We encourage you to join us for a day of fun, but also to support local foster children,

orphans and families.

Adam’s Drugs, one of our Double Eagle Sponsors, will sponsor a $10,000 Hole-in-One Challenge. The player receives $5,000 and Agape receives $5,000 for the first Hole in One on holds 4, 7, 11, and 17.

Please join us for the day!

Date: Monday, July 13, 2009

Location: Wynlakes Golf and Country Club

Time: Registration at 7 a.m., Shotgun start at 8 a.m.

Lunch and Awards: Noon

Evaluating today’s economy can be a frightening task for anyone, especially when it regards non-profit organizations. So, when people take the time and resources to find a way to work it in their budget to help the hurting and broken-hearted, it’s truly remarkable! Agape’s success at this year’s tournament is a sign that even though wallets may be getting smaller, people’s hearts are as big as ever! Agape thanks each and every player and sponsor.

Agape of Central Alabama has been changing lives since 1978. Our mission is to meet the needs of families and children through adoption, foster care, maternity services and counseling services with unconditional love. Agape’s main office is in Montgomery, Ala., with offices in Mobile, Enterprise, and Birmingham.

Thank you for your time,

Emily Webster Thames

Project Manager

ewthames@agapeforchildren.org

Steven R. Covey, known for his advice about effective living along with training and day planner products, popularized the line, “The main thing is to keep the main thing the main thing.”  That complicated sentence speaks volumes once it is understood.  Don’t get sidetracked with the minor issues in life.  Stay on track.  One’s first priority is accomplishing our most precious goals.

               The Bible never says, “the main thing is to keep the main thing the main thing,” but it comes close.  Think about these lines:

Matthew 6:33 But strive first for the kingdom of God and his righteousness, and all these things will be given to you as well.

1 Corinthians 13:13   ¹³ And now faith, hope, and love abide, these three; and the greatest of these is love.

1 Corinthians 15:3-4   ³ For I handed on to you as of first importance what I in turn had received: that Christ died for our sins in accordance with the scriptures,  ⁴ and that he was buried, and that he was raised on the third day in accordance with the scriptures.

When we read carefully, we look for those sign posts about what is really important.  They are the “don’t miss” and “danger ahead” signs on the highway of life.  So we know that when Scripture says, “strive first” or “the greatest is” or “first importance” we are on to something.

Suppose we could find a verse that defined religion as sincere or genuine or blameless.   Suppose this text said also said that this religion was without deformity, that it was the real thing.  Would that not be one of those “the main thing is to keep the main thing the main thing” kind of text.

I’d like to suggest that one of those crucial biblical texts that reminds us of the core of biblical religion that helps us keep the most important aspects of faith in focus is the last verse of James 1.  Here it is:

James 1:27 Religion that is pure and undefiled before God, the Father, is this: to care for orphans and widows in their distress, and to keep oneself unstained by the world.

               James comes close to the end of the New Testament with a wonderful letter about core biblical values.  In the midst of talking about trials and the tongue, about teachers and temptation, about confession and conflict, James inserts this line about what pure and undefiled religion.

               The Greek word for pure is the word from which we get catharsis.  Widely used in the counseling world, catharsis is when we get rid of all the ugly emotions and pent up junk in our souls.  Whether we are talking with a minister or just visiting with a friend, or even complaining to God in prayer in the way many of the Psalms are written, we are simply purifying our soul of the uneasy rumblings deep inside.   In popular terms, we say, “I need to get this off my chest.”  What we want is to purify ourselves of that issue.

               The other word in this text that makes it one of those “main thing” text is “undefiled” which means that a person who practices what James is about to say has thrown off whatever deforms true Christianity.  It means to function as a Christian without our vigor being impaired.  He points to how to be a Christian without impairment.

               Now would does not want all this?  Do we want to

                              *practice a religion that is pure, free from the garbage of life?

                              *live a faith that is free from major handicaps?

