Dechurched America

FORGIVE AS FORGIVEN 58 / THE WOMAN IN THE ROOM 66

Fall 2 023

The shape of leadership

Why people leave, and how they might return

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Acct. No. 390907

An Assemblies o f God World Mission - International Ministries

The shape of leadership influencemagazine.com INFLUENCE MAGAZINE

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Issue 44 | Fall 2023

48 COVER STORY

Why people leave, and how they might return JIM DAVIS and MICHAEL GRAHAM

58

Forgive as Forgiven Treating others with God’s tender mercy CHRISTINA QUICK with GEORGE P. WOOD

66

The Woman in the Room Working together in ministry should be normal, not weird JOANN BUTRIN

74

What We Believe About Salvation A series on the AG Statement of Fundamental Truths ALLEN TENNISON

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D E PA R T M E N T S Joy to the World!

FROM THE EDITOR

8

FROM THE HEART OF THE GS

10

MAKE IT COUNT

110

The Seven Deadly Sins and Leadership

THIS IS MY STORY

128

A New Song

Anticipating Christ’s appearing | GEORGE P. WOOD

Soul Rest for Tired Pastors A Q&A with Doug Clay

A 10-week study for leadership teams | STEPHEN BLANDINO

Worship, suffering and loss | SAM and BRENDA RIJFKOGEL

LEADERSHIP A Vision for Sending PROFILE

16

Introducing John L. Easter, AGWM’s new executive director JOHN W. KENNEDY

SELF

20

HOME

24

Emotional Self-Analysis Understanding the feelings that drive you | KAYLA PIERCE

When the ‘Pastor’s Wife’ Is a Man Rethinking expectations for ministers’ spouses MICHELE THOMPSON

PRACTICE

28

ETHICS

32

Expand Your Church’s Social Media Reach How to connect with an online audience | ROGER COLES

To Share or Not to Share?

The ethics of telling stories about others in sermons MELISSA J. ALFARO

INSIGHTS

36

Give Me That Online Religion

HISTORY

40

Is Elvis Also Among the Pentecostals?

BOOKS

44

Technology and American faith | CHRISTINA QUICK

Presley and the Assemblies of God | RUTHIE EDGERLY OBERG

• Beauty, Goodness, Truth and Pentecost

• The Biblical Path to Christian Character | GEORGE P. WOOD

Fall 2023

5

M I N I S T RY SPOTLIGHT

84

Bible Engagement Project 2.0 AG launches free discipleship curriculum JOHN W. KENNEDY

Calling Down Judgment PREACHING

88

How to preach imprecatory psalms MEGHAN D. MUSY

WORSHIP

92

More Than Music Returning to a biblical understanding of corporate worship VINNIE ZARLETTI

KIDS

96

Analog Discipleship in a Digital World Low-tech essentials for children’s ministry KATIE MACIEL

YOUTH

100

So You Want to Start a Youth Ministry?

Elements of a successful launch ASHTON PETERS

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104

Just Sit With Me Ministry to the grieving NATASHA SMITH

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FROM THE EDITOR

Joy to the World!

By GEORGE P. WOOD

J

oy to the World” did not start as a Christmas carol. It wasn’t even a song. Rather, it was Isaac Watts’ reworking of Psalm 98 in English rhyme and meter. He intended it to celebrate Christ’s Second Coming.

End-times events were big when I grew up in the 1970s. Many churches screened A Thief in the Night a film about the apture and Great ribulation. A friend recently told me watching it as a 5-year-old scared him into Christianity.

Larry Norman’s “I Wish We’d All Been Ready” opened the movie with these lines: i e as filled it guns and ar nd e eryone got tra led on t e floor I is e d all een ready So much for joy to the world!

Even the secular world was in an apocalyptic mood. a e the wars o the s both cold and hot stir in ears o overpopulation and amine

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add a sprin ling o con ict in the iddle ast and you can see why many thought the end of the world was nigh.

But it wasn’t, at least not right then.

A truth taken too far in one direction reacts by swinging too far in the other direction, like a pendulum. And so, end-times speculation gave way to a this-worldly focus. Christians stopped worrying about being le t e ind and started working toward their est li e no .

Swinging pendulums gradually come to rest under the orce o gravity. heological gravity compels Christians to see extremes for what they are and to look for the unmoving point from which the pendulum hangs. hat point is biblical doctrine rightly interpreted.

Which brings us back to Isaac Watts, who understood what many Christians in the 1970s forgot: For the Church, the Second Coming brings hope, not ear the oy o being ound not the regret o being left behind.

Watts also knew what many post-2000 Christians have orgotten he best li e is yet to come.

My favorite stanza in Watts’ poem is the third: o ore let sins and sorro s gro nor t orns in est t e ground e co es to a e is lessings flo ar as t e curse is ound hose our lines are a promise about hrist and an agenda for Christians. When we pray, “Come, Lord Jesus” (Revelation 22:20), we are saying, “Your kingdom come, your will be done, on earth as it is in heaven” (Matthew 6:10). And how we pray is how we should live.

With Advent and Christmas just around the corner, then, I wish you aranat a

GEORGE P. WOOD is executive editor of Influence magazine.

FROM THE HEART OF THE GS

Soul Rest for Tired Pastors A Q&A with Doug Clay

“Have you given real, serious consideration to quitting being in full-time ministry within the last year?”

Barna asked that question in surveys during 2021 and ’22, and the result was alarming. The number of ministers actively considering leaving ministry rose from 29% in January 2021 to 42% in March 2022. That’s an increase of nearly 45% in 15 months!

Influence interviewed Assemblies of God General Superintendent Doug Clay for his perspective on this trendline, as well as for advice to ministers considering leaving the ministry.

Are you troubled by the results of these Barna surveys? am very concerned. he ssemblies o God has approximately 10,438 lead pastors. If you focus on them, 42% translates to 4,384 lead pastors considering leaving ministry. hat’s a lot o churches with hurting pastors.

According to a 2023 Barna study, between 2015 and 2022, the number of pastors who reported that their mental health was “Excellent” fell from 39% to . he number o pastors saying their mental health was “Below Average” or “Poor” nearly quadrupled, from 3% to 11%.

Many of us are struggling emotionally. We need a pathway to better mental and spiritual health.

Barna asked the 42% to describe ministry challenges that led them to consider quitting.

Respondents used emotional language: “I feel ________” and “I don’t feel ________.” How should ministers process their feelings?

Many might say, “How I eel doesn’t matter; I serve by faith, regardless of my feelings.”

Allowing emotions to control your ministry is bad, but avoiding, hiding from, or not stewarding your emotions is unhealthy, too.

Jesus is our model. He felt the emotions we feel, negative and positive rom anger ar to compassion (6:34), from sorrow (14:34) to joy (Luke 10:21). He never let those feelings dictate His actions,

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however. He acted out of His calling, not His feelings.

Emotions are a thermometer, not a thermostat. hey ta e the temperature o our eelings in a given situation, but they shouldn’t dictate our responses.

Consider three ministry scenarios: ou e perience con ict at home because o how much time you spend at church. You feel guilty about time away from family and resentful of ministry demands.

Your church is plateaued or in decline. You feel embarrassed because other churches are growing, and you start to doubt your current assignment, maybe even your divine calling.

You get a stinging, critical email from a friend. You feel hurt and are tempted to lash back in reply.

In each case, negative emotions are telling you something is wrong, but you’ll worsen the situation if you react emotionally.

Like Jesus, we need to act out of calling, not feeling.

hat rest is much deeper than physical rest it’s soul rest. In ministry, our problems aren’t sore muscles. hey’re usually strained emotions broken spirits, heavy hearts, and distracted minds.

Jesus promises to give our souls rest from those things.

Glynnis hitwer writes that soul rest is rooted in aith and confidence that we are deeply and unconditionally loved, and held safe in the arms of our heavenly Father.”

It is from the being of a rested soul that anything worth doing in ministry happens. — Doug Clay

What is calling?

Calling is basically our relationship with Jesus hrist omans . t is di erent than our assignment. Our assignment is how we live out our calling based on our spiritual gifts. Both pastors and church members are called but they have di erent assignments in the Body.

Living out of our calling has tremendous benefits. onsider atthew where esus says “Come to me, all you who are weary and burdened, and will give you rest. a e my yo e upon you and learn from me, for I am gentle and humble in heart, and you will find rest or your souls. or my yo e is easy and my burden is light.” his invitation isn’t ust or sinners to come and find eternal li e. t’s or every hristian including ministers who are feeling burdened and broen hearted. hen we come to esus we find rest.

In some church leadership circles, accomplishment is the only thing that matters. Doing is valued more than being. How can we make sense of Jesus’ promise of rest, then? Rest is about being, not doing.

It is from the eing of a rested soul that anything worth doing in ministry happens.

How do we enter this rest?

Jesus uses three imperatives in Matthew 11:28–30: “come to me,” “take my yoke,” and “learn from me.”

Each teaches something important.

First, co e to e. Jesus doesn’t say, “Come to my teaching,” “Come get involved in this project,” or ome and do more. e doesn’t o er a to do list li e uddhism’s eight old path or slam’s five pillars or even Steven ovey’s seven habits o highly e ective people. e simply o ers himsel . e is the divine solution to all the weight and burdens we carry. We were never designed to carry those burdens alone.

Jesus invites us to take a break from all the hori ontal stu o ministry and turn our attention

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under the control o its rider. Gentleness then is the ability to keep power, strength, rights, and authority under control.

I wonder how many ministers and ministries would enhance their e ectiveness by practicing more gentleness. I wonder how many ministry failures would have been prevented if gentleness had been more evident.

Humility is coming to a place where you realize ministry is not about you; it’s about Jesus. Humility runs through— Doug Clay out the Bible. Jesus came to humbly serve (Mark 10:45).

Paul exhorted us to clothe ourselves with humilJesus is saying, “I want to partner with you in ity (Colossians 3:12). Solomon wrote that humility ministry.” comes before honor (Proverbs 15:33; 18:12; 22:4).

Part of taking Jesus’ yoke is giving up control nd ames tells us God shows avor to the humble and letting im set the pace o your ministry. he (James 4:6). greater your need to control things, the more you It’s only when we follow Jesus’ footsteps in genwill feel out of balance, stressed out, and fatigued. tleness and humility that we are able to do the oo o ten however we yo e ourselves to our“greater things” He promised us (John 14:12). What selves. We say, “I want to be in control” and, in we do is the fruit of who we are. e ect trust mysel more than God. Or we yoke ourselves to others, attempting to please them at all costs. People yoked to other peoDo you have any nal word o encouragement ple have an unhealthy need to be recognized and for readers? liked by others. n ay at a e Geneva hristian enter Or we yoke ourselves to success, making ever during the World Missions Sender Summit, I felt higher and better achievements the marks of havthe Holy Spirit impress on me the reminder that ing arrived. Few people can survive that kind of Jesus is praying for us. “success.” ebrews says here ore he is able to save hat’s why being yo ed to esus is critical. hen completely those who come to God through him we are yoked to Him, we’re less likely to compare because he always lives to intercede for them.” ourselves or our ministries to others! hin about that esus al ays li es to intercede Jesus’ yoke invites us out of the comparison trap or us and into partnership with Him. Consequently, nothing can separate us from God’s love omans we belong to im ohn hird learn ro e. his is an invitation to 17:9), and He is protecting us (17:11,15). gain a divine perspective on your current minisIn the midst of your storm and battle, you have try assignment. We can learn so much from Jesus, One who watches over you, prays for you, and but Matthew 11:29–30 emphasizes gentleness and defends you. humility. o be yo ed to esus means e o ers himsel to Gentleness is a ruit o the Spirit Galatians . us. ill we o er ourselves to im in return he Gree s used the word as an image o a horse vertical, where our weary, tired, and burdened souls will find rest.

