HOLDING the ROPES
“I will go down, if you will hold the rope.”
-William Carey
THE WHITEHEAD INSTITUTE FOR CHRISTIAN LEADERSHIP
A LEGACY OF OPEN-HANDED FAITH AND GOSPEL-DRIVEN PURPOSE
As a young businessman, Robert Whitehead sold chainsaw parts out of the trunk of a two-door Impala. That hustle, grit, and God-given wisdom grew into a 50-year legacy of entrepreneurship, generosity, and gospelcentered influence. But long before he became one of William Carey University’s most generous supporters, Robert was simply a young man at a scholarship dinner—where he met someone who would leave a lasting impression. That man was Owen Cooper.
Owen was a fellow Mississippi businessman who believed, as Robert did, that success was a tool for Kingdom work. Robert reminisced about this meeting and told me that the scholarship dinner was a formal setting, everyone had suits on, and Owen came over and sat beside him with a “plate full of black-eyes peas and corn bread.” Years later, William Carey would name the Cooper School of Missions and Ministry Studies in Owen’s honor.
That meeting mattered. Robert never forgot it. It sparked a passion of the kind of man—and giver—he would become.
A LIFE SHAPED BY MISSION
Robert built and sold successful franchises—Stihl, Honda, and X-Mark. His business was known for excellence and efficiency, but more than that, it was known for integrity. His employees weren’t just workers, they were family. The workplace was a space for prayer, honesty, and opportunity.
Few people knew that Robert quietly battled cancer for many years.
The medication often left him feeling miserable, but he still showed up— faithfully investing his time, his resources, and his prayers into what mattered most to him: the Kingdom of God.
He didn’t just grow a business— he stewarded a platform. He funded scholarships across the country and supported mission work around the globe. He led mission trips where he personally went door-to-door sharing the gospel. He became one of the most generous donors in William Carey’s history—and he never kept a ledger. When asked how much he had given, he answered simply: “I don’t know—and I don’t want to know.”
A GOSPEL FRIENDSHIP
Our paths crossed through a thankyou note. At the time, I was chair of the Christian Ministries department. One day, out of the blue, a $10,000 check arrived in the mail. I sent a letter of thanks. A few days later, my phone rang. It was Robert Whitehead.
That call sparked a six-year friendship. We talked often—sometimes multiple times a week—about theology, missions, church, family, and deer hunting. Robert didn’t just give to ministry—he entered it and often gave me wise counsel. What we shared was what Paul described as a “partnership in the gospel” (Phil.1:5).
Before coming to William Carey University, I served nearly 20 years as a full-time pastor—and I still serve as a covocational pastor today. That experience shaped how I approached academic leadership. When I stepped into my role at Carey, I wanted to rethink how we prepare ministers and missionaries. Not just theologically—but practically.
The first program we launched was Intercultural Studies, with an intentional emphasis on students earning a second
major in a professional field. Over the past twelve years, that model has borne fruit—graduates are now serving around the world in education, nursing, business, math, psychology, and even in medical fields. These are missionaries doing student teaching, working in hospitals, engaging in business, and ministering in hard-to-reach places— all while being trained theologically, culturally, and professionally.
We didn’t stop at coursework. Every Intercultural Studies student is required to complete an internship, domestic or international, and we help fund those experiences. We believe missions training should include more than theory— it should be lived, practiced, and experienced in the field.
At the heart of it all is a simple conviction: whether God calls you overseas or keeps you close to home, the hospital, the classroom, and the business world are mission fields. We are called to take the gospel wherever we go—and to do it with excellence, humility, and boldness.
Robert was all-in on this approach. He got it. It matched his own life: business as mission, platforms as witness, work as an act of worship. While he supported several of our initiatives—like the Christian Ministries and Arabic Language programs—he was especially drawn to the CrossCultural Business Management degree. When I explained the work that I had done in collaboration with the School of Business to produce a BSB degree conferred by the School of Business that also includes all of our mission’s curriculum, he was locked in! He saw it as a gospel strategy—equipping future leaders to enter any country or context with professional credibility and spiritual purpose.
DR. BRETT GOLSON
THE FINAL ASK
Two days before Robert passed, I called him. He was in the hospital. “If you want to see me,” he said, “you better come on.” When I walked in, he said, “Get a pen and paper.” Then he asked the question he always asked: “What do you need?”
I shared a vision that had been stirring in my heart for some time—a leadership institute that would train future pastors and missionaries in Bible interpretation, theology, pastoral care, and gospelcentered leadership.
He listened. He nodded. And there, in a hospital room, the Robert Whitehead Christian Leadership Institute was born— sketched out between friends, both of us aware that God was doing something special. I told him that generations of pastors would be impacted by his generosity.
Before I left, he looked at me and said, “Just don’t put my name on anything.” I told him, “Your story needs to be told.” He looked hard at me and said, “Well, you can do whatever you want when I’m dead.”
A LIFE WELL LIVED
Robert was released the next day. I visited him once more—he was smiling, joking, full of life. The following day, he stepped into eternity.
Recently, we dedicated the Whitehead Christian Leadership Institute. It’s fully funded by Mr. Robert and Mrs. Janet Whitehead. A bronze bust, sculpted by Ben Watts, now stands on campus—a quiet testimony to a man who never sought recognition, but certainly lived worthy of it.
Because of Carey’s low tuition, high scholarships, free textbooks, and the Robert Whitehead Endowed Scholarship, our ministry students are graduating ready for ministry—with sound doctrine, practical skills, and no crushing financial burden.
But that’s just the beginning. The Whitehead Institute also allows us to train men and women who never had the opportunity to attend college. Through certificate-style courses, we can now offer ministry preparation at no cost—providing
accessible and practical theological training to pastors, church leaders, and missionaries across the country.
The Institute will also host conferences, intensives, and workshops— especially in underserved areas like the western U.S.—offering focused training for men and women who work in the marketplace but are called to ministry. These are co-vocational pastors, church planters, lay leaders—people God is calling to lead His church, and who now have a place to be equipped.
This is what the Whitehead Institute is all about: a new generation of gospel workers, trained and sent into the world with open hands—whether into pulpits or hospitals, classrooms or mission fields, boardrooms or co-vocational churches.
FULL CIRCLE
It is not lost on me that Robert’s journey began at a scholarship dinner— shaped by a conversation with Owen Cooper. And now, decades later, the Cooper School and the Whitehead Institute stand side by side at William Carey University. Two Mississippi businessmen and one faithful God who is the only One capable of weaving lives and writing stories like this.
LOOKING AHEAD
As we step into this next chapter, I’m honored to introduce Dr. Thomas McSwain as the inaugural Director of the Robert Whitehead Institute for Christian Leadership.
Dr. McSwain is a pastor, assistant professor, and author with a heart for the church and a calling that extends across Mississippi and beyond. A William Carey graduate and U.S. Army veteran, Thomas brings a rare blend of academic excellence, pastoral experience, and missional passion to this role.
He embodies the very mission of the Institute—training leaders who serve with open hands and gospel purpose in the pulpit, in the marketplace, and in the world. Thomas is a great brother, an incredible preacher, has a golden voice, and more importantly, has become one of my most trusted friends. Under his leadership, I believe the Whitehead Institute will not only honor Robert’s legacy but multiply it.
Attempting Great Things for God,
Brett Golson, Ph.D. Vice President of Strategic Operations Professor of Religion
Dr. Thomas McSwain with bust of Robert Whitehead.
Dear Professors, Pastors, & Friends,
I’m thrilled to introduce myself as the new Director of the Robert Whitehead Institute for Christian Leadership (ICL) here at William Carey University.
Over my years in pastoral ministry and academia, I’ve learned how vital it is not only to teach truth but to embody it within community. At ICL, our heartbeat is summarized by the C3 Impact Model— cultivate, connect, commission.
Here at ICL we develop leaders, link them to their communities, and send them out to influence the world. Every initiative flows from our mission “to cultivate leaders who influence, inspire and drive positive change,” and rests on four core values: integrity, which demands the highest ethical standards and personal responsibility; innovation, which urges us to welcome fresh ideas and creative approaches to leadership formation; inclusivity, which encourages diversity and the building of a supportive network; and influence, which equips our graduates to bring about meaningful transformation in church and society.
HERE’S WHAT YOU CAN ANTICIPATE AS WE ACTIVATE THE C3 MODEL:
1 CULTIVATE Spiritual & Leadership Growth
We’ll roll out small, interactive cohorts where participants immerse themselves in Scripture, leadership theory, and personal formation— complete with hands-on labs, peer-led case studies, and reflective retreats that foster both character and competence.
