radically so in the

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last 20). While some of those changes have been positive, this cannot be said for all of them. Most of us would agree that the United States today is, morally speaking, not well. We live in an unhealthy society that largely views Christians with apathy, ignorance, or suspicion. In some cases, like Paul's accusers in Acts 24, the world can view us with scorn and contempt. Accordingly, Paul’s defense – his apologia – before Felix and his accusers in Acts 24, and later before Festus and Agrippa in Acts 25-26, has much value for us today. Apologetics is frankly no longer optional. If we want to be relevant and effective, we must engage our culture the way Paul did his. Unfortunately, when those outside the Christian faith are exposed to Christian preaching or teaching today, they're liable to find one of three extremes: a) feel-good messages from pastors who sound more like motivational speakers than Bible teachers, b) in-depth lectures on the finer points of theological matters that they (the non-Christians) are completely unfamiliar with and thus have no context within which to process such teaching, or c) pulpit-pounding, finger-pointing denunciations of the culture in which they (the unchurched) live. Accordingly, non-Christians are likely to see the Christian church as either unnecessary, out-of-touch, irrelevant, or judgmental and hateful. What's worse, when these non-Christians sometimes approach church leaders with honest questions, they often walk away disappointed and their apprehensions or preconceived negative notions further reinforced. Steven Garofalo, founder and president of the apologetics ministry, Reason For Truth, explains the disconnect this way, “I am hearing from pastors that they used to be able to answer most of the questions asked of them. As of the past 5-10 years, that has

all changed.” According to Garofalo, author of several books including “Equipped: Basic Training for Apologetics in Evangelism”, few Christians and churches leaders are able to answer the moral, theological, and philosophical questions or objections emanating from our culture today. "If we don’t carry out, or are unable to carry out, 1 Peter 3:15," explains Garofalo, "we will not be able to shore up the faith of Christ followers, inoculate our youth, and give a persuasive account of the Gospel Message of Jesus Christ to an unbelieving world." The Apostle Paul would most certainly agree. Every church should have leaders, including one or more pastors, who are able and willing to utilize evidence and reason (as Paul did) to show that belief in God, Jesus, and the Bible is both reasonable and compelling. Every church should also have leaders, including one or more pastors, able and willing to make a compelling case (even to professing Christians) for a Biblical worldview. We must teach and preach God’s Word, but we must do so in a way that is relevant and effective. We can’t just proclaim; we must explain. We can’t simply denounce; we must appeal and persuade. We can’t just talk; we must listen. And learn. Only then will those who listen to us come away, as Felix did, with a “more accurate knowledge of the Way.”

Brian Tubbs is the senior pastor of Olney Baptist Church in Montgomery County, MD, and also serves on the General Mission Board for the BCM/D. He is also a speaker with Reason For Truth. For more information on Reason For Truth, visit ReasonForTruth.bible

We must teach and preach God’s Word, but we must do so in a way that is relevant and effective. We can’t just proclaim; we must explain. We can’t simply denounce; we must appeal and persuade. We can’t just talk; we must listen. And learn. S PR IN G 2 01 9

Skycroft Conference Center Annual Statistics (2018-2019) Camps and Related Partnerships

2018:

kycroft utilized 14 summer interns for 10 weeks, working as summer camp staff and leading VBS and outreach activities for 13 churches.

2,176 young people attended seven weeks of summer camp (three weeks were teenage camp and four weeks were children’s camp).

This staff assisted churches within Frederick, Washington and Allegany counties with varying ministries including Vacation Bible Schools, children’s camps, outreach events and church building renovations.

2019:

In addition, Skycroft partnered with the Kentucky Baptist Convention (KBC) for a second year to provide the summer camp program, Bible study and promotional material and will continue this partnership into future years. KBC has not requested any reimbursement for the program and is willing to offer us future assistance. Skycroft partnered again with Southeastern Seminary (SEBTS) to receive speakers and worship teams for our camps this year and in the future. Skycroft will assist as Southeastern Seminary launches a ministry team department, introducing our region to potential worship leaders and pastors.