Second, ta e y yo e. A yoke is a wooden beam that attaches two farm animals together to distribute a workload between them. It is a tool that makes collaboration possible.

Humility is coming to a place where you realize ministry is not about you; it’s about Jesus.

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Grow here.

Go anywhere anywhere.

LEADERSHIP | PROFILE

A Vision for Sending Introducing John L. Easter, AGWM’s new executive director

By JOHN W. KENNEDY

I

n his early 30s, John L. Easter had his life’s goals mapped out.

Easter already had a bachelor’s degree from Central Bible College (CBC) and a master’s degree from Reformed Theological Seminary, and he had been accepted into a doctoral program. With nearly a decade of experience in pastoral ministry, Easter was preparing for a career in academia, perhaps as a seminary professor.

However, a conversation with his mentor, Assemblies of God missionary John V. York, altered Easter’s vocational trajectory.

At the Fellowship’s Celebration 2000 gathering of global leaders in Indianapolis, York introduced Easter to Lazarus Chakwera, then superintendent of the Malawi Assemblies of God (and since 2020, president of the African nation). Chakwera invited Easter to move to Malawi.

York, who served for many years in Africa, asked Easter to pray about becoming an AG world missionary. A visionary leader who kept working even as he struggled with leukemia, York implored Easter to start a master of arts program that would equip African ministry leaders planting churches in di cult areas.

Missionary service had never been on Easter’s radar, even though the Texas native felt a call to ministry at age 8 while attending a children’s camp.

Yet Easter ended up moving to Africa and staying more than years contributing significantly to the theological advancement of African ministry leaders.

On Oct. 1, Easter begins his duties as Assemblies of God World Missions (AGWM) executive director, succeeding the retiring Gregory M. Mundis.

Delegates elected Easter to the position this past

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Missionaries don’t fall out of the sky.

They are nurtured within the community of faith.

Congregations participate by praying, giving, and releasing their sons and daughters to establish the Church among all peoples everywhere. — John L. Easter August during General Council in Columbus, Ohio.

Despite his 180-degree turn to become a missionary, Easter has been a theologian throughout his ministry career. The deep thinker started the intercultural studies master of arts program at All Nations Theological Seminary in Lilongwe, Malawi.

For a decade, Easter also served as executive director of the Association for Pentecostal Theological Education in Africa.

Easter worked as executive director of Africa’s Hope, an organization that supports educational initiatives within 46 countries on the continent through 380-plus schools equipping more than 23,000 students annually. In 2021, Easter became director of AGWM’s newly created Partnership Development.

Easter and his wife, Cheryl, have known each

other since fi th grade. he high school sweethearts wed soon after graduating.

Obtaining his ministerial credentials through the North Texas District, Easter spent four years serving as youth pastor at First Assembly of God in Nacogdoches. On Friday and Saturday nights, he led evangelistic “Jesus Brigades” outreaches on city streets.

Bivocational during those years, Easter worked shi ts as a fiberglass products spooler at the local ohns anville plant. n the actory oor he prayed with many troubled employees, several of whom accepted Jesus as Savior. n aster enrolled at in Springfield Missouri.

“I started learning what was important before I went to Bible school,” Easter says. “So when I went to Bible school, I actually knew what questions to ask.”

After graduating from CBC, Easter served as lead pastor of Jackson First Assembly in Mississippi for five years while wor ing on his master’s degree. he pastoral experience helped prepare Easter for his educational work in Africa.

During Easter’s time in Malawi, he worked with African pastors and church planters, as well as U.S. missionaries. God ulfilled his desire to in uence young ministers.

On York’s advice, Easter completed his Ph.D. at Assemblies of God Theological Seminary in Springfield.

“Our U.S. missionaries learned side by side with these emerging African leaders,” Easter says. “The close relationships in strategic planning for the future changed the dynamics of ministry.”

During Easter’s tenure, there was dramatic growth in congregation numbers and seminary enrollment, both in Malawi and across Africa. The partnership between African churches and AG world missionaries helped expand the number of theological institutions on the continent from 69 to 382.

“It was critical to bring behind this growth a structure to create quality, Spirit-empowered, biblically

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trained leaders,” Easter says. “Schools took the training to where we did not have churches. People in existing churches moved to a new environment where there had been resistance.”

Leadership development is now the focus of many African educators, with church planting a priority. Once a congregation begins to mature, some members can relocate to places where the gospel has never gained a foothold.

missionaries can exceed the current 2,640.

“Local churches are the seedbed where new generations of young people respond to the call of God to be missionaries,” Easter says. “The local church is the lifeblood making it possible. Giving and praying are the backbone of what we do.”

Advancing to new regions with the gospel is another priority for Easter. Even with the growth of Christianity in Africa, for example, there are still 867 unreached people groups in sub-Sahara nations.

Mundis says Easter is well ualified to succeed him. e lauds Easter’s missiologist bent, noting his unifying missionaries and training Bible school leaders in Africa.

“John is a gifted communicator who will bring an increased dimension of creativity to the o ce undis says. e is humble, and a presence of integrity is evident in his personal and public life.”

Supporting and encouraging missionaries on the field will be another significant cause or aster. e and Cheryl raised three sons (Kevin, John-John, and Mitchell) in Africa and understand the challenges of missionary family life.

“We learned how precious the missionary family is, and we want to ensure that they feel supported, valued and loved,” Easter says. “We want to strengthen their arms, remove hindrances, and release them to focus their time and energy to do the work of ministry.”

Local churches are the seedbed where new generations of young people respond to the call of God to be missionaries. The local church is the lifeblood making it possible.

Giving and praying are the backbone of what we do. — John L. Easter At Africa’s Hope, Easter concentrated on resource development, including designing training curriculum, overseeing translation work in 17 languages, and helping national churches develop a strategic plan for training.

Easter’s Partnership Development role for AGWM has involved staying engaged with the sending base — congregants in AG churches across the U.S. He expects that will remain a focus in his new role.

“We need to increase the missionary sending capacity of the local church,” Easter says. “Missionaries don’t fall out of the sky. They are nurtured within the community of faith. Congregations participate by praying, giving, and releasing their sons and daughters to establish the Church among all peoples everywhere.”

Easter is optimistic the number of AG world

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JOHN W. KENNEDY is a freelance journalist.

He recently retired from his position as editor of AG News in Springfield, Missouri.

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LEADERSHIP | SELF

Emotional Self-Analysis Understanding the feelings that drive you

By KAYLA PIERCE

M

inistry is lled with emotional twists and turns. We feel the thrill of seeing people come to Jesus, the frustration of volunteers failing to show up, and the sorrow of walking alongside grieving families.

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To serve with emotional health, we must learn to examine our feelings with honesty and humility.

Emotions shape how we think and behave, so taking the time to understand them is a good investment. Not only does this foster our own well-being, but it also creates a better environment for those we lead and promotes the long-term success of our ministries.

Slowing down to re ect on emotions increases the likelihood of catching unhealthy patterns before they become habits. I challenge you to conduct an emotional analysis by taking stock of your emotions and identifying their root causes.

Consider the Conte t Emotions don’t happen in a vacuum. Roles, social

settings and relational histories all a ect how we process events. or e ample you might eel di erently about unsolicited ministry advice from a mentor versus the same counsel from an intern. This is because reactyou are not just responding to advice. You’re react ing to cultural norms surrounding the role each person occupies.

An objective look at the context of an event can provide a better understanding of why you feel the way you do. imagEvents that impact emotions can be real or imag ined. They can also be in the past, present or future.

Remembering something that happened a decade anticipaago can evoke intense emotions, as can the anticipa tion of an event that may never take place.

of power and status. For example, you have power if you can distribute or withhold resources or rewards. It may be approving ministry budgets or handing out stickers in kids’ church.

Status includes the in uence and esteem others extend. If people show you respect and willingly defer to your decision making in any way, you have status.

Power and status are not intrinsically selfserving and sinful; they are simply elements of leadership.

With those things in mind, consider what the following emotions may reveal about how you see yourself in relation to others.

Anger is a common reaction to diminishing status. hen a sta member challenges a decision or a new disciple rejects biblical advice, it can feel personal.

Leaders are at high risk of anger and resentment, especially when working with ministry volunteers. Our ability to lead depends on their willingness to follow. If volunteers stop following, we’ve lost in uence which means we will struggle to achieve our ministry goals.

Anger may be temporary, but it can easily lead to o ense and long term conse uences. hen you feel slighted or disrespected, keep your emotions in proper perspective rather than stewing in resentment.

Gaining status by in uencing others in posi tive ways can bring a sense of gratification. For example, seeing a new believer start a Bible reading challenge or sign up for water baptism can be especially gratifying.

Fear often results from a loss of power. Power a ords a degree o certainty so without it we can feel shaky.

For example, the pandemic was an anxious time for most people, including ministers. Many pastors worried about losing congregants and their place o in uence in the community.

Emotions don’t happen in a vacuum.

Roles, social settings, and relational histories all affect ho we process events.

Fear is almost always an anticipatory emotion, and it is certainly worth examining — especially in light of biblical teaching (Matthew 6:25–26; 10:31; Ephesians 6:19–20; 1 John 4:18).

Check Your Power Theodore D. Kemper, a trailblazer in the sociology of emotions, believed power and status account for many emotions.

Ministers are not accustomed to thinking in these terms. After all, the gospel calls us to servanthood (Matthew 23:11; Mark 9:35; Philippians 2:1–8).

Jesus led with humility, even washing His disciples’ feet (John 13:5,14).

Depending on your season of ministry, you may already feel quite powerless in your position. Nevertheless, as a leader, you likely have some degree

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Are you stressing over a loss of momentum in ministry? Ultimately, such fear is a result of insecurity. Fear can distract us from our calling and keep us from experiencing God’s best in our lives and ministries.

There are many examples in Scripture of times when fear kept God’s people from moving forward in obedience. The Israelites’ hesitancy to take the Promised Land is one example (Numbers 13–14).

During moments of anxiety, we can lean on God, whose power never changes. If God is for us, there is nothing to fear (Romans 8:31).

Losing status through our own actions may stir up feelings of guilt and shame. We feel guilty when we think we’ve let others down, and shame when personal actions re ect poorly on us and the ministry we represent.

Losing status we might not regain can bring on a sense of sadness. We feel grief when a congregant abandons the faith, or a discontented family leaves the church.

