<> Ask the Pastor The Rev. Walter Snyder Q: I'm Christian and have been with a girl for a few years now. We've been thinking about getting engaged. We're in love and neither of us has ever been happier. My dilemma is that she is not Christian. However, she will learn and educate herself about my faith, by asking questions and going to church, since it's been a big part of my life. My question is, if she is willing to be there for me and support, not necessarily become Christian, can I still have a viable long term relationship? She has pointed out that "we" should not be bound by rules and regulations on what makes us happy. Example, "the expression 'intolerable discrimination based on religion or belief' means any distinction, exclusion, restriction or preference based on religion or belief. [Article 2 (2) Universal Declaration of Human Rights 217 A (III)]" Further, Article 16 says, "Men and women of full age, without any limitation due to race, nationality or religion, have the right to marry and found a family." I do agree with some of her points, because I do believe that human rights are of paramount importance in today's society. A: As a short answer, it is difficult to remain married (especially happily) whenever there are major differences between husband and wife. Speaking strictly according to statistics, religious agreement and commitment is one of the greatest factors in predicting whether a marriage will last. The Bible also cautions believers about being "unequally yoked." As far as the UN Declaration on Human Rights, I would not place it in anywhere near as authoritative position as I would Holy Scripture. Christianity is both inclusive and exclusive. It is highly discriminatory, yet more accepting than any earthly institution. This is because while the Christian Church teaches, in Christ's own words, "No one comes to the Father except by Me," it also confesses that "God would have all men to be saved." Baptism and faith in Christ are the "narrow way," yet this way invites and holds people from all nations, races, and stations in life. This juxtaposition is clear in Galatians 3:27-28: "For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus." In God's eyes, human rights pale when compared with sin and redemption, hell and heaven, sinner and saint. While Christians work against societal evils, their first concern should always be the greater spiritual evil. Consider Ephesians 6:12, as Paul introduces "the whole armor of God" by telling us why we need this armor: "For we are not contending against flesh and blood, but against the principalities, against the powers, against the world rulers of this present darkness, against the spiritual hosts of wickedness in the heavenly places." Q: When and where the traditions of coming forward and Sunday school began? A: "Coming forward" appears to have a mixed pedigree. It grew out of German Pietism of the 17th and 18th centuries, English Wesleyanism, and various strains of American revivalism. Precursors may include the so-called "anxious bench," where certain individuals were encouraged, urged, or almost forced to a seat beneath the preacher as he gave a strongly emotional speech, often about the horrors of hell. Coming forward (the "altar call") is normally a response to the appeal of the personality of the preacher; often those who do come don't do so out of faith in Christ but either because fear of judgment or because of sheer emotional overload. Sunday schools, also called Sabbath schools, are the main means of religious education in American Protestantism today. Some claim that they began with the Scottish Reformation and John Knox, around 1560. During the 1600s, they were established in England and the United States. The modern Sunday school is usually credited to the efforts of Robert Raikes, who opened his first British Sunday school in 1780. This was done because children worked the other days of the week. This was originally not church-related, but was set as the only schooling some of these children would ever receive. Because of this, many church leaders first opposed it, but then began to use the model and include Christian education. While much good has come from some of the Sunday school programs, they have also had a downside. In many locales, the establishment of a Sunday school was the beginning of the end for weekday parochial schools. Now, instead of teaching from God's word Sunday through Friday, many churches find themselves confined to an hour each week on Sunday morning in which to answer the often non- or anti-Christian teachings of the world. That's it for now. You can submit questions by mail to "Ask the Pastor," PO Box 1080, Jasper, Texas, 75951; E-mail xrysostom@aol.com; or just stop me on the street. Walter Snyder is the pastor of St. Paul and Faith Lutheran Churches in Jasper and Woodville, Texas and coauthor of the book "What Do Lutherans Believe? A Study Guide in Christian Teachings for Adults." Copyright (c) 1999 by Walter P. Snyder Permission is granted by author to reproduce or retransmit this by any means, provided that its content is not altered, that this notice of copyright and permission is included, and that no financial gain is realized.