565 middle and high school students and 150 adult leaders attended ReBoot winter youth evanglesim conference in January 2019.

D E CI SI O NS RE COR DED: • Salvations: 39 • Rededications: 56 • Decisions to be baptized: 10 • Ask for emotional healing: 42 • Ask for physical healing: 16 • Other spiritual ‘milestone’ decisions: 40

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Camp ‘Lit a Fire in Me’ By Emily Reedy

mily Reedy, director of Skycroft Conference Center in Middletown, Md., looks up from fastidiously arranging the center’s famous extra-large cookies on a platter with her trademark smile. Reedy enjoys her job which entails overseeing every aspect of the 340-acre conference center, including staff, operations, camps, and retreats. “Camp ministry is a lifestyle,” Reedy says. The whole staff, she emphasizes, is committed to “being there” for guests—whether it’s for the fellowship and exciting camp and retreat activities, setting up behind the scenes or meeting the needs that may arise at 2 am.

“There were folks here — Skycroft staff and college camp staffers — who mentored me and modeled what it looks like to serve others with a joyful spirit.” Reedy left to attend West Virginia Wesleyan College, where she double-majored in English and Public Relations. Returning to the camp in the summers, she began working for LifeWay, serving with CentriKid camps, which allowed her to travel to at least 15 camp locations throughout the Southeast, not knowing at the time that God was preparing her for her future role as camp director. She now draws often from those experiences, she says. In 2015, when a position became available in the Skycroft reservation office, the past Skycroft Camp Director, Doug DuBois, called on Reedy. Though at the time she was working for the

I was amazed that there were 300 kids here every week excited to worship God together.

Relating her spiritual journey, Reedy says she grew up in a Christian home, attended a Christian school, and gave her life to Christ at an early age.

local school system in a communications position, she was happy to return and work fulltime at Skycroft. Reedy assumed the associate director role in 2016, and then took on the senior position in January, shortly after DuBois resigned.

At 15 she got her first job as a lifeguard at Skycroft and found that she loved being at the center in the summer, and having the opportunities to be a part of the summer camps.

It’s long, and often hard work, she admits, but she enjoys it all.

“I was amazed that there were 300 kids here every week excited to worship God together. It was the first time I had been around young people that were genuinely pursuing Jesus and passionate about the Gospel. It lit a fire in me,” she exclaims.

Emily Reedy serves as BCM/D Skycroft Conference Center Director

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Transitions and Recognitions Obituaries playing the organ and piano and serving as church secretary, Sunday School director, teacher, choir director, soloist, and sign language interpreter. She was always hospitable, said her daughter Shivaun Kearney. “The family home was always open to anyone my father was counseling. When our church would have a guest speaker on Sunday, she would feed them lunch at our house after the service. This was a time before restaurants were open on Sundays.” Jeannette was also active in denominational life, and in 1984 she was the first woman elected president of the Baptist Convention of Maryland/Delaware General Mission Board and she chaired the resolutions committee. JE A NNE T T E CA S E Y leaves a legacy of ministry, service, and love. Jeannette Anne Casey, the wife of the Rev. Charles Casey, died on Dec. 19, 2018. She was 84. Jeannette faithfully served with her husband in ministry. The couple started and pastored North Glen Community Church, in Glen Burnie, Md., and Calverton Baptist Church in Silver Spring, Md. They also pastored Valley Baptist Church in Lutherville, Md., and Temple Baptist Church in Baltimore, Md. In addition to her support as a pastor’s wife, Jeannette also served churches by

She led a Christian preschool at Valley Baptist Church where she started a “Mother’s Day Out” program that won the notice of local government child care agencies for her innovative use of hospital cribs and excellence in teaching. “Their officials would send other teachers to her so she could show them how to run a preschool,” Kearney said.