Of course, there are many other emotions we can experience, and Kemper’s power-status framework is only one strategy for unpacking emotions. However any thought ul re ection accompanied by prayer, is valuable.

Seek Perspective Have you ever wondered why two people can experience the same event di erently My husband, Richard, led worship for several years and sometimes felt discouraged after a service. He was aware of everything that didn’t hit the mark — whether technical issues with equipment, coordination challenges among band members, or a general lack of engagement from the congregation.

Richard’s disappointment was rooted in guilt that he didn’t do more to prevent those mishaps. owever his e periences did not always re ect those of other people in the service. In fact, I was almost always oblivious to these issues.

Talking with a trusted friend or mentor can help you keep an emotional situation in proper

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perspective. Don’t assume you know what other people are thinking or feeling. Ensure your emotions are the result of accurate information. e ect on events with prayer and humility. hin about what assumptions you may have made about yourself or others. Were they uncharitable?

Think Biblically Conclude your emotional analysis by considering whether your emotions and responses re ect a Kingdom view.

Much to our relief, Jesus said, “All authority in heaven and on earth has been given to me” atthew . e ecting on God’s power and authority is not only a good exercise in humility, but it also helps negate the harm ul e ects o negative emotions such as fear.

The Bible reveals champions of the faith experienced and expressed a full spectrum of emotions.

God created us as deeply emotional beings by design.

Emotions make us better listeners, equipping us to meet needs more e ectively. hey prompt us to action, propelling us toward the Great Commission.

They allow us to feel profound gratitude during still moments of prayer and overwhelming joy in times of worship.

However, we must ensure our emotions align with God’s truth, and that we are leveraging them to glorify God and serve others.

Start an emotional analysis today, asking the Holy Spirit to spotlight areas of your inner life needing submission to Him (Psalm 139:23–24).

Prayerfully examining the underlying issues behind what you’re feeling is a positive step toward greater emotional, spiritual, and relational health.

KAYLA PIERCE, Ph.D., is a sociologist, ministry research consultant, and former children’s pastor.

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LEADERSHIP | HOME

When the ‘Pastor’s Wife’ Is a Man Rethinking expectations for ministers’ spouses

By MICHELE THOMPSON

W

hen sensed God calling me into ministry during my teen years, I naturally assumed I would become a pastor’s wife.

After all, I had seen few examples of women in other ministry roles.

Even throughout college, I persisted in this belief.

However, the Lord had other plans. Not only did I not marry a minister, but God asked me to become a pastor.

Years after starting my ministry journey with the ssemblies o God finally married.

My husband, Chuck, had an established career as a critical care nurse.

As I prepared to step into the role of lead pastor at Rockside Church (AG) in Independence, Ohio, I knew we were charting a course that is anything but typical.

During the interview process at Rockside, Chuck asked, “What are your expectations of me as the pastor’s husband?”

The search committee members seemed genuinely stumped. They were kind and said they didn’t have specific e pectations or him.

I was surprised by this answer. If the roles had been reversed, and the pastor’s spouse had been female, I imagine there would have been more expectations.

That got me thinking: What should a church reasonably expect from a pastor’s spouse? What if the pastor’s wife has a demanding career of her own? And what if the “pastor’s wife” is a man?

I suggest we start rethinking this issue in several ways.

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Challenge Assumptions Assumptions are everywhere, not just in the church world. When Chuck walks into a room at the hospital, it is not uncommon for a patient or family member to assume he is the doctor simply because he is male.

A friend once remarked that anyone hearing about a pastor marrying a nurse would likely have preconceived notions about who was in which role — and in the case of Chuck and me, they would be wrong.

Stereotypes are hard to shake. Unfortunately, they often box people in and keep them from experiencing a full range of options.

Not only do biases hurt individuals, but they also limit organizations. Assuming the ideal pastor has a stay-at-home wife will eliminate some great candidates — as will assuming the ideal pastor is married, or a man, or a certain race, ethnicity, etc.

Challenge such assumptions, seeking God’s will and remaining open to the diverse possibilities His ingdom has to o er.

Clarify expectations up front, making sure all parties have a clear understanding of roles, titles, duties and pay. And don’t expect the pastor’s spouse to do more volunteer work than the average congregant.

Create le ibility astors’ spouses remain in uential in local churches.

Congregants often look to them as role models, which is not necessarily a bad thing. However, it can create confusion when everyone considers the pastor’s spouse a pastor by extension.

The ministry world is the only place where people automatically assume couples share the same job.

We don’t expect an attorney’s spouse to practice law or a teacher’s spouse to volunteer every day in the classroom.

Of course, I know many women who feel called to partner with and alongside their husbands in ministry — which is great.

Some women are serving as lead pastors, copastors or sta pastors.

Other women are married to pastors yet work outside the home and don’t feel the same sense of calling to the ministry as their husbands.

All of these things should be OK. We need to see, value and accept variations in gifts and callings.

Clari y E pectations Why don’t the usual expectations of a pastor’s wife apply equally to a pastor’s husband? Perhaps it’s time to dispense with some of those expectations altogether.

When a married man becomes a pasWhy don’t the usual expectations tor, the congregation often assumes his spouse will occupy an unpaid working of a pastor’s wife apply equally role in the church. to a pastor’s husband? Perhaps it’s However, when I brought on board my current sta pastor and his wi e both time to dispense with some of whom are credentialed ministers, I of those expectations altogether. wanted to avoid any confusion around expectations. So, I hired them into individual roles and paid them accordingly. That way, ecogni e that every situation is di erent. no one had a two-for-one mindset — that is, expectemain open and e ible regarding what a pastor’s ing two people to work for one paycheck. spouse can do or feels called to do in the church.

Meanwhile, my husband is busy with his medical career and is not involved in the daily activities of Commit to Prayer church life. He is not on the church’s payroll, and People are often quick to judge situations based no one considers him a pastor or sta member ust on appearances rather than seeking God’s because he is married to me. perspective.

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Managing expectations is a laborious task.

Everyone has ideas about how something should be done, who should be doing it, and in what time frame it should take place.

This is nothing new. Biases and prejudices are part of our fallen human nature. When God sent Samuel to anoint the next king of Israel, brother after brother passed by. To Samuel’s surprise, the Lord did not choose any of these seemingly excellent candidates because He saw beyond what people perceived.

According to 1 Samuel 16:7, “The LORD said to Samuel, ‘Do not consider his appearance or his height, for I have rejected him. The Lord does not look at the things people look at. People look at the outward appearance, but the Lord looks at the heart.’”

Pray for God’s insights while navigating these sensitive issues. Ask the Holy Spirit for wisdom and creativity as you seek His best for the church, the pastor, and his or her spouse.

Communicate eeds A Google search for “expectations of a pastor’s wife” yields a number of results. But change the final search term to husband and there is little information.

Early in my tenure as lead pastor, Chuck remarked that he had looked online for resources relating to pastors’ husbands and found almost nothing.

Oftentimes Chuck is unable to attend network events, meetings or conferences with me because of his job. Thankfully, people have been gracious and understanding about this.

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Such circumstances are not unique to pastors’ husbands, of course. Many pastors’ wives have similar work-related challenges, though they may feel more pressure to be everywhere at once.

Managing expectations is a laborious task. Everyone has ideas about how something should be done, who should be doing it, and in what time frame it should take place. al ing about wor and amily con icts can head o issues with church leaders or members who might expect the pastor’s spouse to attend every event. learly communicate specific needs to the congre gation and help them understand what the pastor’s spouse can and cannot do.

Being married to the pastor can be stressful, especially when there are unrealistic and unfair expectations. Extending grace will make it easier or individuals filling these roles to support their spouses’ ministry rather than resenting it.

MICHELE THOMPSON is lead pastor of Rockside Church (AG) in Independence, Ohio, an executive presbyter for the Ohio Ministry Network, and lead network director of the National Network of Women Ministers.

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Expand Your Church’s Social Media Reach How to connect with an online audience

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By ROGER COLES

W

hen my pastor was praying about where to plant a church, he had a burden for a specific region and the people who lived there. So, he planted where the people were.

If social media were a physical location, it would make sense to build a church there, too.

According to Pew Research Center, 72% of U.S. adults had at least one social media account in 2021.

The shares were higher among young adults, with 84% of those under 30 and 81% of 30- to 49-year-olds on social media.

Many social media users visited their preferred platforms daily, including majorities of those on Facebook (70%), Snapchat (59%), and YouTube (54%).

In other words, a lot of people are congregating on social media. They are consuming content, interacting with thought leaders, and laughing at memes.

This represents an opportunity for your church.

Through social media, you have a chance to interact with your congregation, reach new people, and speak directly to a community — right where they are. ’m a firm believer in the value of regularly gathering in person with a local church body. But what about the rest of the week? And what about those who have never even considered attending services?

One of my close friends accepted Christ as Savior after seeing a Christian post on Twitter (the platform now known as X). Social media ministry can — and does — change lives for eternity.

I recently celebrated reaching a milestone of 100,000 followers on my Instagram account. For me, this represents much more than just bragging rights. t is a chance to in uence this audience or Christ.

Having seen how social media can build community and impact lives, I believe every ministry leader should be doing more to harness its potential.

Your church doesn’t have to be on every platform, but prayerfully consider where the people God is calling you to reach are — and go there. here is no need to add a ull time sta member or purchase special e uipment. Simply o er content people can use. Keep it inspiring, personal, memorable, practical, and engaging.

you might ask, “Would you be willing to share that story with our online followers?”

It doesn’t have to be a high-tech production. You can grab a smartphone film a second clip and publish it. Or snap a photo and post the story in written form. Just be sure the people you feature understand and agree to the publication plan ahead of time.

Inspiring Use your social media accounts to showcase what God is doing in people’s lives. When a congregant testifies o healing provision or spiritual growth

Memorable Create content people will notice and remember.

Keep in mind the three E’s, crafting posts that are encouraging, educational and entertaining.

Through social media, you have a chance to interact with your congregation, reach new people, and speak directly to a community — right where they are.

Stories of transformation can strengthen the faith of believers and help nonbelievers catch a glimpse of what they can experience through Christ. Testimonies give people a chance to say, “If God did it for them, He can do it for me!”

Personal Avoid overwhelming your social media feed with self-promotional content. While sharing information about church services and events is essential, you need to strike a balance.

Try limiting promotional posts to one in every four. This approach prevents your feed from coming across as impersonal white noise.

Produce content that includes your social media followers. Talk directly to them, using the word “you.”

When you do promote the church, connect the dots for those outside your congregation. Explain why they should come to your event and how it will benefit them and their amily members.

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Social media can trigger a rollercoaster of emotions, with news and updates that leave many people feeling depressed, angry, anxious, selfconscious or envious.

In such an environment, your church’s social media could be a breath of fresh air. Sharing an encouraging devotion might provide the lift someone needs in the moment — restoring faith and hope.

Although most people aren’t scrolling social media for educational content, your church can deliver something followers didn’t know they needed.

Consider a video titled Three Ways to Avoid Bible-Reading Boredom. This could capture the attention of someone who has been struggling to read the Bible. Such content helps establish your church as a trusted source of spiritual guidance.