2 CONNECT Collaboration & Community
Each emerging leader will be paired with a seasoned mentor and plugged into our growing network of churches, nonprofits, and service organizations. By weaving together diverse gifts and resources, we’ll make certain no one walks this path without support.
3 COMMISSION Empowerment for Impact
Our quarterly C3 Leadership Summits across Mississippi will feature capstone projects—from community development blueprints to churchplanting strategies. These events will not only prepare graduates for their calling but also welcome state and national partners to champion their next steps.
In my role, I’m committed to ensuring these gatherings remain warm, engaging, and academically robust—because nurturing tomorrow’s leaders requires both heart and mind. I look forward to collaborating with you—whether you’re mentoring a rising leader, hosting a regional summit, or simply encouraging the next generation. Together, we’ll write new chapters in the story of Gospel renewal.
Thank you for your warm welcome and for “holding the ropes” alongside me. I eagerly anticipate seeing how God will use ICL to shape leaders who transform our communities and our nation.
In His Service,
Dr. Thomas D. McSwain, Jr. Director, Robert Whitehead Institute for Christian Leadership
OUR DESIRE IN THE COOPER SCHOOL OF MISSIONS AND MINISTRY STUDIES IS TO RAISE UP GENERATIONS OF STUDENTS WHO WILL TEACH, PREACH, AND TAKE THE GOSPEL OF JESUS CHRIST TO THE WORLD. WE WANT TO HELP THEM
BUILD A SOLID SPIRITUAL AND INTELLECTUAL FOUNDATION FROM WHICH TO DO MISSIONS AND MINISTRY.
DR. JOSEPH BIRD
One unique aspect of the Cooper School is that we encourage our students to double major in missions/ministry and a professional degree. Our ministry and missions degrees easily pair with any other major at William Carey. For example, we have students pursuing majors in education, pre-med, nursing, and business, to name a few.
We want to prepare students to fulfill whatever calling Christ places on their lives. Some will have full-time ministry positions, others co-vocational positions, while still others will serve as missionaries and church planters.
A growing number of our students are studying with us because they want to be equipped to take the gospel into their future workplaces. They have no plans to be ministers or vocational missionaries; instead, they want to be equipped to be missionaries in the workplace. They want to be nurses, teachers, and business professionals who are first and foremost on mission for Christ, no matter their professional context.
Jesus is raising up a generation of students who are willing to serve Him and His Church all around the globe. They want to change the world for Christ, and we want to help them do it.
For Christ, Joseph Bird Dean of the Cooper School of Missions and Ministry Studies
DR. THOMAS MCSWAIN
OUTREACH AND
MODERN CHALLENGES OF THE CHURCH
MAEGAN PUTNAM
ADMINISTRATIVE ASSISTANT FOR THE COOPER SCHOOL OF MISSIONS AND MINISTRY STUDIES, MASTERS STUDENT IN CHRISTIAN THEOLOGY, WCU
Dedication of the ROBERT WHITEHEAD INSTITUTE FOR CHRISTIAN LEADERSHIP
MAEGAN PUTNAM
APRIL 2, 2025 MARKED THE DEDICATION OF THE ROBERT WHITEHEAD INSTITUTE FOR CHRISTIAN LEADERSHIP.
THIS EVENT GATHERED ROBERT WHITEHEAD’S FAMILY AND FRIENDS ALONGSIDE THE LEADERS OF WILLIAM CAREY UNIVERSITY, INCLUDING PRESIDENT DR. BEN BURNETT, AND THE FACULTY OF THE COOPER SCHOOL OF MISSIONS AND MINISTRY STUDIES. AS GUESTS ENTERED THE LUCILE PARKER GALLERY ON WILLIAM CAREY’S HATTIESBURG CAMPUS, WE WERE GREETED BY DR. THOMAS MCSWAIN, DIRECTOR OF THE WHITEHEAD INSTITUTE FOR CHRISTIAN LEADERSHIP. AS WE PERUSED THE GALLERY, WE STUDIED A PODIUM AND AN EASEL STAGED AT THE FRONT OF THE ROOM, EACH COVERED IN A WHITE SHEET. WE WAITED IN ANTICIPATION FOR THEIR UNVEILING.
Dr. Brett Golson, President of Strategic Operations, soon invited all the guests into the display room and welcomed them to the launch of the Institute for Christian Leadership. Dr. Golson reminisced about his meeting with Mr. Whitehead after the latter had blessed the Cooper School of Missions and Ministry Studies with an exponential donation. The meeting quickly turned into a friendship that lasted until Mr. Whitehead’s death in 2024. Throughout the years of that friendship, however, Mr. Whitehead humbly refused to be acknowledged for his continuous generosity. Dr. Golson recounted Mr. Whitehead’s request to speak with him in his last days. When Mr. Whitehead asked Dr. Golson, as he always did, what he needed, Dr. Golson expressed his desire to establish an organization for Christian leadership where current and future ministers could be trained and discipled. With a smile on his face, Dr. Golson announced to the guests in the gallery that Mr. Whitehead immediately wrote a check with funds more than sufficient to launch the Institute for Christian Leadership.
Sculptor Ben Watts proceeded to
unveil the bronze bust of Mr. Whitehead which rested on the podium, followed by Dr. Ed Ford, the Associate Professor of Art and Curator of the Lucile Parker Gallery, unveiling the portrait of Mr. Robert and Mrs. Janet Whitehead, delivering an incredible likeness of them both. Both artists recounted how they became involved with the project and conveyed their excitement with the completed pieces and their gratitude for being included in the launch of the Institute.
Dr. McSwain then declared his great honor at being chosen as the first director of the Robert Whitehead Institute for Christian Leadership.
Echoing Dr. Golson’s remarks, Dr. McSwain emphasized his desire to honor Mr. Whitehead’s legacy by training pastors and equipping them for ministry in their diverse churches and communities. He expressed the hope that the Institute would grow in numbers and expand the kingdom of God, not only in the South, but also in Western America.
Following Dr. McSwain, Mrs. Janet Whitehead, wife of the late Mr. Whitehead, affirmed that her husband’s
purpose in life was to honor God and share the gospel. She expressed her heartfelt gratitude for the establishment of an Institute to share in that purpose. Mrs. Whitehead revealed how honored she was to witness the legacy of her husband take the form of an organization dedicated to the growth of future ministers, and she charged all the guests to uphold that legacy with grace and truth.
After Dr. Golson’s prayer of dedication, guests were encouraged to mingle with one another. During this time, I had the opportunity to meet Mrs. Whitehead and thank her for her and her husband’s generosity, of which I am a direct recipient through their endowed scholarship for the Master of Arts in Christian Theology program. Because of their financial gift, I am able to pursue my master’s degree at little personal expense. In my conversation with Mrs. Whitehead, she revealed her love for William Carey and its missions, and she was overjoyed with the opportunities the new Institute presents for students and surrounding ministers as they pursue their God-given calling in His service.
TYLER GREER STUDENT PASTOR AT HIGHLAND CHURCH, LAUREL, MS
WHERE TRUTHS MET CHALLENGES:
A Recap of WCU’s 2025 Pastors’ Think Tank
VISUALIZE WALKING INTO A ROOM SURROUNDED BY SOME OF TODAY’S LEADING LOCAL CHURCH PASTORS, REPRESENTING MISSISSIPPI, ALABAMA, AND GEORGIA. THESE GREAT THEOLOGICAL MINDS AND SHEPHERDS TAKE A BRIEF PAUSE FROM THEIR HECTIC AND DEMANDING SCHEDULES TO GATHER FOR A COUPLE OF DAYS—SHARING INSIGHTS ON WEIGHTY QUESTIONS IMPACTING THE CHURCH AND CONTEMPLATING THE EMERGING TECHNOLOGIES SHAPING THE FUTURE OF MINISTRY.
On April 15, 2025, William Carey University’s Robert Whitehead Institute for Christian Leadership launched its biannual Pastors’ Think Tank. The Institute’s mission involves equipping future church leaders through various programs and resources offered at William Carey, while also encouraging and uniting current ministry leaders. This one-day event brought pastors together for laughter, food, fellowship, engaging lectures from a biblical worldview, corporate worship, and
meaningful conversations drawn from years of ministry experience.