Jeannette and Charles also had a passion to support and encourage married couples serving together in ministry and they led retreats for pastors and their wives at Skycroft Conference Center. She loved her family and she was full of life. Kearney proudly added that her mother was on the ROTC women’s rifle team for the University of Texas at El Paso, and was an expert marksman. “That is the highest level you can achieve in marksmanship,” Kearney said. Jeannette and Charles joined Woodbrook Baptist Church after retirement and were active members before moving to Florida. In addition to her husband Charles, Jeannette is survived by her children, Shivaun (Doug), Charles Andrew (Kathleen), four grandchildren. Jack, Jarrod, Emily and Sarah; and three great-grandchildren, Xander, Emery, and Liam. She is also survived by her sisters, Jane (Steve) Murray, Jerilyn (Michael) McGehee and her sister-in-law, Linda Wise. She is preceded in death by her parents, Jewel Theus (nee Fuller) and Jefferson Davis and her brother, Jeffrey Wise.

A musician and soloist, Jeannette was privileged to sing, “The Battle Hymn of the Republic “ at the White House North Portico facing Lafayette Park and at the Baltimore Phoenix Shot Tower in 1976 in conjunction with the United States Bicentennial celebrations.

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Staff Changes Executive Director Kevin Smith. In her new position, Chesley coordinates meetings, handles daily executive office responsibilities, assists the communications team and helps with special projects.

ROSALIE CHESLEY joined the staff of the Baptist Convention of Maryland/Delaware (BCM/D), effective Jan. 2019, serving as the assistant to

A member of Capitol Hill Baptist Church in Washington, D.C., Chesley grew up in Kingsville, Md. She attended Stevenson University, intending to pursue nursing but later changed her major to business communication. Working in the university office while taking classes, Chesley enjoyed administrative duties and the environment, especially working in the education sector. Following graduation, she attained an office management position and grew in her skills.

EMILY REEDY was named the director of Skycroft Conference Center in Middletown, Md., effective Jan. 2019. Reedy began serving at Skycroft as a teenaged lifeguard and later started working with Lifeway’s CentriKid Camps, traveling throughout the country. After graduating from West Virginia Wesleyan College, where she doublemajored in Public Relations and Communications, and in English, she began working with Washington County government and then with Washington County Schools.

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Though comfortable in her job, God had other plans, and he used specific health challenges to guide her to an open door serving with the BCM/D. She is thankful and thrilled at the new opportunities. “He has given me a position directly related to serving people and spreading the Gospel,” she said. When not in her professional business role, Chesley plays harp, piano and the bowed psaltery. She performs with informal groups and at special events such as Christmas services and women’s retreats. She also enjoys reading, cooking and being outside walking or biking. She can be reached at 1.800.466.5290 x235, or at Rchesley@bcmd.org.

In 2015, Skycroft Director Doug DuBois recruited her to manage the registration office, and a year later she was promoted to the associate director position. DuBois resigned in July 2018 but worked on contract with Skycroft until Dec. 2018. Reedy now oversees all aspects of managing the 340-acre conference center, including staff, operations, camps, and retreats. She is currently completing a Master of Business Administration from Mt. Saint Mary’s University, in Emmitsburg, Md.

BaptistLIFE 10255 Old Columbia Road Columbia, MD 21046-1716

reCHARGE

SUMMER CAMP at Skycroft

reCHARGE your youth group through Mission Opportunities, Bible Study, Team Recreation, Worship and peer Fellowship! The reCHARGE Summer Camp is for students who have completed grades 6-12.

reCHARGE Summer Camp at Skycroft: June 16-21 | June 23-28 — $295 per person June 30-July 3 — $190 per person

BaptistLIFE Spring 2019

Articles inside

Transitions and Recognitions

Reflection On Two Decades of Campus Ministry

Camp “lit a fire in me

In the Neighborhood but not of the Neighborhood

President's Letter