My favorite strategy is combining education with entertainment. Just as sermon illustrations drive home a point, a fun fact or humorous post can make your social media page more memorable.

For example, a collection of bloopers from announcement videos could be a lighthearted way to connect with younger followers who thrive on fun, shareable content.

Practical er practical resources to strengthen your community. For example, create Spotify playlists, adding a social media link to your bio. Tie each playlist to a specific theme such as healing hope anxiety, worship, or devotional time.

Post a monthly guide to fun, local events for amilies. er newcomers in ormation about area attractions and community features.

Provide spiritual encouragement to your audience throughout the week. Invite followers to interact by sharing their own re ections and insights.

One of my favorite social media tools is ManyChat, an automated messaging service that allows users to set up instant delivery of resources when someone responds to a post with a specific word or phrase.

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For example, a post titled “How to Strengthen Your Marriage” could invite readers to comment “marriage” for more information. Anyone who does so might receive a direct message with a link to a podcast about marriage.

It’s never been easier to share resources online.

Engaging Friendly faces will make your posts more engaging.

When planning social media content, go heavy on photos and videos that show what to expect at your church.

One image or clip can answer many of the questions prospective visitors have. Is it a diverse church? Do they have young families like mine? Is there anything going on for children? What’s the music like?

Anticipate these questions when sharing photos and videos depicting congregational life.

Just as many people no longer visit a restaurant without first reading the reviews some won’t step foot in a church until they’ve checked it out online.

Through social media, your congregation can start making an impression even before people show up in person.

Maximizing social media is not about vanity metrics or chasing numbers. The true power of your church’s social media presence is the ability to start meaningful conversations that point people to Jesus, lead to life-changing experiences, and grow stronger communities.

So, what are you waiting for? Start building where people are — on social media — and trust God to expand your church’s reach.

ROGER COLES is a Canva Verified Expert, founder of My Social Designer, and a licensed Assemblies of God minister.

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LEADERSHIP | ETHICS

To Share or Not to Share?

The ethics of telling stories about others in sermons

By MELISSA J. ALFARO

I

was at the point of no return. s a young first time pastor was preaching on a biblical response to o ense. id message inter ected a personal anec dote about a pain ul incident with a co wor er that happened be ore started ull time ministry. hile telling the story noticed some o the e pressions on people’s aces. hey did not loo warm and merci ul but shoc ed and indignant. n that moment wondered whether the congregation would welcome my colleague i she wal ed through the door o our church. nstead o moving listeners toward orgiveness and grace it seemed my illustration produced the opposite e ect. ave you ever heard a sermon illustra tion that made you eel uncom ortable he spea er may have shared too many details crossing boundaries o propriety and pri vacy. aybe the tone revealed unhealed emotional wounds or relational tension creating an aw ward distraction rom the message’s central ocus. erhaps the story raised uestions about the integrity o the person in the story or even the preacher. ersonal stories can ma e or compel ling sermon illustrations. ut they can also be problematic especially when the details involve other peo ple. e ore sharing a story about someone consider the ollowing uestions.

Is It Edifying? ccording to phesians the purpose o preaching and teach ing is to e uip his people or wor s o service so that the body o hrist may be built up.

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As ministers, we are responsible for communicating the greatest story of all: “the gospel concerning the glory of the blessed God” (1 Timothy 1:11). Everything we share should draw people closer to Jesus.

If an individual agrees to become part of a sermon, ask about — and honor — any stipulations regarding how and where you may share the story.

Does the person prefer to remain anonymous?

What details should you withhold?

Be clear about your request. Are you asking to share the story once or multiple times? Will it involve photos or visual illustrations? What is the planned setting (e.g., local church, small group, or larger platform involving a livestream or recording)? Will the testimony appear in written form, such as a blog or newsletter?

Always obtain permission from parents or guardians if the story involves a minor.

During your sermon, clarify that you are sharing the story with permission. Keep it brief and disclose only what was agreed upon. Don’t embellish the details. Adding speculative commentary diminishes the authenticity. Report the testimony honestly and ethically.

Guard your heart, and watch your tone. Refrain from using sarcasm or casting the person in a negative light. Only share stories that build up both the protagonist and your listeners.

Tell such stories in moderation. As with other kinds of illustrations, overuse reduces their e ectiveness.

Do You Have Permission?

In Biblical Preaching, Haddon W. Robinson said personal stories should be true, presented with humility, and told in such a way as to avoid betraying a confidence.

Pastors hear about many of the victories and challenges church members experience. However, that does not mean we can freely draw on such knowledge for sermon illustrations.

Sharing people’s stories without their consent is a violation of trust. Respect their privacy enough to ask permission before talking about them publicly.

Honor this rule even with your spouse, children, parents, and close friends. No one should have to wonder whether private, embarrassing moments will become punchlines for the next sermon.

What Is the Motive?

Think about why you want to share a particular story.

The apostle Paul said, “We speak as those approved by God to be entrusted with the gospel. We are not trying to please people but God, who tests our hearts” (1 Thessalonians 2:4, emphasis added).

When we preach, people will weigh our words, but God will examine our motives. Therefore, we should first cross e amine ourselves to be sure all intentions are honorable.

Ask yourself, Who is the villain, victim and victor in this story? Will it ultimately glorify God? Be sure you are exalting God and loving your neighbors as yourself. Never build your reputation at the expense of someone else.

If preaching is about promoting spiritual growth, it ought to edify listeners. A story should not harm the subject’s reputation, or compromise the speaker’s credibility.

Aristotle taught that storytelling as a rhetorical device can powerfully stir emotions (pathos). However he ac nowledged a story loses its e ectiveness if the speaker’s intent and moral purpose (ethos) become compromised.

Sharing people’s stories without their consent is a violation of trust.

Respect their privacy enough to ask permission before talking about them publicly.

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onsider the potential ramifications o sharing someone’s story. Will it stir painful emotions or raise follow-up questions that might bring the individual unwanted attention?

s t Redemptive Each part of a sermon should ultimately point people to Jesus. As Paul put it in 2 Corinthians 4:5, “What we preach is not ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake” (emphasis added).

A good sermon illustration highlights some aspect of God’s redemptive nature, such as His character, plan or promises. It may begin with another person, but it ends with Jesus.

The goal is not for people to walk away feeling entertained or inspired. Rather, we want to create opportunities for them to encounter the Holy Spirit and experience life transformation.

Stories should not distract or deter from the message’s central focus but enhance it, providing greater clarity through concrete examples. Tie the moral o the story into a specific action step or the listener.

Don’t set up comparisons that cause people to measure their own goodness against another.

Rather than encouraging listeners to be more like the person in the story, say something like this: “God helped Michelle demonstrate faithfulness in the midst of adversity. How might God want to develop your faith when you go through trials?”

Keep the focus on God and His redemptive message, while pointing hearers to the next step in their walk with Christ.

Telling stories purposefully and redemptively reinforces the proclamation of the gospel. This is how Jesus used stories during His ministry.

A story can help unbelievers recognize their need for God. As people hear about what the Lord has done in someone else’s life, a spark of faith may begin to grow.

Hearing testimonies can also bring the congregation closer together. In a healthy atmosphere of

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Consider the potential ramifications of sharing someone’s story. Will it stir painful emotions or raise follow-up questions that might bring the individual unwanted attention? e ective and appropriate storytelling members will reap the benefits o shared li e e periences and genuine community.

Psalm 84:6 says, “When they walk through the Valley of Weeping, it will become a place of refreshing springs. The autumn rains will clothe it with blessings” (NLT). estimonies and stories o ten have a similar e ect turning tears of sorrow into refreshing springs. What was a di cult ourney or challenging growing e perience for someone during a previous season can bring healing and encouragement to the body of Christ today.

MELISSA J. ALFARO, Ph.D., is co-pastor of El Tabernaculo in Houston and an Assemblies of God executive presbyter, representing ordained female ministers.

LEADERSHIP | INSIGHTS

Give Me That Online Religion Technology and American faith

By CHRISTINA QUICK

W

hen government mandates shuttered many churches during 2020, some congregations started streaming services for the first time. thers e panded their online programing to include such options as virtual kids’ services and small group meetings.

Pandemic closures are over now, but the merging of digital and sacred spaces remains.

From watching sermons on YouTube to using apps that remind them to pray, people are integrating technology into their spiritual lives. This presents both challenges and opportunities for church leaders.

Following are some trends to consider.

irtual Attenders According to a 2023 report from Pew Research Center, 43% of all U.S. adults attend or view religious services at least monthly. Although most churchgoers are showing up in person, online worship services continue attracting audiences.

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The Pew survey found 27% of Americans regularly view religious services on screens. This includes 10% who watch only online or on television and 17% attending both in person and virtually.

By comparison, 16% of respondents report attending church exclusively in person.

Convenience is the most common factor driving online attendance, with 43% of those regularly logging on citing this as a major reason for their choice. Just 25% point to COVID-19 safety concerns as a major reason for watching remotely.

Other major reasons include the ability to watch services in distant locations (34%); a desire to keep up with a former church home (25%); and an illness or disability making in-person participation di cult .

Still, brick-and-mortar church is a mainstay for many Christians. In a 2023 Barna Group survey, 4 in 10 U.S. adults identifying as Christian said

they would not likely attend their church if services moved exclusively online. One-third said they would be disappointed with such a change, and 27% said it would leave them feeling disconnected.

While most people regularly streaming services express satisfaction with the experience, 76% of those attending both remotely and in person prefer the latter, according to the Pew report.

while 23% said the same about growing closer to Jesus.

Digital Disciplines Beyond online worship services, some people are using technology in their pursuit of daily spiritual growth.

Pew found 21% of U.S. adults utilize apps or websites for Bible reading. Additionally, 20% watch online religious videos, 15% listen to religious Lonely Places podcasts, 14% interact with prayer-related apps or Despite the ease of watching worship services from websites, and 7% participate in online prayer or the com ort o a so a there are tradeo s. mong Bible study groups. other things, community connectedness and a sense Among Americans with high levels of religious of engagement are often missing from digital church. commitment, 52% use Bible reading apps or webAccording to Pew, only a quarter of virtual sites, including 29% who do so daily. And 28% use attenders feel like active participants in the services prayer apps or websites, with 18% opening them they watch. every day. he problem is not necessarily a lac o e ort.

About 19% of individuals In fact, some report joining with high levels of religious in congregational activities According to Pew, commitment are part of online while watching virtually, such prayer or Bible study groups, as praying, singing, kneeling, only a quarter compared to 61% attending or responding aloud. But even of virtual attenders such groups in person. among those who regularly Within the highly religious engage in such ways, just 37% feel like active demographic, younger people feel like active participants. participants in the are most likely to utilize techAdding to the sense of nology for spiritual reasons. estrangement is the reality services they watch.

Roughly half of those aged that streaming services is 18–49 interact frequently with often a solitary activity. Only religious apps and websites, compared to 42% of a quarter of remote viewers in the Pew survey typi50- to 64-year-olds and 32% of those 65 and older. cally watch with other people.