In the morning session, Dr. Don Barger, Director of Innovation and AI for the International Mission Board, opened with a lecture focused on understanding the practical uses of Artificial Intelligence and dispelling common misconceptions. A striking highlight came when he reminded the room full of preachers:
“The Gutenberg Printing Press was revolutionary during its invention in the 1400s, leading to the mass production and global distribution of the Bible. Similarly, the invention of radio and television enabled the broadcasting of the Billy Graham crusades in the 1970s,
and the continued development of the internet has become an invaluable ministry tool.”
Dr. Barger introduced the group to a tool called FaithBot—an AI-powered technology designed to help answer questions about Christianity, assist in biblical research, and support Bible study preparation. He emphasized that while AI should never replace Spiritled sermon preparation, it can serve as a helpful, practical resource to assist pastors in their study and teaching.
Following this, Dr. Robert Smith, Jr. delivered a foundation-shaking, rafter-rattling sermon. Dr. Smith served as professor of Christian preaching at Samford University’s Beeson Divinity
TYLER GREER
School for more than 25 years and held the Charles T. Carter Baptist Chair of Divinity. Previously, he served as the Carl E. Bates Associate Professor of Christian Preaching at The Southern Baptist Theological Seminary in Louisville, Kentucky.
The Apostle Paul writes in 1 Corinthians 1:17, “For Christ did not send me to baptize but to preach the gospel—and not with words of eloquent wisdom, lest the cross of Christ be emptied of its power.” Often, amid the fast pace of the demands of ministry, the pastors’ call can become obscured. This was not the case with Dr. Smith. Although extremely busy, Dr. Smith’s message reflected decades of immersion in the Word of God and a passion to present it digestibly and powerfully to the congregation.
My mentor once said, “No pastor should get in front of the body of believers clanging pans and pots—the meal should already be prepared for your people to eat and chew on the Word of God.” Smith’s sermon was a vivid testament to this. He preached a Christ-exalting message from the book
of Joshua that stirred every heart in the room. Like a classical composition, his delivery began with a gentle crescendo and rose to a triumphant forte, proclaiming the promises of God’s Word. After lunch, the Clash of the Minds began! I had the esteemed privilege of serving as a moderator for the Pastors’ Think Tank discussion session. Among those at the table were Dr. Fred Luter, former President of the Southern Baptist Convention, and Dr. David Whitten, Senior Pastor of Temple Baptist Church in Hattiesburg, Mississippi. This intimate spiritual dialogue fostered a collaborative environment where often-taboo topics in the Church were discussed openly and prayerfully.
One key question posed during the hour was: “How should the Church confront homosexuality and gender confusion within the local congregation?” Dr. Luter responded:
“At Franklin Avenue Baptist Church, we are clear on our stance. We believe that biblical marriage is only between a man and a woman. We openly preach that from the pulpit,
and everyone who attends knows the church’s position. Now, we undoubtedly have people who attend our church who struggle with homosexuality—but we welcome them to join us on Sunday mornings to hear the Word of God, in the hope that they may be saved by our Lord and Savior Jesus Christ through the preaching of the Word.”
I invite you back, once more, to picture that room—filled not just with pastors, but with shepherds, thinkers, and warriors of the faith—pausing amid their labor to sharpen one another for the task ahead. The Pastors’ Think Tank was not merely an event; it was a sacred space where eternal truths met present challenges, where iron sharpened iron, and where the Spirit of God stirred hearts to persevere, proclaim, and prepare. As these faithful leaders returned to their pulpits and communities, they did so renewed— armed not only with insights into modern tools and timeless doctrines, but with the reaffirmed call to preach Christ crucified in a world still desperate for hope.
BRIAN CRAWFORD PRESIDENT OF MISSION MISSISSIPPI
UNDERSTANDING OUR TIMES:
Reflecting on WCU’s 2025 Pastors’ Think Tank
IN 1 CHRONICLES 12, WE ARE INTRODUCED TO A COLLECTION OF SOLDIERS WHO RALLIED ALONGSIDE DAVID, THE “SHEPHERD TURNED KING,” TO ASSIST IN HIS TRANSFER INTO POWER. AMONG THESE SOLDIERS, WE FIND 200 CHIEFS FROM THE TRIBE OF ISSACHAR. 1 CHRONICLES 12:32 (ESV):
Of Issachar, men who had understanding of the times, to know what Israel ought to do, 200 chiefs, and all their kinsmen under their command.
The most memorable quality of the sons of Issachar was that they had “understanding of the times” which enabled them to “know what Israel ought to do.” In every generation of God’s Kingdom, we need leaders who discerningly evaluate how God’s people should live in the society around them based on their understanding of the times. The 2025 Pastors’ Think Tank at William Carey University was a great step forward in addressing this
need. This diverse gathering of seasoned, thoughtful leaders explored the Church’s role and engagement in three of the most important issues of our time: sexuality, mental and emotional health, and artificial intelligence (AI). As a pastor, former IT professional, and husband of a therapist and PhD student in mental health, I’m increasingly interested in how the Church is preparing itself to navigate these issues well.
Regarding mental health, the culture around us rightly expects the Church to be a source of care and assistance. According to a 2022 Center for Disease Control report, “there were nearly two times as many suicides (49,476) in the United States as there were homicides (24,849).”1 According to recent research from the National Institute of Health, depression continues to be a major source of mental anguish in our country. “An estimated 21 million adults in the United States had at least one major depressive episode.”2 The Think Tank explored how the Church, as disciples of the “Great Physician” can walk in the love, humility, and compassion needed to bring healing to those bearing the weight of these challenges. One answer that was raised over and over again is the need to address these challenges through leading by example. Barna discovered in 2020 that nearly 60% of pastors have experienced their own semblance of depression.3 Leaders expressing vulnerability create a culture in the Church that sees strength in asking for help. A lot of mental and emotional struggles grow in darkness. So, we are at our best in addressing these issues
when we commit to bringing them to the light with honesty, confession, and Gospel acceptance. The Think Tank also discussed the power at work when pastoral leaders lean toward other Christians in these fields who have learned how to submit all theories and ideas to the authority of Scripture. All truth is God’s truth, but truth is most useful when it is submitted to the truth of God as revealed in His Word. The Church is filled with many capable doctors, psychologists, counselors, and therapists who have submitted their lives and expertise to Jesus’ authority. We would do well to invite them into our spaces and allow them to share their needed expertise to serve the body of Christ.
Another significant discussion that took place during the Think Tank was on the quickly arriving opportunities and challenges around AI. In the “State of AI in the Church Survey Report,” conducted by Exponential NEXT, “87% of respondents are in favor of using AI in ministry” and “43% of church leaders use AI tools frequently.”4 AI is changing the way we do ministry in incredibly helpful ways: making administration easier, assisting churches in the creation of discipleship tools (e.g. study guides), and aiding the study and research of leaders by making information lookup less laborious. AI is one of the most significant technological advancements in decades, rivaled only by the internet or smartphone. However, just like those advancements, AI is filled with challenges that have the ability to harm the way churches and their
BRIAN CRAWFORD
leaders engage with one another and the world. The Think Tank discussed the ethical concerns surfacing around sermon prep and how preachers are alarmingly beginning to trade in the rigorous wrestling with God in hours long prayer and study sessions for a five-minute prompt session over ChatGPT. We also discussed how AI is becoming a replacement tool for counseling and discipleship with people foregoing face-to-face engagements with real people in exchange for soulless
ENDNOTES
1 National Institute of Mental Health. (n.d.). Suicide. U.S. Department of Health and Human Services, National Institutes of Health. Retrieved May 9, 2025, from https://www.nimh.nih.gov/health/ statistics/suicide.
sessions with an “AI counselor and/ or spiritual advisor.” The care of souls requires souls who care. Discipleship and counseling must never be seen as mere exchanges of information. They are transformative experiences that engage body, mind, heart, and spirit. One of the most overlooked but powerful ways that the Lord sanctifies us is through the gift of presence, people spending time with other people, sharing stories, crying, laughing, singing, and dancing together. AI is a wonderful tool, but we
2 National Institute of Mental Health. (n.d.). Major depression. U.S. Department of Health and Human Services, National Institutes of Health. Retrieved May 9, 2025, from https://www.nimh.nih.gov/ health/statistics/major-depression.
must never forget that some spiritual formation is only forged in the fires of soulful fellowship.
Prayerfully, this Issachar-like gathering of spiritual leaders was one of many to come. The world is always changing. So, it is vital that the Church stay vigilant and ready to learn how our unchanging God is calling us to equip His people to engage this world. This pursuit of “understanding” will ensure the Church, by God’s grace, “knows what we ought to do.”
3 Barna Group. (2024, September 12). Pastors, too, grapple with thoughts of suicide, self-harm. https://www.barna. com/research/pastors-thoughts-suicideself-harm/.