               Clearly James is not describing all of the Christian life.  He is not offering a summary of Christian living.  He is not giving us a plan of salvation.  In fact, it is striking what he does not mention.  He says nothing about Jesus or faith.  There is not a word in pure and undefiled religion about baptism or the church.   In this “main thing” text James never references reading the Bible or attending worship.   Clearly James is not being exclusive, that is, James is not saying do this one thing and you have it covered.   But rather James is saying that a person who is following Jesus by faith, who has through baptism come into God’s church and who has made a study of Scripture and worships regularly, will be a person recognized by a peculiar list of traits.  That person will be one whose pure and undefiled religion is displayed in their concern for widows and orphans.

               Most of us tend to wonder about James’ admonition.  We might think of several other ways to describe a person of pure and undefiled religion.  The church treasurer might say pure and undefiled religion is fulfilling the pledge you made to the budget.  The nursery supervisor is more inclined to think that pure and undefiled religion is taking your turn once a year.  The church janitor would identify those who clean up their coffee pot after Sunday school the ones who are practicing pure and undefiled religion.   

               Clearly we all have our own definitions of pure and undefiled religion.  This one happens to be God’s definition.  It is one of those “the main thing is to keep the main thing the main thing.”

               Yet we still suspect that James had it wrong.  Maybe he saw unwanted children on the streets of his city.  Maybe he saw people ignoring his mother who was a widow.   While we might look for some self-interest in James’ “main thing” text, we know better.  He writes by inspiration.  His is a word from God.

               Let’s just suppose we could invite James over to our home for an interview about this “main thing” passage.  We might ask him, “James, where did you get this definition of ‘pure and undefiled religion?”   We might press him and ask him if he made it up.  

               In our imaginary interview with James, I suspect he would say something that we all should say, “I am a student of the Bible.  I got it from the Bible.”   Ashamed that we did not think of that ourselves, we might back off and ask James, again, to be our teacher. 

               In our Bible study, James might first say I notice in your congregation that you sing many songs about God.  You worship him as the “God of Gods” and the “Lord of Lords.”  You call him “great” and “mighty” and “awesome.”  Do you know where those words all come from?  Do you know the source of those words.   They are from Deuteronomy 10:

¹⁷ For the LORD your God is God of gods and Lord of lords, the great God, mighty and awesome, who is not partial and takes no bribe

We quickly see that our song writers have dipped more into Deuteronomy than we have.  We can see that this early book in the Bible describes God in the same way we do on Sunday.   Then James reads the next verse:

¹⁸ who executes justice for the orphan and the widow, and who loves the strangers, providing them food and clothing.

The God of gods knows about justice for the orphan.  The Lord of lords is filled with concern for the widow.  The God we set on the high pedestal of “great, mighty and awesome” cares about the stranger.  The mighty God has the lowly in his heart. 

               God’s concern for the widow and the orphan continues in the old book of Deuteronomy.  God tells the people to take up a tithe.  Part of the tithe goes to support the widow and orphan (Dt 14:29).   God tells the people to celebrate the Passover.   Part of the celebration includes the admonition to include the widow and the orphan (Dt 16:11).  When they arrive in their new land the people are set up a court system.  God gives specific instructions that the court system must be fair to the widows and orphans. 

               In our imaginary Bible study with James as our teacher, we might next go to the song book of Israel.  James might turn to these passages:

               Psalm 146:9  ⁹ The LORD watches over the strangers; he upholds the orphan and the widow

Psalm 10:17-18  ¹⁷ O LORD, you will hear the desire of the meek; you will strengthen their heart, you will incline your ear  ¹⁸ to do justice for the orphan and the oppressed, so that those from earth may strike terror no more.

Psalm 82:3   Give justice to the weak and the orphan; maintain the right of the lowly and the destitute.

The book of Psalms is rich soil for how we approach God.  Indeed many of the songs in our current hymnals come from this ancient book of songs.  The writers of Psalms knew the heart of God.  The god of Gods and lord of Lords continues his same focus on the orphan and widow.