Seven percent of those living alone normally watch with others. Even among regular virtual Searchers and See ers attenders who live in households o five or more Americans turn to the internet for everything from just one-third generally view worship services with recipes to health advice. So, it shouldn’t be surprising someone else. that some are looking for spiritual answers online.

When it comes to building relational church conAccording to Pew, 30% of U.S. adults have connections online, few Christians are optimistic. In ducted online searches for religious information, the Barna survey, only 26% expressed strong agreewith 11% doing so on a monthly basis and 9% ment that digital church services facilitate either searching at least weekly. community formation or meaningful relationships. religiously una liated mericans those Further, just 24% strongly agreed they could identifying as atheist, agnostic, or nothing in parexperience God through an online worship service, ticular — 18% have searched online for religious

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information, and 6% do this monthly. (Seven percent o religiously una liated respondents also said they regularly watch religious services online or on television.)

American Bible Society’s 2023 State of the Bible report reveals 71% of Americans are curious about Scripture and/or Jesus. Even among the Bible disengaged, 34% indicate they are “a little” or “somewhat” curious, and 27% are “very” or “extremely” curious.

The State of the Bible report also found some unchurched respondents open to interacting with Christian media. Twelve percent of non-churchgoers expressed a willingness to watch a worship service online or on television if a friend invited them to do so, while 9% said they would likely listen to a Christian podcast or radio program at a friend’s invitation. Eighteen percent indicated they would probably watch a movie or TV program about Jesus with a friend.

However, many Americans are reluctant to talk about faith in some places, including on social media. According to Pew, 83% of U.S. adults, and 69% of evangelical Christians, have never posted about religion on a social media platform.

People do notice religious content on social media, although they don’t always appreciate it.

While only 11% of Americans post prayer requests, 42% say they have seen such requests.

Seventeen percent of all respondents in the Pew survey, and 23% of young adults aged 18–29, have taken steps to see less of someone on social media because of that person’s religious posts.

Meanwhile, 11% of Americans follow their pastor online, and 10% follow another pastor, author, or celebrity because of his or her religious posts.

Spiritual Supplements Church leaders understandably have mixed feelings about online ministry.

Virtual worship services have the potential to reach individuals who might not otherwise hear the gospel. They can also be a lifeline for Christians who are sick or disabled, caregivers, without transportation, or working on weekends.

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Of course, streaming services can also make it easier for parishioners simply to stay home, withdraw from congregational life, and slip away from the fellowship and accountability of a faith community.

The internet has permeated every part of the human experience, and spirituality is no exception.

There are three points to keep in mind when navigating these issues. First, online religion is here to stay. The internet has permeated every part of the human experience, and spirituality is no exception.

Second, that’s not necessarily a bad thing. The Great Commission reminds us to take the hope of Jesus wherever there are people. In a digital age, that certainly includes online spaces. There is vast potential for innovations leading to evangelism and discipleship.

Third, virtual worship services, devotional apps, and Christian websites can be useful, but we should encourage believers to think of them as supplements to regular, in-person church attendance, not substitutes.

Nothing can take the place of coming together as members of the body of Christ to worship, pray, serve, hear God’s Word, and experience the presence of the Holy Spirit.

As Hebrews 10:24–25 says, “Let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another — and all the more as you see the Day approaching.”

CHRISTINA QUICK is lead editor of Influence magazine.

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Is Elvis Also Among the Pentecostals?

Presley and the Assemblies of God

By RUTHIE EDGERLY OBERG

I

s Saul also among the prophets?”

According to 1 Samuel, this inquiry was once a matter of public discussion in Israel (10:11-12; 19:24).

Saul was not known for righteous living. But after a couple of remarkable prophetic incidents, the Israelite people were abuzz about the king’s spiritual life. uring the mid th century some Spirit filled Christians in the U.S. asked a similar question: Is Elvis also among the Pentecostals?

In the summer of 1956, an Associated Press article appearing in newspapers across the nation described the sensuous music of Elvis Presley.

One paragraph in the middle of the article shocked Pentecostal readers: “Looking back over his life, Presley decided that he acquired his singing style along with his religion. He and his family belong to the First Assembly of God, a fundamentalist sect.”

Three years earlier, Assemblies of God General Superintendent Ralph Riggs had compiled a document outlining “holiness standards” for AG adherents. Riggs suggested church members should “entirely cease to attend places of worldly amusement” and abstain from “the movie show with its pictures of crime, lust, and wickedness [where] one is exposed to the devil’s direct propaganda.” hose membership standards con icted with what most churchgoers knew of Presley. Consequently, letters expressing concern and consternation poured into the national o ce.

“It is not very complimentary to our Assemblies as a body to have the likes of this circulating around in the newspapers,” one person wrote. “Some form of protest should be made to the boy’s local assembly.”

Another asked Riggs, “Is Elvis Presley a member of the Assembly of God church in Memphis and, if so, why?”

Presley expressed deep respect for the church and told the pastor he was proud to have been a part of it.

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Riggs wrote James Hamill, pastor of First Assembly of God in Memphis, Tennessee.

Hamill had also received numerous copies of the article from various parts of the country, along with letters from Pastor Thomas F. Zimmerman (who in 1959 succeeded Riggs as AG general superintendent) and Pentecostal Evangel Editor Robert C. Cunningham.

Hamill replied to Riggs’ inquiry, saying, “I am at a loss to understand the furor of such an exaggerated matter. Neither Elvis nor his parents belong to First Assembly of God, Memphis, nor have they ever been members.”

Growing up, Presley did ride an outreach bus to the church. He regularly attended Sunday School and youth meetings there, but he never sang in the church and apparently never joined the membership roster.

Presley also attended all-night gospel music events in the Memphis area, where he encountered such groups as the Blackwood Brothers, the Stamps Quartet, and the Statesmen Quartet.

The Statesmen’s bass singer, James “Big Chief” Wetherington, used dynamic choreography on stage. Elvis mimicked those moves when he began singing publicly — and many people sharply criticized him for it.

In his letter to Riggs, Hammill suggested Presley

Left: James Hamill, pastor of First Assembly of God, Memphis, Tennessee (above), the church Elvis attended as a youth. was con ating G worship with the gyrations and gymnastics” of some of the gospel quartets.

Hamill spoke with Presley soon after the article came out. Presley expressed deep respect for the church and told the pastor he was proud to have been a part of it.

Relating this to Riggs, Hamill said, “It is very doubtful, in my opinion, that condemnation of Elvis and a statement denying that he is in any way identified with us will contribute anything to the cause of Christ.”

While concurring with Hamill’s assessment, iggs said t does seem rather ba ing that the name Elvis Presley seems so persistently linked with the Assemblies.”

Riggs added, however, “If God is dealing with this young man’s heart, we do trust and pray that the Holy Spirit will lead him into a knowledge of the truth.”

A number of Pentecostal magazines, including the Pentecostal Evangel Evangel, ran articles denouncing the music and lifestyle of Presley in the late 1950s. Yet it was in a Pentecostal congregation that a young resley first e perienced the raw power of exuberant singing, along with a number of musical instruments other church traditions shunned.

There is much evidence Presley’s church upbringing in uenced his style and career decisions. In his private life, he often preferred gospel music to other genres. He chose gospel

How Great Thou Art, Presley's Grammy-winning gospel album.

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espite this conflicted sense of yearning and estrangement, Presley always demonstrated an affinity for the faith of his childhood. groups as his backup singers, including the Jordanaires, Imperials, Stamps Quartet, and Sweet Inspirations.

When Presley recorded “He Touched Me” in 1971, he introduced new audiences to the Southern gospel music of Bill Gaither. At nearly every concert Presley performed, he sang the Christian hymn “How Great Thou Art.” In fact, the only Grammy Awards Presley ever received were for his three gospel albums.

Even though he did not regularly attend services as an adult, Presley seemed to consider First Assembly of God in Memphis his church home. He called on Hamill to conduct his mother’s funeral.

And Presley occasionally stopped by to see the pastor when he felt a need for spiritual guidance.

Sometime in the mid-1960s, Presley confessed to Hamill he was not living as he should and wondered what his e orts on stage might accomplish i he put them to work for the Lord. espite this con icted sense o yearning and estrangement, Presley always demonstrated an a nity or the aith o his childhood. e ore his death at 42, he had started reading the Bible and Christian literature regularly. He also developed an interest in the Self-Realization Fellowship movement, which combined elements of Hinduism and Christianity through meditation, lectures and music.

Upon his death, the book discovered next to Presley’s body was e cientific earc or t e Face of Jesus by Frank O. Adams, an examination of the shroud of Turin as evidence of Christ’s resurrection.

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Measuring the religious commitment of another person is always a complicated matter. Presley was a lifelong spiritual seeker who, despite his early upbringing in the Assemblies of God, could not seem to find a place o ull commitment.

Entertainers such as Jerry Lee Lewis, Johnny Cash, Little Richard, and Marvin Gaye were likewise associated with Pentecostal churches while dealing with the temptations of celebrity.

Just as Israel had to process the confusion of Saul embracing religious ritual but sidestepping obedience to God in the details of life, Pentecostals have historically grappled with those who claim some Christian identity but don’t seem to live it.

Testimonies of many who knew him indicate Presley struggled his entire life to connect the world he respected at Memphis First Assembly of God and the one he built down the road at Graceland on Elvis Presley Boulevard. roverbs says Start children o on the way they should go, and even when they are old they will not turn from it.” Presley did not reach old age. However, evidence suggests that while he strayed from the path of Pentecostal Christianity, Presley never quite departed from a longing for spiritual truth.

RUTHIE EDGERLY OBERG is an ordained Assemblies of God minister and a conference speaker for the Flower Pentecostal Heritage Center in Springfield, Missouri.

Flower Pentecostal Heritage Center Preserving and Sharing Our Heritage ONLINE AT iFPHC.ORG

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LEADERSHIP | BOOKS

by GEORGE P. WOOD

Beauty, Goodness, Truth and Pentecost

W

hat does the Holy Spirit have to do with a Christian worldview?

Read evangelical books on the topic, and the answer seems to be, “Not much.” The index to one bestselling textbook, now in its sixth edition, lacks any reference to the Spirit. Another, now in its second edition, discusses the Spirit at length only in defending the logic of the Trinity.

Pentecostals seem to give the same answer as evangelicals, but from the opposite direction. We talk about the Holy Spirit a lot. Baptism in the Spirit is power for ministry. The fruit of the Spirit is love.

And the gifts of the Spirit are for edification. But we’re silent on worldview issues, leaving such intellectual matters to … evangelicals.

In Renewing Christian Worldview, Pentecostal scholars Steven li ger and oon Shin o er a very di erent answer to the uestion We believe that the Spirit experientially guides us toward beauty, goodness, and truth — ultimately toward God’s own self as Beauty, Goodness, and Truth as such (what are known as the “transcendentals”) — and this is what makes for a renewed Christian worldview.

Several things about this statement, which summarizes the book, need unpacking.

First, Pentecostal audience. Throughout the book, the authors use the term “renewal tradition” in reference to every “Christian tradition that accentuates the Spirit’s renewing presence and work in the lives of believers.” Those traditions are their intended audience, comprising primarily the global Pentecostal and charismatic movements.