4 Jahng, K. (2024, November 4). Pastors are embracing AI more in 2024. Exponential. https://exponential.org/pastors-areembracing-ai-more-in-2024/.
BRETT GOLSON VICE PRESIDENT OF STRATEGIC OPERATIONS, PROFESSOR OF RELIGION, WCU
THE CHURCH: A Movement, Not an Event
In the New Testament, churches were never identified by buildings, addresses, or architectural significance. Instead, they were known by their
cities—the church in Jerusalem, the church in Antioch, and the church in Corinth
These early Christian communities were not defined by their structures but by their devotion to Christ, the Spirit’s presence among them, and their participation in the mission of God.
Gatherings took place in homes, marketplaces, and public venues. The
emphasis was not on where they met, but what they were doing! Acts 2:42–47 presents a church marked by teaching, fellowship, breaking of bread, and prayer. One of the most compelling examples is the church at Antioch. This community was not known for its sanctuary but for its obedience to the Spirit. It was from Antioch that Paul and Barnabas were sent (Acts 13:1–3), setting into motion
DR. BRETT GOLSON
the first major missionary movement in church history. Their identity was not tied to a building.
THE RISE OF CHURCH BUILDINGS
As the church gained cultural legitimacy in the early fourth century— particularly following Constantine’s Edict of Milan—Christian gatherings shifted from private homes to public buildings. What began as functional spaces soon became architectural achievements. Cathedrals like the Hagia Sophia in Constantinople, St. Peter’s Basilica in Rome, and NotreDame in Paris became visual symbols of Christianity’s rise in global reach and cultural influence.
Today, many of these once-vibrant worship centers stand as historic landmarks and are visited by millions who admire their architecture but often do not know the theology that fueled the movement behind them. The shift to investing time and resources in edifices served a noble purpose but adversely shifted the “go and tell” movement to a “come and see” event. These great buildings, through time, became destinations rather than discipleship centers—places of awe, but often no longer places of proclamation and missional sending.
This shift raises an essential point: the buildings we construct will not last, but the mission will never fail. Structures are useful tools for ministry but are not the essence of ministry. The church is not its facility—it is its people, shaped by Scripture and empowered by the Spirit to live out the Gospel.
VALUING A PLACE WITHOUT MISPLACING VALUE
To be clear, having a place to gather for worship is not only practical—it’s biblical. Throughout Scripture, God’s people have gathered to sing, pray, teach, and remember. The issue is not the presence of place but the potential for misplaced priority.
We should properly value a place of worship because it provides consistency for gathering, a visible witness for the community, and a practical place to prepare for the work of ministry. However, we can misplace the value by the building becoming the identity, disproportionately investing resources into aesthetics and preservation, while forgetting the outward mandate of the Gospel.
When buildings become central, the mission becomes secondary. Far too often, churches have invested more in passionately preserving physical spaces than passionately pursuing the lost. We guard the carpet more than we guard the Gospel. We fund renovations but underfund missions. Emotional attachment to physical places—while natural—can become spiritually unhealthy when it eclipses obedience to the Great Commission.
A building can house a movement, but it cannot replace it. When we are more interested in what happens for a couple of hours each Sunday, we have abandoned the movement for an event. The moment we begin to define “church” primarily by location, or programing, we begin drifting from the Spirit-led movement of the church we see in Acts:
Upward in Worship
“They devoted themselves to... prayer” (Acts 2:42).
Deeper in Discipleship
“They devoted themselves to the apostles’ teaching” (Acts 2:42).
Inward in Fellowship
“All the believers were together and held all things in common” (Acts 2:44).
Outward in Mission
“They sent them off” (Acts 13:3).
Away from Distractions
“Some men came down from Judea and began to teach the brothers, ‘Unless you are circumcised according to the custom prescribed by Moses, you cannot be saved.’” (Acts 15:1) [The leaders met and wrote a letter to correct this false doctrine.] “When they read it, they rejoiced because of its encouragement” (Acts 15:31).
This fivefold pattern—upward, deeper, inward, outward, and away offers a biblical grid for evaluating our current church culture.
THE CHURCH IS NOT AN ORGANIZATION
Another common confusion in modern church life is the tendency to treat the church as an organization rather than a living organism. While organization is necessary—Paul’s letters are full of structural guidance—the church was never meant to function primarily like a corporation.
When churches are run like organizations, metrics can become more important than mission. Policies can outweigh people. Vision statements can be polished while actual discipleship is neglected. The New Testament vision is not anti-structure—it is Spirit-led structure that supports, not suffocates, the work of the Gospel.
CONCLUSION
The church is, and always has been, a movement. It is God’s people, empowered by His Spirit, gathered in worship, grounded in truth, united in love, and sent into the world. Buildings are helpful. Organization is wise. But they are not the point. We are not building monuments; we are advancing the gospel.
Faithful churches will value worship spaces, leadership structures, and planning tools. But they will never confuse those tools with their identity.
REBEKAH CLARK INSTRUCTOR OF INTERCULTURAL STUDIES, WCU
THE LOCAL CHURCH IN COSTA RICA
“I HAVE AN UNDERSTANDING WITH THE DRUG LORD. HE LEAVES ME ALONE AND LETS ME CARE FOR THE WOMEN AND CHILDREN IN THE BARRIO (NEIGHBORHOOD). I DON’T WANT TO MESS THAT UP.” THESE ARE NOT THE WORDS I EXPECTED TO HEAR WHILE SERVING ON MY MOST RECENT MISSION TRIP TO COSTA RICA. OUR WHOLE GROUP WAS TAKEN ABACK. THERE WAS COMPLETE SILENCE IN THE ROOM.
Due to political unrest in neighboring countries, Costa Rica has seen an influx of refugees seeking asylum. It is estimated that almost 9% of the population of Costa Rica is refugees or asylum seekers. What does this mean for the local church, as well as NGOs? In my time in Costa Rica, I noticed three significant ramifications of the political unrest and mass immigration in Central America.
First, families are separated. We spoke with countless women who fled neighboring countries to find a better, safer life in Costa Rica. Most walked over unsafe terrain in the darkness of night, alone, without their husbands or fathers to protect them. They are willing to go to great, albeit dangerous, lengths for the
hope of a life of freedom. Many of these women travel with multiple children, and several women we spoke with were pregnant at the time of their escape.
Unfortunately, what they find waiting for them is not at all what they had envisioned. Their new reality consists of
overcrowded communities on a rocky hillside, living in houses quickly thrown together using scraps of wood and tin, and often with the grief of having left part of their family behind. They are unsure of where their spouses are or if they are even alive. They have no hope of
REBEKAH CLARK
reuniting with those they left behind. It is heartbreaking to see children growing up in these conditions without the comfort of both parents in the home.
How does the gospel speak to this?
We know God created all humans in His image and He created the institution of marriage. Human sin has corrupted these things, and, most often, children are left to pay that price. We were able to share with these children that while they are living lives full of uncertainty, they could trust and believe in the one thing that does not change. Jesus is the same yesterday, today, and tomorrow. My team was able to share with the women and children about our God who will never leave them nor forsake them.
We partnered with an organization called Transforma, which helps support these women by providing a safe community and a place where they can find the help they need. The organization uses Christian principles to strengthen the family unit through parental support, family counseling, and health initiatives, and by fostering spiritual growth.
The separation of families leads to the second issue—ultra poverty. When these women arrive in Costa Rica, they have no money and find themselves with few, if any, options for employment. They end up working jobs that pay very little, which means they cannot support themselves, much less their families. Many struggle to even give their children basic nutrition.
As my team walked through the barrio, the living conditions were unthinkable. We visited several homes, each no more than a small, cramped room with minimal sunlight and littleto-no ventilation. These structures were stacked tightly, one on top of the other. Families are exploited through exorbitant rent prices in these unsafe neighborhoods, creating an environment where illness and disease can spread rapidly throughout the community.
There is not only physical darkness in the deepest corners of these neighborhoods, but also spiritual
darkness. We walked through alleyways that were barely more than a shoulder’s width apart, at times having to duck because the houses above were so close. Darkness could be sensed in every turn of the winding staircases that lead through the barrio. The residents have no hope in this life, much less for eternity.
This is where Transforma and the local church come in. I spent time talking with a mother who had lost her son to gang-related violence. She spoke about the peace and presence of God that she feels among her church family. She spoke about how her relationship with God brings her joy and her place in the church brings her purpose.