               Then James might turn to the prophets.  God sent these men to correct what was wrong in Israel, to being them a word from God.  God called them “my servants the prophets.”  James might have done a quick century by century survey:

               Isaiah spoke to Jerusalem in the 8^th century BC by pointing how they had drifted from what God wanted.   He urged them to change their ways to return to a more pure religion:

Isaiah 1:16-17  Wash yourselves; make yourselves clean; remove the evil of your doings from before my eyes; cease to do evil,  ¹⁷ learn to do good; seek justice, rescue the oppressed, defend the orphan, plead for the widow.

In the next line he urges them with the famous line, “Come let us reason together.”  God hoped they would see the value in showing concern for those closest to his heart, the weak and oppressed.

               A century later, Jeremiah preached in the same city.   Jeremiah went to the temple and delivered the most famous sermon of his career.   At the highpoint of the lesson he urged,

Jeremiah 7:5-6   ⁵ For if you truly amend your ways and your doings, if you truly act justly one with another,  ⁶ if you do not oppress the alien, the orphan, and the widow, or shed innocent blood in this place, and if you do not go after other gods to your own hurt, ⁷ then I will dwell with you in this place, in the land that I gave of old to your ancestors forever and ever.

We might ask Isaiah and Jeremiah where they got this central concern.  Both are sent by God to tell the nation the things they needed to correct.  Both of their answers anticipate the same thing James would say.   Where do they get this focus?  The god of Gods and the lord of Lords has his heart set on the widow and the orphan.  He does not want them overlooked.

               Our Bible study might cite Ezekiel’s complaint in the 6^th century, “⁷ Father and mother are treated with contempt in you; the alien residing within you suffers extortion; the orphan and the widow are wronged in you” (Ezek 22:7) or Zechariah’s advice in the 5^th century, “¹⁰ do not oppress the widow, the orphan, the alien, or the poor; and do not devise evil in your hearts against one another” (Zech 7:10).

               James might well cite the concern for the vulnerable and weak expressed in the Gospels and by his comrades writing the New Testament.  Jesus set his agenda in Luke 4:18:  “The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free,  ¹⁹ to proclaim the year of the Lord’s favor.”   Jesus does not specifically mention either orphans or widows, but his mission includes the weak, marginal and oppressed of his time which would clearly include the widows and orphans.   The early church made sure there was not “There was not a needy person among them” (Acts 4:34), Paul raised funds for the starving in Judea (2 Corinthians 8-9) and James might have alluded to the Jerusalem conference when after making a doctrinal decision they agreed to help the poor (Gal 2:10).

               Our Bible study has made one thing clear.  James is not alone in pointing to “the main thing.”  The god of Gods and lord of Lord’s points to the same thing.  The psalmists praised God as the one who cared for orphans and widows.   The prophets saw that one of the major differences between the way people were living and the way God wanted them to live was in the way they treated the poor, especially the widow and orphan.  Jesus set his mission on the same needy group of people as did the early church and the apostolic writers.

               James did not make up his definition of pure religion.  He got it from Bible study.  He read Scripture from beginning to end and isolated a core teaching of what it means to practice pure and undefiled religion.  James was simply putting in words what was agreed to at the Jerusalem conference.  He was echoing Paul who raised funds for the starving and the early church that took care of their needy.  All these Christians were following Jesus who came to preach good news to the poor and vulnerable.  He followed Zechariah who cited Ezekiel, who quoted Jeremiah who cited Isaiah, who quoted Moses who got it from God. 

               All this makes it doubly difficult to jettison James 1:27.   Not only does James say it is one of “the main things” of the Bible, but he in a way is summarizing one of the great qualities of God-like people from the ancient days of Deuteronomy until the final days of the apostolic church.

               We also note that widows and orphans often fall off the agenda of the mainstream people of God.  They forgot in Isaiah’s day and in Jeremiah’s.  They had to be reminded by Ezekiel and Zechariah.   Perhaps by putting those two crucial adjectives in front of the care of widows and orphans, James hoped that all Christian people of all the days to follow him would remember that the main thing is to keep the main thing the main thing, and that in the middle of all that’s central is a concern for the widow and the orphan.