Second, pneumatological emphasis. As orthodox Christians, the authors believe God is a Trinity: One Being in Three Persons. Because the Acts 2 outpouring of the Holy Spirit plays an outsize role in the renewal tradition’s self-understanding, the authors emphasize the Spirit’s work in creating a holistic Christian worldview.

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This does not imply the Father and the Son play no role in worldview formation. Rather, the renewal tradition simply elevates the experiential dimensions of the Spirit other Christian traditions have downplayed or overlooked in their emphasis on the intellectual dimensions.

Because of this, a renewal tradition receives elements of its worldview from other Christian traditions even as it o ers its elements to them.

Consequently, while the book’s intended audience is Pentecostal, non-Pentecostal Christians can benefit rom reading it as well.

Third, transcendental content. In philosophy, “transcendentals” are the constituent aspects of being, which include beauty, goodness and truth.

Among evangelical writers, Christian worldview is typically associated with truth claims. Beauty and goodness rarely enter the conversation. For FélixJäger and Shin, however, those transcendentals describe both the Creator and His creation, so the content of Christian worldview must take them all into account.

think beliefs control our actions and emotions, but the reality is the three mutually a ect one another.

As the authors put it, “emotions and actions shape beliefs just as much as beliefs shape them.” he apostle aul o ered a negative e ample o this in Romans 1:18 when he wrote about God’s judgment against people who “suppress the truth by their wickedness.” In verse 21, Paul added that such people’s “thinking became futile” because they neither glorified him as God nor gave thanks to him.” In other words, wrong emotions and bad actions drove false beliefs.

One more thing: If I understand the authors correctly, they are not saying our soul aims at beauty, our body at goodness, and our mind at truth. Rather, they are saying all of these strive toward each transcendental.

The upshot, then, is that to have a Christian worldview, one must have an integrated personality, and the experience of the Spirit drives the formation of that whole self.

Renewing Christian Worldview is an important book by Pentecostal scholars. It examines basic worldview issues from an experientially Pentecostal point of view and in conversation with other Christian traditions and philosophical schools.

Although written for use in academia, it will repay careful-reading ministers and interested laypeople.

Among evangelical writers, Christian worldview is typically associated with truth claims. Beauty and goodness rarely enter the conversation.

For Félix-Jäger and Shin, however, those transcendentals describe both the Creator and His creation, so the content of Christian worldview must take them all into account.

The bulk of the book is a detailed discussion of these transcendentals. Part 1 (“Renewing Beauty”) examines aesthetics, Part 2 (“Renewing Goodness”) ethics and civic engagement, and Part 3 (“Renewing Truth”) epistemology.

Fourth, triperspectival holism. If the objective content of Christian worldview is the transcendentals, then the formation of a Christian worldview in a believer “integrates the emotional (soul), the active (body), and the mental (mind),” as the authors put it.

This is an important point because people are embodied. We are not mere thinking machines or brains in a vat disassociated from the limitations of the body or the passions of the soul. We are feeling-doing-thinking beings.

Neither is there a hierarchy or order of operations among the soul, body and mind. We often

oo Reviewed Steven Félix-Jäger and Yoon Shin, Renewing Christian Worldview: A Holistic Approach for Spirit-Filled Christians (Grand Rapids, MI: Baker Academic, 2023).

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The Biblical Path to Christian Character

H

umility is a biblical virtue. “God opposes the proud but shows favor to the humble” aptly summarizes Scripture’s plotline (James 4:6; cf. Proverbs 3:34). No wonder Peter urged Christians to “clothe yourselves with humility toward one another” (1 Peter 5:5).

Unfortunately, humility is not popular. It is ignored when it’s not deprecated. Our celebrity-obsessed culture urges us to look out for No. 1.

These attitudes show up in the Church as well. How many pastors take to social media to build personal brands? How many churches rally around famous leaders who are abusive?

“The church’s growing irrelevance in parts of the United States … is not because Christianity has lost its brain but because it seems to have lost its heart,” writes Dennis R. Edwards in Humility Illuminated. His book presents humility as “the biblical path back to Christian character.”

According to Edwards, “Humility is a way of life rooted in submission to God and is demonstrated in actions that foster mutuality rather than competition.” It does not mean thinking the worst of yourself. Rather, it means living in such a way that you draw closer to God and others.

Edwards goes on to show how humility impacts the way we reconcile con icts endure su ering worship wholeheartedly steward financial resources, and empower the marginalized. These chapters teach valuable lessons to every Christian.

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However, the book includes a chapter on church leadership worth highlighting for ministers in particular. One of the New Testament’s images for church leaders is “shepherd” or “pastor” (Ephesians 4:11). Jesus himself is the Shepherd (John 10:2; Hebrews 13:20; 1 Peter 5:4).

It is often said that sheep are dumb, but Edwards points out the real issue is sheep lack “defensive “vulnercapabilities.” They are “vulner able.” Their reality shapes the pastoral task, Edwards notes: “We are all sheep who need the shepcare and guidance of good shep herds because we are susceptible emotionto abuse — physically, emotion ally, and spiritually.”

The great tragedy of our times is the steady stream of stories about church leaders who act like wolves rather than shepherds, who see their positions as occa occasions for self-promotion rather than opportunities to serve. The necessary remedy to this defecdefec tive view is having the mind of Christ, who humbly placed the interests of others above His own (Philippians 2:4–5).

Humility Illuminated shows how Christians can embody that mindset and is well worth reading by pastors and church members alike. oo Reviewed Dennis R. Edwards, Humility Illuminated: The Biblical Path Back to Christian Character (Downers Grove, IL: IVP Academic, 2023).

GEORGE P. WOOD is executive editor of Influence magazine.

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Why people leave, and how they might return

By JIM DAVIS and MICHAEL GRAHAM

N

ot long ago, Orlando, Florida, felt like it was becoming a Christian mecca.

Churches and Christian organizations across the metropolitan area were booming, with several developing massive global ministries.

More recently, there has been a noticeable change. Many in our area have stopped attending church, joining the ranks of what we now call the “dechurched.” Today, the population of former churchgoers is growing quickly — and their rise is not just an Orlando phenomenon.

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We started researching the trend so we could equip our Orlando congregation for reaching this dechurched demographic. The inquiry took on a broader scope when we commissioned social scientists Ryan Burge and Paul Djupe for a nationwide, quantitative study.

Burge and Djupe conducted three phases of research with more than 7,000 participants and 600 data points to understand how large the phenomenon is, who is leaving and why, and what is happening in evangelicalism specifically.

We discovered the U.S. is experiencing the largest and fastest religious migration in its history.

Some 40 million adults — including 15 million evangelicals — who used to attend a house of worship at least monthly have left church entirely. Most of this transition has taken place within the past 25 years.

By numbers, the American exodus from church includes more people than the movement toward church attributed to the First and Second Great Awakenings and all the Billy Graham Crusades combined. By share of population, it is 25% larger than the surge in churchgoing during the 25 years following the Civil War, which was the second biggest attendance shift in U.S. history.

We believe four factors may have contributed to this uptick.

First, the Cold War ended. During the Cold War, many people used the terms “American” and “Christian” synonymously.

When an American during that era announced he or she was not a Christian, others might ask, “Then are you a communist?”

During the Eisenhower administration (1953– 61), the U.S. government promoted religious patriotism with the adoption of “In God We Trust” as the national motto and the addition of “under God” in the Pledge of Allegiance.

Speaking to the National Association of Evangelicals in 1983, President Ronald Reagan framed the struggle against communism in spiritual terms, labeling the Soviet Union the “evil empire.”

Following the Soviet Union’s collapse in 1991, however, communism was no longer the greatest concern on the political horizon — and neither was irreligion. Consequently, it became more culturally acceptable to be both American and non-Christian.

Second, an increasingly polarized religious right bound faith with conservative politics.

With Jerry Falwell’s Moral Majority political organization, Pat Robertson’s presidential campaign, and vocal support among some faith leaders for controversial figures li e .S. ouse Spea er ewt Gingrich, more Americans associated Christianity with conservatism and chose to jettison all of it. he religious disa liation o the political middle contributed significantly to the growth o the “nones.”

Third, the internet emerged. Although it was slow and in only about 20% of U.S. homes in 1997, many Americans were already logging on at internet cafes, schools and libraries as early as 1994.

Some 40 million adults — including 15 million evangelicals — who used to attend a house of worship at least monthly have left church entirely.

How It Started

Churchgoing in America began to change during the last decade of the 20th century. s urge writes he early s was an in ection point for American religion. Between the early 1970s and 1990s, the share of Americans who had no religious a liation had only risen two points.

But from that point forward, the nones [those with no religious a liation would grow by a percentage point or two nearly every year through the following three decades.”

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Reasons for Leaving Church Attending was inconvenient Mainstream Evangelicals Exvangelicals Cultural Christians BIPOC

16% 14%

18% 18%

COVID-19 got me out of the habit 15% Mainstream Evangelicals 11% Exvangelicals 13% Cultural Christians 15% BIPOC Divorce, remarriage, or another family change 15% Mainstream Evangelicals 11% Exvangelicals 11% Cultural Christians 15% BIPOC I didn’t experience much love from the congregation 12% Mainstream Evangelicals 18% Exvangelicals 14% Cultural Christians 14% BIPOC I didn’t fit in with the congregation 14% Mainstream Evangelicals 23% Exvangelicals 12% Cultural Christians 13% BIPOC I moved to a new community 22% Mainstream Evangelicals 21% Exvangelicals 17% Cultural Christians 21% BIPOC or the first time people could instantaneously exchange ideas and form communities in digital spaces, interacting with users whose beliefs were di erent and perhaps even socially unacceptable.

Fourth, 9/11 gave Americans a new enemy. the old ar boosted religiosity in the fight against communism, 9/11 showed religion can generate evil too. It was enough of an excuse for some to give up their church a liation.

Of course, many church dropouts were never practicing Christians. Contemporary events simply

nudged them toward embracing their true identity.

Fast forward past recent presidential administrations, COVID-19, church abuse scandals, and growing racial tensions, and those leaving the hurch loo much di erent today.

The political right is now dechurching at twice the pace of the political left, even though many of them share the religious beliefs of their churchgoing peers.

The Stakes

The movement of 40 million U.S. adults away from Church is already having widespread reverberations that primarily fall into three categories: relationships, institutions, and culture.

Relationally, dechurching is undeniably taking a toll on families and friendships. I (Jim) opened a global ministry’s donor event last year with a 10-minute speech on dechurching. The keynote speaker who followed was a recognized pastor with a great message.

Afterward, there was a line of people waiting to talk with me. Many handed me their business cards and asked what they could do to help with our project.

Amid this scene, I glanced over and saw the keynote spea er getting co ee by himsel . t seemed strange. This speaker was better known and delivered a more dynamic message.

Then I realized I was talking about the children and grandchildren of the people in this line. The statistics I shared are more than just numbers. They represent real people who are walking away from church. The concern and grief on the faces of their friends and family members were equally real.

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On the institutional front, much is at stake for churches, denominations and networks. In 2020, the share of Americans claiming membership with a place of worship fell below 50% for the first time since Gallup started asking the question in 1940.