The local church, together with para-church ministries in the area, are committed to combating physical and spiritual darkness alike. They are working to empower women by teaching them skills that will allow them to start small businesses of their own. In addition to helping them learn basic skills that allow them to provide for their families, they are also helping them find joy and purpose in the work with which God has gifted them.
The third major issue I noticed was that of drugs and human trafficking. When my church started planning and praying about our mission trip to Costa Rica, we never imagined that we would
hear things about drug lords or witness a drug deal happen right in front of us. Nevertheless, our limited experience in the few days we were there is the daily reality of the people who live in this barrio. Due to their ultra poverty and the lack of resources and support, many young boys are pressured into a life of dealing drugs, and the young women are forced into prostitution. Women and children are abused at unthinkable rates.
Despite all this, the local church is on the ground being the hands and feet of Jesus in ways I have never experienced or seen in my years of mission work. The team at Transforma is in the homes of these women, rescuing them from the hopelessness in which they are caught, proclaiming the truth of the Gospel, and seeing lives changed! They are reminding these women that the only hope they truly need is in Jesus. The staff at Transforma know everyone in the area and know their stories as if they were their own. While we were there, my team encouraged the church, supported the ministries, prayer walked, and loved these women and children. It was incredible to walk through the barrio and see how everyone knew the staff by name and proudly opened the doors of their homes to welcome them in.
Often in the mission world, we refer to a “person of peace”. This person serves as a social bridge between the missionary and the community. Surprisingly, we found that, in this scenario, the person of peace is the drug lord. The Transforma staff has an understanding with him. For some reason, he allows them to move around in the community and has instructed his people to leave them alone. God is using His church and His people to reach the lost in Costa Rica. Pray for Transforma and for the local church as they minister to those who are living lives separated from their families, lives that are facing ultra poverty, and lives that are governed and ruled by traffickers.
If you want to support Transforma, you can do so at https://unbridledacts.org/ product/transforma/
MEDICINE and MISSIONS
AS STUDENTS AT WILLIAM CAREY UNIVERSITY’S COLLEGE OF OSTEOPATHIC MEDICINE, THESE FUTURE PHYSICIANS ARE NOT ONLY MASTERING CLINICAL SKILLS IN THE CLASSROOM BUT ALSO STEPPING BEYOND BORDERS TO SERVE COMMUNITIES AROUND THE WORLD. THROUGH INTERNATIONAL MEDICAL MISSION TRIPS, FOUR MEDICAL STUDENTS SHARE HOW THEIR HANDS-ON EXPERIENCES ARE SHAPING BOTH THEIR PROFESSIONAL TRAINING AND PERSONAL CALLING.
CATHERINE JACKSON
I believe missions and medicine naturally go hand in hand. God is our healer both physically and, more importantly, spiritually. Though He blesses us with medicine and physicians to provide healing, He is still the one who grants that success. Additionally, though we may provide physical solutions, they are temporary, as everyone perishes. God heals the soul, which has eternal consequence. Numbers 21:8 says, “And the Lord
said to Moses, ‘Make a fiery serpent and set it on a pole, and everyone who is bitten, when he sees it, shall live.’” The symbol for healing is a snake on a pole for a reason. God foreshadows our spiritual salvation through His Son on the cross, while delivering physical healing and deliverance from judgement in Numbers. Those in medicine have a unique opportunity to discuss spiritual wellness as well as physical wellness. As Nathaniel Hawthorne said in The Scarlet Letter, “A man burdened with a secret should especially avoid the intimacy of his physician.” This privilege of intimacy with patients is especially well-stewarded by DOs, since we know mind, body, and soul are all connected.
TRINITY MCSWAIN
TRINITY MCSWAIN
Medical mission trips have been a gentle summons, an invitation, to step beyond borders, both geographical and personal. In the quiet rhythms of crosscultural service and the sacred work of healing, I have found a place where compassion takes form. I cherish these moments, as they shape not just the osteopathic physician I am
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becoming, but the servant-heart I long to cultivate. I plan to serve in pediatrics or obstetrics, not merely to treat illness, but to stand in the gap where disparities persist, to be a quiet presence of hope and healing. As His servant, I will witness His love, tending not only to bodies, but also to souls, that in their strength, they might glorify God.
(BMDMI) in Guatemala and Honduras. While immersed in rural villages, I helped distribute food and offered educational opportunities like VBS. I also participated in providing medical aid. The lessons I learned assisting latinx communities clarified my calling to be
the hands and feet of Jesus not just in word, but in presence. I go because He has called. Not for applause, but out of obedience. May we all go ye therefore— to love with our hands, to serve with quiet gentleness, and to follow Him wherever He leads.
STACY BUXTON MITCHELLE
In the summer of 2024, thanks to a generous scholarship provided by William Carey University, I had the opportunity to travel to Reitoca, Honduras, with Baptist Medical and Dental Mission International (BMDMI). Fresh off my third-year clinical rotations, I wasn’t sure what to expect—would I be triaging patients, handing out medication, or actually “doctoring?”…
After an uneventful flight and a rather perilous (and nausea-inducing!) bus ride to the village, we settled in and set up our clinic space…Patients lined up early in the morning and waited for hours to see us, even in the daily rain showers. I treated about 60-80 patients a day, usually as families who presented together. Complaints ranged from symptoms we would typically see in a primary care clinic at home to conditions we rarely encounter—chronic cough, headache, hypertension, intestinal parasites, trench foot. With limited treatment options and
no lab facility or imaging, diagnosis and treatment required some creativity. Being an osteopathic medical student served me well in this regard, because my physical exam skills were up to the task, and I was able to offer several patients manipulation for musculoskeletal complaints.
During my time in Honduras, I gained valuable diagnostic skills, improved my medical Spanish, and formed great friendships with the team. In fact, I had such a great experience that I will be going back with the same team again in June 2025 before I begin my family medicine residency. My hope for mission trips is always that I am able to give back even half as much as I gain from the experience.
ALEXANDER PONCE
I had the privilege to serve the people of Reitoca, Honduras, on a BMDMI Mission Trip. William Carey University College of Osteopathic Medicine (WCUCOM) sponsored myself as well as six other WCUCOM students in
ALEXANDER PONCE
supporting the community of Reitoca. During this experience, we were able to further our spiritual relationships with our Heavenly Father by providing medical care to over 800 people over a few days. It was an experience that I will never forget.
From classrooms to village clinics, these students are putting their medical education into action, offering care, compassion, and commitment on a global scale. Their journeys reflect the heart of William Carey University: preparing skilled, mission-minded students ready to serve both at home and abroad.
STACY BUXTON MITCHELLE
LANDON ADAMS BAPTIST STUDENT UNION DIRECTOR, WCU
BSU CAMPUS MINISTRY
Is an Outreach of the Local Church
WHAT CAN CAMPUS MINISTRY DO THAT THE LOCAL CHURCH CANNOT DO? CAN THE LOCAL CHURCH EVANGELIZE, DISCIPLE, AND MOBILIZE YOUNG MEN AND WOMEN FOR GLOBAL MISSIONS (THE TYPICAL FUNCTIONS OF A CAMPUS MINISTRY)? ABSOLUTELY! SO, WHAT IS THE UNIQUE ADVANTAGE OF HAVING A CAMPUS-BASED MINISTRY?
As a BSU Director, I believe that my unique contribution to gospel ministry is in no way a secret method of campus evangelism, discipleship, or mobilization. Instead, I believe that campus-based ministry has the singular advantage of providing regular pastoral presence in the lives of college students.
While church ministry revolves around the more regular problems and pains of adult life—hospitalizations, marriage problems, parenting, bereavement, career crises—campus ministry revolves around the special set of issues facing 18–26-yearolds. Some have characterized the college years as one of the most dynamic periods of psychological growth. As young men and women emerge into adulthood, they begin to solidify their own identity, beliefs, and values. Such change occurs rapidly, unevenly, and rarely intentionally. In a million little moments, college students decide who they are going to be as future spouses, parents, employers, employees, and Christ followers.