James 1:27 Religion that is pure and undefiled before God, the Father, is this: to care for orphans and widows in their distress, and to keep oneself unstained by the world.

by Noble Patterson

Gospel Advocate (1990) pp. 18-20

“Used with permission, Gospel Advocate magazine, Nashville, Tenn.”

Children’s homes in the brotherhood are not of recent origin.  In fact, during the entire period of the existence of churches of Christ on this continent, orphanages have been in operation.

The Fanning Orphan School in Tennessee was founded in 1884 by Tolbert Fanning and his wife.  The Jennie Clark Orphan Home, of which the lamented G. H. P. Showalter, long-time editor of the Firm Foundation, was the first trustee, opened in 1903 in Luling, Texas.

These early-day efforts as well as every home in operation today are commendable and are effective attempts to follow the biblical teaching to care for children.  All who have been associated with the various homes in the past, and all individuals currently involved with child care are motivated by the highest, purest, genuine desire to help boys and girls who cannot help themselves and who through no fault of their own are caught up in some type of disruptive family situation.

We have not been given any specific method in the Bible as to how we can best help homeless and neglected children, but brethren down through time have with limited funds, limited facilities and limited wisdom, done a remarkable job.

Relieving the suffering of a destitute child and giving the child a positive direction in life have always been the ultimate goals of those engaged in child-care services.  When we think back through biblical history, numerous instances are recorded relating to the need for child care and the tenderness of heart of those in position to extend a helping hand.  The account of Moses is a familiar example.

Different child-care methods and trends have evolved down through the years.  Each has usually resulted in more efficient operation of the home and, more importantly, greater benefit to the child.  One example would be the gradual change from large group dormitory care to small cottages with six to 10 children in each cottage.  This arrangement, with foster house parents overseeing, approaches as nearly as possible a normal home situation for the benefit of the child.

Family disintegration is alarming, divorce is rampant, and the sad thing is that the children caught in those unfortunate situations are the ones who suffer most.  These children need the influence of a stable home atmosphere such as is provided in the various homes for children.

The tremendous and psychological problems of children who cannot live with their natural parents require the prayers, sympathy and understanding of Christians.  Under the guidance of house parents who genuinely love and care, the children in the homes learn how to discipline themselves and to relate properly to others.  Most importantly, they learn to apply the teachings of the Bible to their individual lives.  The success of a child is measured by what the child has achieved while in one of the homes.  With Christian compassion and concern, the child hopefully can mature normally into a sense of accomplishment and self-worth which would have been impossible in the child’s troubled family.

The proof of the worth of any child-care program is seen in its product.  The homes do not claim to be successful with every child who comes into their care.  This should not be surprising.  After all, we are not always successful with our own children, either!  However, we do see an increasing number changing for the better, year after year, as most of the young people become Christians.  Their sincerity and their efforts to live right are apparent.

The strength of the children’s homes does not lie in excellent facilities or ideal locations, but in the character and integrity of the men and women who staff the homes.  This is their true strength.  Most of the homes have a unique blend of highly motivated and talented Christian professionals working as a team to serve children and their families.

Most homes have been able to bring people from diverse work and educational experiences, as well as from different cultural and racial backgrounds, to form strong positive role models for all of the youth.  Members of the various staffs believe that their responsibility in serving youth goes beyond making the children accountable for their actions.  Children also need to see and experience Christian house parents, counselors and other staff members, setting a proper example for them.  This is a top priority for all staff members in all of the homes. 

Therefore, it is proper that we give credit where it is due by recognizing the good that is done by those who give of themselves to serve hurting youth.  So, we tip our hat to the many house parents, counselors and other staff members for their great sacrifice in serving others.

Today, it is obvious that the homes do not function in the same way they functioned 50 years ago.  Because change is constant in our society, and even though there are questions and misconceptions, most understand that change is necessary to meet today’s challenges.  And even though we still use the term “orphan” in many instances, it seldom is correct usage as most boys and girls in the homes are not orphans in the truest and strictest sense, but rather are there because they are the product of broken or problem-riddled homes.  Therefore, over the years and with the changes in the children’s needs, most orphanages are currently referred to as “children’s homes.”  Perhaps the basic difference in the children’s home and the orphanage is the emphasis on family-type living in the children’s home, whereas orphanages usually were set up in barrack-type sleeping halls.  Various changes sometimes result in misunderstandings and misconceptions.