Gallup shows membership plummeting by nearly a third since 1995, and attendance declining as well.

It’s no wonder many churches are struggling to keep their doors open.

Almost every dechurched person you meet will fall into one of five profiles.

During 2014, 300 more Protestant churches opened than closed in the U.S., according to Lifeway Research. In 2019, however, 1,500 more churches closed than opened.

These studies suggest the impact of the past 25 years is catching up to us. ecreased church a liation also means there is less money for ministry. On average, American evangelicals give 2.5 percent of their income annually. As adherents peel away, billions of dollars are leaving local churches, as well as missions and mercy ministries around the globe.

Culturally, those losses will invariably diminish resources for compassion work. Even those who want nothing to do with Christianity should be able to see how this will hurt communities. A 2021 study by The Bridgespan Group, a global research and consulting firm ound aith based nonprofits comprise o the social sa ety net in the U.S.

Casual Quitters

The dechurched are not just disillusioned people who have experienced a church-related trauma or crisis of faith. Such things are happening to some, of course, but only about one-quarter of

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the dechurched cite these as reasons for no longer attending services.

Most who have left church did so without deconstructing or rejecting their faith, and many remain surprisingly orthodox in their beliefs. We call these the “casually dechurched.”

Our study revealed moving to a new city is the most common reason for leaving church. People relocate and simply don’t connect with another congregation.

Others had children who started sports, and Sunday became a game day instead of a worship day.

Still others got out of the habit of attending church during the pandemic and never returned.

The encouraging news is many of these people are willing to go bac to church. owever unless we work to reach them, the dechurched will likely stay that way. They will raise children who are unchurched, further changing America’s religious and cultural climate.

Interestingly, we also learned the more education churchgoers have, the more likely they are to keep attending services. Only 3% of evangelicals with a master’s degree have dechurched. This challenges the notion that secular higher education is taking people away from the faith. n a related finding dechurching is more prevalent among those with lower incomes. n e ible wor schedules, transportation challenges, and a lack of resources or something as simple as finding service information online can make church attendance more di cult or individuals in this demographic.

Five Groups

Our study used a machine learning algorithm to process the data and group common responses. his provided five help ul profiles o dechurched Americans.

The dechurched are not a homogenous group, but almost every dechurched person you meet will all into one o the ollowing five profiles.

1. Cultural Christians. Almost exclusively white, these dechurched evangelicals comprise about 8 million people.

Think of a friend who grew up in an evangelical church but was likely never a Christian.

Most of these dechurched individuals didn’t have a particular pain point that led to their departure rom church a liation. any retain positive feelings toward church and might even show up on Christmas or Easter. Yet they do not hold to the main tenets of Christian faith. In fact, only 1% believe Jesus is the Son of God. 2. Mainstream evangelicals. This group of about 2.5 million people might look similar to cultural Christians in that they dechurched casually from an evangelical church and are overwhelmingly white. owever there is a ey di erence o de churched mainstream evangelicals believe Jesus is the Son of God. Their orthodoxy scores are actually higher than those who still go to church. By all discernible standards, this group is largely Christian.

Further, 100% of dechurched mainstream evangelicals say they are willing to return to church.

Among the dechurched, this group may be the lowest hanging ruit or e ectively rechurching.

3. Exvangelicals. The 2.5 million people in this category are done with any expression of white evangelicalism. Unlike the previous two groups, they cite specific pain points that caused them to walk away.

Exvangelicals are below average in education and income. Yet they retain a high orthodoxy score, with 97% believing Jesus is the Son of God. Despite leaving church, it seems they are holding onto faith.

4. BIPOC (Black, indigenous, and people of color). This group represents about 2.5 million people. Intriguingly, we hid race and ethnicity as factors for machine learning to consider. Nevertheless, this group is 0% white, 82% Black, and ispanic. t also has the most education and income of any group.

Think of a successful minority business owner who hasn’t regularly attended church since college.

Like cultural Christians, many in this group never fully embraced the gospel. They scored low on core

Christian doctrines. Only 13% believe Jesus is the Son of God. 5. Mainline/Roman Catholic. While these people departed rom two di erent inds o churches, the groups are so similar we decided to lump them together.

This group accounts for about half of the 40 million who have dechurched. The earliest to leave, their dechurching started in the 1990s. Predictably, these individuals are the furthest left politically.

They have average education and income levels and say U.S. institutions are working for them.

Most of these dechurched people grew up in church, but stopped attending soon after leaving home. Nearly 70% of this group agrees Jesus is the Son o God. owever less than believe the Bible is the literal Word of God.

Next Steps

The scope of American dechurching is unsettling news, but there is much reason for hope.

First, we must remember God is in control. We know how this story ends. The Church will remain — and prevail (Matthew 16:18). owever this moment re uires more than clever marketing or programs. We need the help of the oly Spirit echariah . he best thing we can do is pray, seeking God’s wisdom and guidance. As we intercede for lost and dechurched people within our communities, the Spirit will go before us to work in hearts and lives.

Each person is unique, with a story that is certainly worth hearing. Still, when starting conversations with people who have left church, it helps to eep the five groups in mind and consider where they might fit.

Is the dechurched individual you’re addressing a Christian or non-Christian? Does he or she hold orthodox beliefs concerning the Bible and Jesus? Does the person express hostile or warm attitudes toward church (or perhaps some combination of the two)?

Some people simply need an invitation to return to church. e gave our early findings to he Crossing, a church in Columbia, Missouri, where

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leaders created an initiative to identify and engage dechurched mainstream evangelicals. Within just a few months, the congregation saw hundreds of dechurched individuals return to worship with them in person.

Sociologists sometimes categorize people groups in terms of belief, belonging, and behavior. All the reasons dechurched mainstream evangelicals gave for considering a return to worship services (see the graphic below) fall in the category of belonging or re ect their religious belie s. his group ust needs a relational nudge to return to what they already value, along with a stronger coupling of doctrine and ethics.

Other dechurched people, such as exvangelicals, will be harder to reach. They may need to visit your home before they will feel comfortable visiting your church. Some are Christians, but others are not.

Reasons for Returning to Church

We should identify the groups of people most likely to dechurch and make sure our churches are fruitfully ministering to them.

And some have deep wounds that will require both time and sensitivity to address. o minister e ectively to these dechurched people, churches need to avoid aligning closely with a particular political party, take doctrine and ethics seriously, address mental health needs among congregants, and develop an empathetic community.

A good pastor Mainstream Evangelicals Exvangelicals Cultural Christians BIPOC

13%

30%

22%

15%

Begin to miss church Mainstream Evangelicals Exvangelicals Cultural Christians BIPOC

32%

16% 17%

19%

Feel the distance from God Mainstream Evangelicals Exvangelicals Cultural Christians BIPOC

16%

33%

19% 18%

God tells me to go back Mainstream Evangelicals Exvangelicals 11% Cultural Christians 10% BIPOC

28%

I find a church I like Mainstream Evangelicals Exvangelicals Cultural Christians 5% 8% BIPOC 54

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27%

35%

34%

We also need to embrace and preach the gospel, with all its implications and nothing less. It is clear from our research that teaching and living out the good news of Jesus is vital to church success. ur churches need to o er more than ust the latest music and a Ted Talk on weekends. We need e ective strategies or discipleship and spiritual ormation, sound doctrine, a high regard for Scripture, and consistency between what we teach and how we live. We must root out sinful attitudes of racism and misogyny, and steer clear of divisive partisanship.

Knowledge alone will not create communities people want to join. During the 20th century, we leaned into education in our preaching, teaching, and apologetics, but this often came at the expense of the goodness and beauty of the gospel.

It should not surprise us that many Americans

today not only doubt the truth of Christianity, but the ethics of it as well. We must teach and demonstrate what it means to follow Jesus.

We should identify the groups of people most likely to dechurch and make sure our churches are fruitfully ministering to them. This includes people navigating life transitions and individuals with lower incomes.

Teens and young adults aged 30 and under are at high risk of dechurching. Many start drifting from church as they enter adulthood. Although it was common a few decades ago to see three and even four generations of family members sitting together in church, it almost seems novel now. We must recommit to passing our faith to the next generation.

After identifying those who are most susceptible to leaving church, we can develop strategies

I find a church that takes both doctrine and ethics seriously 22% Mainstream Evangelicals 13% Exvangelicals Cultural Christians 9% 10% BIPOC I find a church who cares about justice and compassion 21% Mainstream Evangelicals 17% Exvangelicals 10% Cultural Christians 8% BIPOC Lonely and want to make new friends 22% Mainstream Evangelicals 8% Exvangelicals 22% Cultural Christians 27% BIPOC New friends Mainstream Evangelicals 11% Exvangelicals Cultural Christians BIPOC

28%

Spouse wants to go Mainstream Evangelicals Exvangelicals Cultural Christians BIPOC

15%

38% 33%

22% 18% 18% Fall 2023

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or ministering to them more e ectively. his may mean providing practical help to single moms and discipling young people with an eye toward longterm spiritual growth and maturity.

Stemming the tide of dechurching may also involve following up with those who are moving to new cities and helping them find healthy church communities as well as mobili ing the first points of contact for new people in our cities. For example, Christian realtors and educators can play a role by connecting new arrivals not only with homes and schools, but also with church families.

As for those who were never Christians to begin with, we would do well to remember the Parable of the Weeds (Matthew 13:24–30; 36–43). Jesus taught that some people might look like they are in the Kingdom when in reality they are not. Some dechurching is simply non-Christians rightly identifying themselves as such.

We should acknowledge and appreciate the honesty of these dechurched people. Further, we can be grateful that some maintain positive attitudes toward the Church and perhaps some training or experience we can build on.

In a context of authenticity, we can listen to the stories of dechurched non-Christians and engage them as people who need to hear the gospel. We want them not only to come back to church, but also to enter a saving relationship with Jesus Christ.

As millions leave the Church, we can’t gloss over the fact that this changes the culture in which we live and will make some things harder for us. We may feel less at home in our own cities, but we can take heart that this has been and is still the norm for most Christians around the globe.

We refer to this situation as “cultural exile.” From Daniel in Babylon to the persecuted members of the Early Church, God’s people have a long history of standing for biblical truth amid a culture that largely rejects it.

The Church in America shouldn’t be afraid of the experience of cultural exile. Christians in the U.S. have grown accustomed to wielding cultural power,

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but God o ten calls is people to in uence the world from the margins.

We can be the city on a hill without controlling apitol ill. nd the reality is having cultural power has not always gone well for Christians. We can learn from our brothers and sisters in minority-Christian nations and the historic Black church in America. In seasons of exile and marginalization, the gospel has advanced powerfully, the faith of believers has been deepened and God has strengthened is hurch.

As for our congregation in Orlando, like every other church, we are learning. We are developing greater awareness o our conte t and finding ways to minister e ectively in it.

Some of these adjustments have been hard. We lost members along the way as we tried to become less partisan and more racially empathetic, grow in relational wisdom, and elevate the vital role of women in leadership.