The typical day for this campus minister can and often does include some variation of the following—and sometimes all before lunchtime:
Meeting with a volunteer student leader to plan a ministry outreach event
Challenging the wisdom of an overzealous theology student who is spewing his most recent opinion
Calming a senior who is mentally spiraling when contemplating their plans for the future with graduation right around the corner
Fixing the gearshift cable grommet on a mid-2000s minivan for a student whose parents live in a different state
Explaining to a church search committee member that they need to decide if their youth minister position will be part-time, full-time, paid, or unpaid before I start asking student candidates to consider the opportunity
Giving relationship advice to the student who is smitten, heart-broken, or in a complicated “situationship”
Recruiting a student to spend their summer on the frontier of global missions in a country that cannot be disclosed to the public
Defending the reasonableness of faith to a student who has listened to too many agnostic internet evangelists
Finding a car ride for an international student who booked an airline ticket home but failed to ask around for a lift to the airport
Checking on a student who has been struggling with secret addiction that is robbing them of the joy of their salvation
Encouraging a student to share the gospel with their roommate despite the fear of awkwardness and rejection
Each of these examples provided opportunities for students to open themselves up to outside influence. Providentially, God has planted campus ministers in proximity to the quickpaced life of collegiates who are often experiencing the thrill of college life while being overwhelmed by the chaos.
Such an exciting time of life comes with its own set of problems, pressures, and pains that quickly fade into memory or become parts of parental lore that gets passed onto children. No doubt, many students hear about the foolish shenanigans of their parents’ college days—if they had parents who had the privilege of attending college. What this campus minister hopes for the future is that students hear the parts of their parents’ stories that include how God forever altered their self-perception, their perception of ministry, and their perception of the world.
Whether or not students remember how instrumental their campus ministry was in the process of life transformation is of no concern to us. God knows and sees all the work of ministry done in secret. Whether we plant or water, or a church ministry plants or waters, God makes spiritual life grow.
So, what is the unique advantage of having a campus-based ministry in addition to the churches? As Jesus once remarked to his disciples: the harvest is plentiful, but the laborers are few. Campus-ministry places more laborers strategically into the harvest, and campus-ministry places more shepherds into the fields to watch over the flocks by night. The enemy may use hailstorms and send wolves to steal, kill, and destroy, but campus ministries exist to be a regular pastoral presence to point students in the direction of Jesus to have life abundantly.
DR. LANDON ADAMS
JOSEPH BIRD
DEAN OF THE COOPER SCHOOL OF MISSIONS AND MINISTRY STUDIES, WCU
PREACHING THE GOSPEL OF LUKE
EACH YEAR, THE MISSISSIPPI BAPTIST CONVENTION HOSTS THE STATE PREACHING CONFERENCE. THE CONFERENCE IS HELD OVER THREE DAYS AT BLUE MOUNTAIN CHRISTIAN UNIVERSITY, MISSISSIPPI COLLEGE, AND WILLIAM CAREY UNIVERSITY. THE THEME OF THIS YEAR’S CONFERENCE FOCUSED ON THE GOSPEL OF LUKE. I HAD THE OPPORTUNITY TO LECTURE ON BACKGROUND AND CONTEXTUAL ISSUES RELATED TO LUKE’S GOSPEL. IN THIS ARTICLE, I WANT TO OFFER A THIRTY-THOUSAND-FOOT VIEW OF SOME OF THE MOST IMPORTANT BACKGROUND ISSUES RELATED TO PREACHING THE THIRD GOSPEL.1
THE THIRD GOSPEL’S CONNECTION TO ACTS
One of the unique elements of Luke’s Gospel is that it is volume one in a twovolume series, with the Acts of the Apostles being volume two. Tolbert states, “Luke and Acts were written by the same man. This opinion is so widely held and is so incontrovertible that it is unnecessary to defend it…. Style, vocabulary, characteristic motifs, and development according to a unifying plan are signs of a common authorship to be detected in every section of both books.”2
Stein asserts that “the common authorship of Luke-Acts is accepted by almost all. The Gospel of Luke was written with Acts in mind, for without Acts the plan of the Gospel would be incomplete. And Acts was plainly written in light of and to complete the Gospel of Luke.”3 Bock contends that Luke “is the only Gospel with a sequel…. The two volumes and their message are virtually inseparable despite the canonical division. Luke’s Gospel often lays the foundation for many of the issues whose answers come in Acts.”4
As preachers, we need to remember the connection between Luke and Acts as we prepare sermons. Luke’s narrative does not end in Luke 24 but in Acts 28. While two books, they tell one story.
AUTHORSHIP
The Third Gospel is one of nine New Testament books whose authorship is anonymous.5 Yet, strong internal and external evidence exists in favor of Lukan authorship. The internal evidence for Lukan authorship centers on two points.
First, the author was not an eyewitness to most of the events in the Third Gospel and Acts. Instead, the author depended on the testimony of those who were eyewitnesses of what occurred. The author composed the Third Gospel by researching and compiling what he learned. This is clear in the prologue of Luke 1:1-4.
Second, Luke was connected to Paul in what is commonly referred to as the “we” sections of Acts. The author of Acts used the first-person plural, “we,” in certain sections of that book (e.g., 16:10, 17; 20:6; 27:1). In these passages, the author claimed to have been a companion of Paul during some periods of the apostle’s ministry.6
Besides internal evidence, considerable external evidence exists which supports Lukan authorship of the Third Gospel and Acts. Some of the most compelling evidence includes,
“The tradition of the church gives attention to only one name as the author of these volumes—Luke. This tradition was firmly fixed by A.D. 200 and remained so without any hint of contrary opinion. The absence of any dispute about this detail is a strong reason to take the tradition seriously.” 7
The oldest Greek manuscript of the Third Gospel (P75, The Bodmer Papyrus) dates to the end of the 2nd century and includes the title “The Gospel According to Luke.” 8
In Dialogue with Trypho, Justin Martyr mentions Luke writing a memoir of Jesus and further states that Luke was a follower of Paul.9
The Muratorian Fragment, sometimes called the Muratorian Canon, is dated to the second century and contains the title “The Third Book of the Gospel: According to Luke.” 10
Irenaeus, Tertullian, Clement, Origen, Eusebius, Jerome, and other early fathers all attest to Lukan authorship.11
DATE AND LOCATION
Keeping in mind the connection between Luke and Acts, the earliest possible date for the Third Gospel’s writing would be immediately after the events recorded at the end of Acts. Those events include Paul’s arrest and two-year stay in Rome, which took place in the early A.D. 60s, likely A.D. 62. Conversely, the latest possible date would be around A.D. 170 because of some definite citations in Irenaeus’ Against Heresies.
Stein further limits the scope of the date range. He states, “The simplest explanation about why Acts ends where it does is that Luke could not write anything more. He had brought his readers completely up to
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DR. JOSEPH BIRD
date.”12 If that is the case, then Luke was likely written sometime in the early A.D. 60s. Stein also mentions the relationship between Luke’s Gospel and Mark’s Gospel. He asserts that “it seems reasonably certain that Luke used Mark in the writing of his Gospel.”13 If that is true, then Luke-Acts would have been written after A.D. 65-67. A date range from A.D. 70-90 would be likely.
As to where the Third Gospel was written, we simply do not know. Bock states, “Where one fixes the place of Luke’s writing depends on the date one fixes for the work.”14 Or as Fitzmyer writes, it is “anyone’s guess.”15 However, our lack of clarity on the place of composition does not affect our ability to interpret the content of the Third Gospel.
AUDIENCE
A unique element concerning Luke’s audience is the inclusion of the person named Theophilus.16 Some have argued that because Theo-philus means “friend of God,” the name does not refer to an actual person but is used in a metaphorical sense. This seems unlikely. Luke’s use of “most excellent” as a descriptor of Theophilus seems to ground Theophilus in history as a real person, though the details of who he was and what he was like are unknown.
ENDNOTES
1 If you would like a free copy of the complete lecture handouts, please email jbird@ wmcarey.edu.
2 Malcolm O. Tolbert, “Luke,” in Luke-John, vol. 9 of The Broadman Bible Commentary, ed. Clifton J. Allen (Nashville; Broadman Press, 1970), 1.
3 Robert H. Stein, Luke, vol. 24 of The New American Commentary, ed. David S. Dockery (Nashville: Broadman Press, 1992), 21-22.
4 Darrell L. Bock, Luke 1:1-9:50, in the Baker Exegetical Commentary on the New Testament, ed. Moises Silva (Grand Rapids: Baker Books, 1994), 1.
5 The other books include Matthew, Mark, John, Acts, Hebrews, and 1, 2, 3 John.
6 For more information, see Stein, 23.
Perhaps Theophilus was a Gentile Christian of some means, but even that is speculative.17
In a more general sense, the longstanding tradition is that Luke was a Gentile Christian who wrote his Gospel for a Gentile audience. Luke was writing to Gentiles, but was the Gentile audience Christian? Stein argues they were Christians, “For Luke did not seek to explain difficult or confusing issues as he would have done if writing to nonChristians.”18 Others, such as Nolland, contend that Luke’s target audience focused on God-fearers rather than Gentile Christians. While nuances clearly exist in discussions of Luke’s audience, the traditional consensus that Luke primarily wrote to a Gentile audience, whether Christian or God-fearers, is helpful to preachers as we seek to interpret and preach Luke’s Gospel properly.