Misconceptions about present-day child care result when church members aren’t acquainted with the work being done by various children’s homes.  An informed brotherhood will guarantee Christian child care and dispel doubts with information.  Some of the misconceptions are worthy of note as a matter of clarification.

The first misconception is that children’s homes are able to operate on the direct support they are receiving from the churches.  The truth is that congregational support of children’s homes has drastically declined across the nation in recent years.  The homes receive from 20 to 60 percent of their operational needs from churches.  One of our largest programs receives less than 20 percent of its operating funds from churches in an area of numerous large congregations.

There no longer seems to be a strong brotherhood spokesman to urge churches to support generously Christian child care as there has been in times past.  There are certainly some notable exceptions when it comes to congregational support, but many churches are actually giving less for benevolence in general and especially for support of children’s homes than they did a decade or two ago.  Without the support of many individual Christians, most programs would be unable to continue.  Gifts from caring friends, whether monthly, special or testamentary, are the very lifeblood of the children’s homes.  The second misconception is that present child care is just too expensive to be affordable.  While extravagant waste cannot be justified, how can a price tag be put on the worth of a salvaged soul?  The critics of Mary considered her gift for Jesus a waste, suggesting that better use could have been made of it.  However, our Lord defended her act of love (John 12:1-8).  There is no denying that today’s cost for professional staff to serve troubled youth is high.  However, would Jesus commend us if we choose not to serve them or even to serve them inadequately when we could have done better?

The third misconception is that the longer we institutionalize a child, the better are our chances of making a positive impact on him.  While it is true that some time is needed to help young people adjust to a different environment and to learn to accept accountability for their behavior, long-term placement does not guarantee any better results.  The real issue is helping young people understand the root of inappropriate behavior and then assist them in choosing more constructive alternatives.

Most young people have strong emotional ties to their natural families.  Most personnel at the various homes find that counseling with the family to reunite the child with then as soon as possible produces the best results for all concerned.  Family counseling helps to provide a stable influence on the child, thus avoiding much hurt and confusion.  This is much better than any effort to remedy the damage done by a family breakup.  While some placements must be long term because of the family situation, some research during recent years has found that over 80 percent of the youth returning home after completing a stay of nine months to two years in a home were doing quite well.

In contrast, a study of 24 former residents whose average stay was more than 10 years at one of our homes in the 1950s and ‘60s revealed that only one is now faithful to the Lord.  It is obvious that more important than the length of stay is getting to the cause that required removal from the natural home in the first place.  Most homes now offer the service of helping parents learn better skills in dealing with their children.  Most of the young people become Christians while in a children’s home, so the staff members make special efforts to encourage their faithfulness when they leave the home.

We are not certain what the future may hold in the lives of these youngsters, but be it known most assuredly that many dedicated people in our children’s homes are working to see that the children get the special loving attention they need and deserve.

Those who doubt the value of those homes should take time to visit one or more of the children’s homes operated by our brethren.  What many need to do is see for themselves.

Come and see … little boys and girls with bright eyes and radiant personalities who now have hope because others cared!

Come and see … the transforming effect that tender loving care can have on a youngster who has been abused!

Come and see … children with knowledge and understanding that they are genuinely wanted and are truly loved!

Come and see … children who have been previously neglected, now growing and maturing with healthy bodies and minds!

Come and see … children developing into young men and young ladies as well-adjusted Christians!

Find the children’s home nearest you and see how you can be of help in this vital ministry.  As the last decade of the 20^th century approaches, we are all seeing rapid changes in our society.  The need for quality Christian child care has never been greater.  However, the need cannot be met unless we each resolve in our own hearts to meet the challenges before us.  We can make a marked difference in many lives.