PURPOSE
The challenge with the Third Gospel is that Luke appears not to have a single purpose or theme for his two-volume work; rather, “It may be more accurate to speak of the various purposes Luke had in writing Luke-Acts.”19 The preface makes it clear that, at the very least, Luke was writing to offer certainty to Theophilus and to his wider audience. Luke clearly writes as a historian who labors to offer reliable
7 Bock, Luke 1:1-9:50, 5.
8 Stein, 21.
9 Bock, Luke 1:1-9:50, 5.
10 Stein, 21.
11 For more information, see the following: Bock, Luke 1:1-9:50, 5; Arthur A. Just Jr., Luke, vol. III in the Ancient Christian Commentary on Scripture, New Testament, ed. Thomas C. Oden (Downers Grove, Intervarsity Press, 2003), xvii-2; John Nolland, Luke 1-9:20, vol. 35A in the Word Biblical Commentary, eds. David A. Hubbard and Glenn W. Barker (Dallas: Word Book Publisher, 1989), xxxiv-xxvii; Stein, 21; Tolbert, 1-4.
12 Stein, 25.
information to his readers.
Green writes that Luke-Acts “highlighted the certainty of God’s purpose to bring salvation to all.” More specifically, “The purpose of Luke-Acts would have been to strengthen the Christian movement in the face of opposition by (1) ensuring them in their interpretation and experience of the redemptive purpose and faithfulness of God and by (2) calling them to continued faithfulness and witness in God’s salvific project.” Therefore, “The purpose of Luke-Acts, then, would be ecclesiological— concerned with the practices that define and the criteria for legitimizing the community of God’s people, and centered on the invitation to participate in God’s project.”20
All the aforementioned purposes can help us as we navigate the Third Gospel. What we must keep in mind is that Luke and the other Gospel writers were not simply historians or reporters but evangelists who wanted to ensure that their readers knew the truth of Christ and his Gospel.
So much more can and has been written about the Third Gospel. While we have only scratched the surface here, I encourage you to teach and preach through the Gospel of Luke. I know that you and your people will be encouraged, instructed, and transformed as you study the Gospel.
13 Stein, 25. For a detailed argument of Markan priority, see Stein’s The Synoptic Problem (Grand Rapids: Baker, 1987), 45-88.
14 Bock, Luke 1:1-9:50, 18.
15 J. A. Fitzmyer, The Gospel According to Luke (i-ix), vol. 28a in The Anchor Bible (Garden City, N.Y.: Doubleday, 1981), 57.
16 Luke 1:3; Acts 1:1.
17 Stein, 26.
18 Stein, 27.
19 Stein, 35.
20 Joel B. Green, The Gospel of Luke in The New International Commentary on the New Testament, eds. Ned B. Stonehouse, F. F. Bruce, and Gordon D. Fee (Grand Rapids: William B. Eerdmans Publishing, 1997), 2122.
DON BARGER DIRECTOR OF INNOVATION AND ARTIFICIAL INTELLIGENCE, IMB
AI ISN’T COMING—IT’S HERE
I USED TO SAY, “AI ISN’T COMING FOR YOUR JOB— SOMEONE WHO KNOWS HOW TO USE AI IS.” THAT WAS TRUE… BUT THIS IS 2025, AND I’VE CHANGED MY OPINION. IT’S TIME TO CALL IT LIKE IT IS.
AI is coming for a lot of jobs. And it’s not just white-collar ones. Blue-collar, labor-intensive, and routine-based roles? Automation and robotics are moving in fast. This isn’t a slow evolution—it’s a 12–36 month revolution.
Harvard Business Review recently cut through the hype with a compelling article on how real people are using AI— everyday, practical stuff. When you read it, you realize:
This isn’t theoretical anymore.
According to HBR, the top 100 GenAI use cases are almost perfectly split between professional and personal use. That aligns with what I’ve seen. People are using GenAI to:
Write emails, reports, or policies
Translate and summarize technical material
Get legal, health, or financial clarity
Generate contracts, analyze spreadsheets, or prep slide decks
Learn new skills faster than ever before
It’s not just about getting ahead—it’s about getting unstuck, over and over again.
A REAL-LIFE EXAMPLE (FROM THIS WEEK)
This week, I had to replace a couple of 3-way electrical switches in my house. I’ve done plenty of electrical work before (living overseas will train you in all kinds of things!), but these are the kinds of tasks I tackle only once every year or two—and I get rusty.
Twenty years ago, I would have:
• Called a friend or my dad for help
• Maybe picked up a book
• Most likely hired someone to do it
Ten years ago, I would have:
• Googled diagrams
• Watched a few YouTube videos
• Second-guessed myself
• Hoped I didn’t fry anything (or myself)
This year? I took a few photos of the switches—front and back—and uploaded them into an AI model.
Then I asked: “I’m replacing a couple of 3-way switches. I forget—which wires are the line, load, and travelers?”
Five seconds. The model looked at my photo, told me exactly what was what, and I was back in business. I asked a few followup questions, and it walked me through every step.
These are the kinds of real-world tasks people don’t talk about enough—AI as your expert-on-demand. Not just writing code or emails, but guiding you through physical, practical jobs that used to take hours of research or a phone call to someone more experienced.
SO… WHAT SORTS OF JOBS ARE AT RISK?
Let’s not pretend that AI is only about productivity. It’s not. Jobs are going away.
Repetitive, manual jobs are being replaced by AI + robotics
Admin and back-office roles are streamlined by automation
Support roles are shrinking as AI handles the first—and often better—pass
White-collar work that involves copy-paste tasks or repetitive analysis? AI is already doing it faster and cleaner
This isn’t something coming in a decade. It’s happening now—in warehouses, in call centers, and even in mid-sized offices replacing headcount with smart tools.
WHAT COMES NEXT?
Pair this with the now-public Shopify CEO memo (more on that in a future post), and the message is clear:
“We’re not just using AI to do more—we’re using AI to need fewer people.”
Organizations are choosing lean and fast over legacy. If you’re not adapting—if your team hasn’t welcomed AI as a team member—you’re falling behind.
HERE’S WHAT TO DO:
Get fluent in AI now. Don’t just use tools— learn how to ask, test, build, and apply.
Train your team. AI literacy doesn’t happen by accident. Lead them there.
Stay honest. Don’t sugarcoat the impact. Prepare your people alongside you—not after you.
FINAL WORD
GenAI isn’t just a better Google. It’s a shift in how we work, think, and solve problems. If you’re not already using it to speed up the boring stuff, you’re already behind. We’re not talking about the future anymore. We’re living in it. Hold on.
This article may be found on substack. com. We are using it with permission of the author. https://donbarger.substack.com/p/ ai-in-2025-part-1-of-2
DR. DON BARGER
BRANDON KNIGHT
ASSISTANT PROFESSOR OF STRATEGIC COMMUNICATION & LEADERSHIP, WCU
BRIDGING REASON AND IMAGINATION:
George MacDonald’s Theology of the Imagination
THE PSALMIST PROCLAIMS, “THE HEAVENS DECLARE THE GLORY OF GOD, AND THE SKY ABOVE PROCLAIMS HIS HANDIWORK. DAY TO DAY POURS OUT SPEECH, AND NIGHT TO NIGHT REVEALS KNOWLEDGE.”1 ELSEWHERE, THE APOSTLE PAUL SPEAKS OF CREATION GROANING AS IN
DR. BRANDON KNIGHT Continued on
THE PAINS OF CHILDBIRTH.2 AND LEST WE FORGET ABOUT JESUS’ DECLARATION TO THE PHARISEES UPON ENTERING JERUSALEM: “THE VERY STONES WILL CRY OUT.”3 BUT, OF COURSE, THESE ARE MERE METAPHORS.
INANIMATE OBJECTS CANNOT COMMUNICATE.