Noble Patterson served as editor of The Christian Journal for many years.  He now assists the Cherokee Children’s Home.  His address is 9900 Farmers Branch, Ft. W

by Benny Glover

Gospel Advocate January 1, 1991

“Used with permission, Gospel Advocate magazine, Nashville, Tenn.”

Some have suggested that we no longer care for “real orphans.”  Occasionally, this statement has been made as a reason for not supporting children’s homes.

What does it take to qualify as a “real orphan?”  Let us examine the Scriptures and see what they say.  We can look at the children and their circumstances and see if they are biblically “orphans.”  After a searching look, I believe you will agree with me that the children at Boles Home are indeed orphans according to Scripture.  While the circumstances surrounding the placement of children has changed, they are still “orphans in distress!”

James 1:27 says, “Religion that God our Father accepts as pure and faultless is this:  to look after orphans and widows in their distress and to keep oneself from being polluted by the world” (NIV).  According to Vine’s Expository Dictionary of Biblical Words, the Greek word orphanos is properly rendered as “orphans, comfortless, desolate and fatherless.”  Orphans signifies “bereft of parents or a father.”  It is also used in the general sense of being “friendless or desolate.”

We are to look after orphans in their distress.”  Which is more distressing:  (1) to be an orphan believing your mother wanted you to have food, so she took you to Boles Orphans Homes  in 1929, or (2) being an orphan because your mother and father not only do not love each other, but one or both has violated you through abuse in 1990?

In short, what makes a “real orphan” is not a death certificate.  A young person deprived of adequate parenting by circumstances of abandonment or abuse is an orphan.  The focus of the word is upon the child’s needs rather than the parents’ status.  The young people at Boles Homes and other Christian agencies need nurturing, guidance and comfort from Christians practicing pure and undefiled religion.

During the 1920’s an outpouring of love for orphans resulted in the establishment of Boles Orphans Home.  In 1925 the divorce rate was 15 percent and some children had no living parents.  However, the majority of children had at least one living  parents.  However, the majority of children had at least one living parent, usually the mother.  Normally, the mother was a widow in poor health and unable to support her children financially.  The children came to Boles Home believing in God, thankful for a bed to sleep in and grateful for something to eat.

In 1990, due in part to tremendous medical advances, most children requiring placement outside their family have living parents and three or four living grandparents.  However, as a result of a tremendous moral retreat in our society, the divorce rate hovers around one-out-of-two marriages.  Today, society no longer values morality or family, and many children are reared in an environment devoid of these values.  However, the majority of children living at Boles Home know what it means to miss a meal unwillingly.  Most of the children we care for come from impoverished backgrounds.  The challenge is no longer just to feed, clothe, love and take the children to church; it is also necessary to provide sound professional services.  Today’s orphan may have living parents, but may not know who dad is—much less know where to locate him.  Chances are, today’s orphan was both physically and sexually abused by family.

If the boys and girls in our care are not “orphans,” what term adequately describes them?  Foster children?  No!  This term is too soft, too easy on the ears.  Juvenile delinquents?  No!  I find two problems with using that term.  First, only about 2 percent are, or were, in trouble legally.  Second , those words imply the responsibility is the youth’s.  This is like blaming the victim for the occurrence of a crime.

The young people in our care were deprived of any semblance of opportunity for living with functional parents.  The children have biological moms and dads, but they lack the nurturing and guiding relationship which God designed for parents to provide in the lives of their children.  I must admit, I like the word “orphan” because these children are orphans in the biblical sense.  This word “orphan” captures the essence of their existence.  They have been deprived of a mother and father who love each other and we are capable of providing even minimum love and care for their children.  The  implication of the word “orphans” indicates that compassionate Christians are needed to look after them in their distress and affliction.

Due to the connotation of the word “orphan,” I am not trying to resurrect its usage around our children.  It is not a popular term among our children or professionals.  But without someone’s caring, their situation is desolate. They desperately need comforting. Although the cause for loss of parents has changed, the children in our child-care facilities are orphans in the biblical sense. Let us be biblical and regard them as orphans indeed.