The Spring 2025 Rhetorica Christiana Forum4 centered on the historic theologian, poet, and fairy tale author George MacDonald because of his rich theology and understanding of the imagination. In his essay The Imagination: Its Functions and Its Culture, MacDonald explores modern man’s disregard for the imagination in lieu of rationality/scientific thinking. Theologically, MacDonald viewed humanity’s innate desire to create as a mimicking of the imagination of God, albeit a secondary type of creativity. The imagination’s true purpose, he argues, is “following and finding out the divine imagination in whose image it was made.”5
So, how did such a rich theology of the imagination work itself out in MacDonald’s life and writings? He wrote fairy tales to stir the imagination, for he believed such tales would lead others to faith. Undoubtedly, this evangelistic effort seems nonsensical to the modern Christian. Nevertheless, numerous figures were inspired by MacDonald’s fiction, and even some were led to Christ. For example, C. S. Lewis recounts picking up a random book at the train station called Phantastes, authored by MacDonald. In his autobiography, Lewis credits that work to baptizing his imagination in such a way that he would one day find Christ: “I had not the faintest notion what I had let myself in for by buying Phantastes.”6 Why is it difficult for modern
Christians to see the importance of imagination? One reason is that, like MacDonald’s contemporaries, we too have bought into Enlightenment rationale, namely that scientific thinking/rationality is the most important form of learning. The truth, however, is that rationality only identifies part of our createdness. Humans are imaginative creatures who build other worlds through language and learn deeply as we travel to said places. In his famous The Weight of Glory sermon, C. S. Lewis explains how poets and storytellers are closer to the prophets than we realize because, through the imagination, our deepest longings are stoked and pointed to their true and proper end: “That is why we have peopled air and earth and water with gods and goddesses and nymphs and elves—that, though we cannot, yet these projections can, enjoy in themselves that beauty, grace, and power of which Nature is the image. That is why the poets tell us such lovely falsehoods.”7
Now, modern Christians naturally question MacDonald’s theology of the imagination, because he argues it, like all things, can be mishandled. To many Christians, I imagine, this notion seems beyond the pale of orthodoxy. But like Paul as he roamed the streets of Athens looking at their idols, we too should be able to see how even the broken and fractured imagination is longing to find and worship the God who has made himself known through Jesus Christ. The worship of false deities shows
the brokenness of the imagination. Nevertheless, the act of creating stories, fairy tales, and other worlds is of a different sort because no false worship occurs. Rather, as MacDonald puts it, the beauty of nature enraptures our hearts and minds in such a way that we are led to the proper end: worship of Christ. This, however, is precisely the point.
Dare I say, the biblical writers had a greater affinity for the imagination than we modern 21st century Christians. The psalmist proclaims, “The heavens declare the glory of God, and the sky above proclaims his handiwork. Day to day pours out speech, and night to night reveals knowledge.”8 Without imagination, Christians are not able to see the truth of the psalmist’s proclamation because we know inanimate objects neither speak nor sing. The truth, however, is that nature never stops declaring the glory of its Maker. We simply need ears to hear and eyes to see. Just as the Church needs pastors with rich imaginations, we need writers, authors, storytellers, and dramatists who can create works of art that stoke our deepest longings for another world and move others rightfully to Christ. MacDonald’s hope for the young Christian’s imagination should be our same hope today in the 21st century: “Seek not that your sons and your daughters should not see visions, should not dream dreams; seek that they should see true visions, that they should dream noble dreams.”9
ENDNOTES
1 Psalm 19:1-2, English Standard Version.
2 Romans 8:22, English Standard Version.
3 Luke 19:40, English Standard Version.
4 A hearty thanks to our presenter, Rodney Mooney, for sharing about this research into George MacDonald’s life and influence. Professor Mooney has other ongoing projects that you may find of interest. Check out his work with Wandering the Pines of Mississippi.
5 George MacDonald (1994). The Imagination: Its Functions and Its Culture, in Rolland Hein’s (editor) The Heart of George MacDonald: A One-Volume Collection of His Most Important Fiction, Essays, Sermons, Drama, Poetry, and Letters (Harold Shaw Publishers: Wheaton, IL). 418.
6 C.S. Lewis (1956). Surprised by Joy: The Shape of My Early Life (Houghton Mifflin Harcourt), 100.
7 C.S. Lewis (1949). The Weight of Glory and Other Addresses (The MacMillan Company: New York, NY), 13.
8 Psalm 19:1-2, English Standard Version.
9 MacDonald, The Imagination, 422.
Rhetorica Christiana CONSPIRACY, TRUTH,
and DISCERNMENT
HANCE DILBECK PRESIDENT OF GUIDESTONE
THREE SELF-CARE MYTHS TO AVOID
IN RECENT YEARS, I’VE SPOKEN OFTEN TO MINISTERS ABOUT THE IMPORTANCE OF SELFCARE. AT GUIDESTONE, OUR MISSION IS TO ENHANCE FINANCIAL SECURITY AND RESILIENCE FOR THOSE WHO SERVE THE LORD. TRUE WELLNESS GOES BEYOND FINANCES — IT INCLUDES SPIRITUAL, EMOTIONAL, PHYSICAL, RELATIONAL, AND FINANCIAL HEALTH.
This isn’t a modern idea. In Charles Spurgeon’s Lectures to My Students, Lecture One is titled “The Minister’s Self-Watch.” Richard Baxter’s 17thcentury book, The Reformed Pastor, opens with “The Oversight of the Self.” Both were echoing Scripture, not promoting self-interest.
Consider Paul’s challenge to Timothy: Pay close attention to your life and your teaching; persevere in these things, for in doing this you will save both yourself and your hearers. 1 Timothy 4:16 (CSB).
I’ve studied and preached this verse extensively over the past few years. I urge you to not disregard the biblical and strategic benefits of self-care. Rather, beware the following three myths.
MYTH #1:
Self-care is selfish.
REALITY:
Self-care is strategic.
Modern culture often portrays self-care as a “me-first” indulgence. However, Paul helps us understand that the motivation behind biblical self-care is not selfishness but stewardship. Paul says that by paying attention to yourself, you “ensure salvation both for yourself and for those who hear you.” 1 Timothy 4:16 (NASB 1995). Wow!
My friend Mark Dance often refers to the airline safety instruction: “Put on your own oxygen mask before helping others.” Why? If you lose consciousness, there may be no one who can help you. Instead, you put on your own mask first, which frees you to help others.
The same is true in ministry. Tending to your own health equips you to serve others more effectively — for the long haul. We must commit to caring for ourselves if we are committed to our calling.
MYTH #2:
Self-care competes with ministry.
REALITY:
Self-care prepares us for ministry.
Some think ministry and selfcare are in competition, that we must choose between caring for the church or caring for ourselves. Paul doesn’t say to prioritize your teaching or your life. He always says to pay attention to both. Healthy doctrine and a healthy life are both essential.
Consider the farmer. Not all of his time is spent in the field. He also works hours preparing his equipment. He devotes time to giving due attention to finances. Time with his machinery and at his desk is not time taken from farming but given to a crucial element of agriculture. The same is true for Gospel ministry.
MYTH #3:
Self-care can wait for another season.
REALITY:
Self-care is important in every season.
Many of you agree with the theory but want to delay the practice. Many pastors will continue to neglect themselves, their finances, and their families while emptying themselves for others, all the while protesting, “I’m just in a busy season.” I love the New Living Translation for Ecclesiastes 11:4: “Farmers who wait for perfect weather never plant.” Self-care cannot wait for another season.
“Pay attention,” Paul demands. Do not neglect this; it is not a luxury.
Paul boils down ministry into two areas: the Doctrine and Yourself. You cannot wait for a more suitable time. Self-care is hard to deny but easy to delay. It must be a way of life, a part of the fabric of ministry.
Self-care is about intentional attention to your spiritual, emotional, physical, relational, and financial health. The world may be confused about self-care, but those serious about serving Christ must embrace a clear, biblical approach to caring for themselves — for their families, themselves, and the people they serve.
DR. HANCE DILBECK
ONE GOAL
ONE PASSION
Bachelor of Arts in Music
Bachelor of Music in Music Education
• Choral
• Instrumental
Bachelor of Music in Music Therapy
Bachelor of Science in Music
• Worship Leadership
• Worship Technology
Master of Music in Worship Studies
Master of Music Education
Doctor of Arts in Music
• Music Education
• Worship Ministry
At The Donald and Frances Winters School of Music, we integrate faith and education to equip students for real-world musical careers, nurturing their talent and spiritual growth to align with God’s purpose for their lives. Embodying our vision statement “One Goal-One Passion” from Philippians 4:8, our singular goal is excellence in education and performance, while our unwavering passion is worshiping and serving Jesus.
FOR MORE INFORMATION: Visit wmcarey.edu/music or email music@wmcarey.edu
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HOLDING the ROPES
THE CAREY PULPIT
MACKENZIE BUMGARNER Project Manager
Project Editor
MAEGAN PUTNAM