Sadly, about 80% of our church left from 2018– 22. But by God’s grace, our weekly attendance is now three times the size it was in 2018, and we are seeing fruit that is beyond anything we asked or imagined.

It takes courage, clarity, and humility to remain aith ul to the mission during di cult times but that has been the calling of God’s people for thousands of years. ven now esus is building is hurch and nothing will overcome it.

JIM DAVIS is teaching pastor at Orlando Grace Church in Altamonte Springs, Florida, and co-author of The Great Dechurching.

MICHAEL GRAHAM is program director for the Gospel Coalition’s Keller Center for Cultural Apologetics and co-author of The Great Dechurching.

The Largest, Fastest Religious Shift in U.S. History Roughly 40 million people have left the church in the last 30 years. Pastors Jim Davis and Michael Graham set out to discover why, commissioning the largest, most comprehensive study of its kind on dechurching. More than 7,000 participants over three phases, churched and unchurched from all faith traditions, were surveyed by renowned sociologists Dr. Ryan Burge and Dr. Paul Djupe to drill down on how and why people are dechurching.

The results were both more shocking and hopeful than expected. In The Great Dechurching, readers will learn about the dechurched through a detailed sketch of demographics, size, core concerns, church off-ramps, and historical roots.

Learn more TheGreatDechurching.com

Forgive as Forgiven Treating others with God’s tender mercy

By CHRISTINA QUICK with GEORGE P. WOOD

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I

n 2009, an intruder who was under the in uence o crac cocaine bro e into the home o

ssemblies o God

minister evin amsby. he man stabbed amsby

times and le t him lying in a

pool o blood. amsby survived but struggled to orgive. e antasi ed about see ing vengeance and even wrestled with suicidal thoughts. n desperation

amsby pleaded with God to

change his heart. ver time an inner trans ormation began to occur. ot only did amsby finally overcome his anger but he also developed a relationship with the incarcerated assailant. he two continue to correspond and amsby no longer eels anger and resentment toward the man who almost too his li e. see a man in need o a Savior me

ust li e

amsby says.

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amsby’s e perience demonstrates the truth o le ander ope’s statement o err is human to orgive divine. ndeed orgiveness is close to the heart o God who delights in showing mercy icah . t is also central to the gospel. olding the cup at the ast Supper esus said his is my blood o the covenant which is poured out or many or the orgiveness o sins atthew . he tonement made a way or humans to be reconciled with God. his is the vertical dimension o orgiveness. proper understanding o orgiveness does not end there however. hrist’s reconciling grace has a hori ontal dimension as well e tending into the pain ul disputes and o enses that divide neighbors embitter hearts and imprison wounded souls. oth dimensions o orgiveness are on display in esus’ arable o the nmerci ul Servant atthew .

Motive and Nature he setting o the parable is a uestion eter as ed esus ord how many times shall orgive my brother or sister who sins against me p to seven times verse .

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eter li ely thought he was erring on the side o generosity. Some strands o rabbinic teaching proposed three times as the limit or orgiving an o ender. n the oo o mos God counted our sins be ore issuing udgment against each nation mos . esus’ response must have astonished his disciples tell you not seven times but seventy seven times atthew . he number may allude to Genesis ain is avenged seven times then amech seventy seven times. so esus was reversing this ld estament curse o vengeance. n any case placing a numerical cap on orgiveness was not the ord’s intent. he ne who is rich in mercy phesians and o ers abundant grace omans imothy calls is people to love and orgive generously as well. o illustrate is point esus told a parable about a ing whose servant owed him talents. talent was a weight o measurement roughly e uivalent to days’ wages or a manual laborer. ultiply by and you reali e the servant owed an astronomical sum o money million days’ wages. you do the math that’s years. learly esus was spea ing hyperbolically.

he servant’s debt was o infinite or incalculable magnitude. hen the ing ordered the sale o this deeply indebted man and his amily the servant begged or more time. he servant could not possibly have made good on his promise to pay bac everything atthew . evertheless the ing too pity on him canceled the debt and let him go verse . erse helps us understand the motive or and nature o orgiveness. he Gree word translated too pity splanchnízomai indicates strong emotion literally a stirring o the intestines. atthew uses this same term to describe esus’ compassion or two blind men . n atthew the ing uses the Gree verb to have mercy ele to describe his motive. ender mercy moved the ing to act as he did. he ew estament uses two verbs or orgiveness and both are present in atthew a i and a ol . hey are roughly synonymous though here they connote respectively the cancellation o the man’s debt and his release rom incarceration. y analogy orgiveness means canceling the debt o sin we owe to God or others and it liberates us rom bondage to sin.

No one can earn God’s compassion, but Christians can and should imitate it in their dealings with others.

Merciful Orientation he ing’s actions are not the end o esus’ story however. he liberated man ne t encountered a ellow servant who owed him the modest sum o denarii. denarius was a day’s wage so this other servant’s debt was roughly e uivalent to three months’ wages. ather than e tending the mercy he had ust e perienced the unmerci ul servant treated his ellow servant harshly cho ing him and throwing him in prison. hen the ing learned o this he was angry. ondemning the first servant or his wic edness the ing delivered him to the ailers until he should pay bac all he owed verse . esus concluded the parable with a sober warning his is how my heavenly ather will treat each o you unless you orgive a i your brother or sister rom your heart verse . he parable sheds light on esus’ teaching rom the Sermon on the ount or i you orgive a i other people when they sin against you your heavenly ather will also orgive you. ut i you do not orgive others their sins your ather will not orgive your sins atthew . his does not mean there are wor s related preconditions to salvation. God does not withhold vertical orgiveness until people per ect their hori ontal relationships. God’s orgiveness comes through unmerited avor not good wor s. n the narrative the servant’s debt was already cancelled when he chose not to treat his ellow servant with the mercy he had nown. he brea down occurred when the gi t o grace he had received did not result in a genuine change o heart. periencing God’s mercy should reorient the believer toward mercy. esus summari ed the law and prophets in the twin commands o loving God completely and loving others as onesel atthew . ames later singled out neighbor love as Scripture’s royal law ames . o one can earn God’s compassion but hris tians can and should imitate it in their dealings with others.

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esus’ parable also highlights the di erence between what God orgives and what e as s people to orgive an infinite debt versus a comparatively infinitesimal one. here is a human tendency to thin o orgiveness as an easy thing or God but a near impossibility or everyone else.

This underestimates the seriousness o sin. o God any transgression against is righteous standard is more than ust an o ense. t is open rebellion against im. o violate God’s commands is to oppose is very nature and character.

Yet Christ died to redeem sinners while we were God’s enemies omans . ivine cancellation o sin debts did not come easily or painlessly. he price was the ross. s imothy eller observes orgiveness means the cost o the wrong moves rom the perpetrator to you and you bear it. hat is what esus did through the tonement. s eter puts it e himsel bore our sins’ in his body on the cross so that we might die to sins and live or righteousness paraphrasing saiah .

o a teenage girl who reported to her pastor that another church leader had been se ually abusing her. nstead o noti ying the police the pastor told the girl erroneously racy adds that God e pected her to orgive and orget. s a result the abuse continued.

God is both merciful and just.

Forgiving an offense is not the same as ignoring it, keeping it a secret, or refraining from seeking justice.

Forgiveness and Justice n any discussion o orgiveness it is important to eep in view that God is both merci ul and ust. orgiving an o ense is not the same as ignoring it eeping it a secret or re raining rom see ing ustice. either is it the same as reconciliation.

Sometimes because the o ense is too great or the o ender is unrepentant a relationship cannot be restored to its ormer state. n ortunately abusers and perpetuators o in ustice sometimes use hristian teachings about orgiveness to manipulate victims into silence orcing them bac into un ust relationships.

Steven racy a pro essor o theology and ethics at hoeni Seminary in Scottsdale ri ona tells

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his pastor’s unconscionable response grossly misrepresents biblical teaching. Such stories help e plain why some mental health pro essionals and trauma survivors re ect orgiveness as a harm ul concept that revictimi es people saddles them with an impossible burden and prolongs their pain. s racy points out orgetting is not a part o orgiveness. God does not wipe a person’s memory o past e periences even when e brings inner healing. urther the pastor in racy’s story rec lessly and sin ully disregarded God’s concern or ustice caring or the vulnerable and protecting the oc rom thieves who come to steal ill and destroy ohn . orgiveness does not mean there are no conseuences or sin ul behavior. n The Cross of Christ, ohn Stott writes ll authentic hristian peacema ing e hibits the love and ustice and so the pain o the cross. n the same chapter in which aul told the phesians to orgive as God had orgiven them he instructed church members to spea the truth in love phesians .

n an o t cited ld estament story o person to person orgiveness the patriarch oseph called out his brothers’ actions or what they were s or you you meant evil against me but God meant it or good Genesis S . he ing in esus’ parable honestly and publicly assessed the si e o the debt. e ore the servant could see orgiveness someone had to raise the issue. c nowledging the damage is the first step toward healing both or the victim and the o ender. acing truth and conse uences gives the o ender an opportunity to repent and rehabilitate. n the case o criminal activity especially when it involves behavior such as physical assault or se ual abuse utili ing the ustice system is the best way to prevent urther in ury to the victim and protect others rom being victimi ed. n act ministers should consider themselves mandatory reporters in cases involving minors and dependent adults. orgive as you are see ing ustice eller advises.

Forgiveness and Repentance on ronting in ustice raises another thorny issue o hristians need to orgive when there is no sign o remorse or repentance hose who argue or orgiveness conditioned on repentance might point out that the ing in esus’ parable did not cancel the debt until a ter the servant had begged or mercy. u e seems to imply repentance as a condition or orgiveness your brother or sister sins against you rebu e them and if they repent orgive them. ven i they sin against you seven times in a day and seven times come bac to you saying I repent ’ you must orgive them emphases added . urther the ible suggests repentance is a con dition o divine orgiveness hronicles eremiah u e cts orinthians ohn . owever there also are passages that teach person to person orgiveness without mentioning repentance as a prere uisite atthew ar u e olossians .

esus told is disciples to love their enemies and pray or their persecutors ollowing the e ample o their eavenly ather who gives blessings to righteous and unrighteous persons ali e atthew . he ord demonstrated this on the cross as e prayed or is e ecutioners and died or is adversaries u e omans eter .

Stephen a believer who was ull o the oly Spirit similarly prayed or those who murdered him. s he died Stephen’s final words re ected the merci ul heart o God ord do not hold this sin against them cts . esus calls is ollowers to showcase is love and grace by passing on the generous gi ts they have received rom im atthew . ithholding orgiveness until someone seems penitent enough ma es humans udges and arbiters putting them in the place o God. he apostle aul instructed believers to re rain rom vengeance love their enemies and leave the final udgment in God’s hands omans . it is possible aul wrote as ar as it depends on you live at peace with everyone verse . his posture does not come naturally. ather it ows rom a genuine daily encounter with God’s orgiveness and trans orming power. esus pointed to a woman’s e pression o love as evidence that she had e perienced orgiveness u e . hose who understand the depth o God’s mercy will more readily submit to the wor o is Spirit in their hearts which will result in increasing love or God and others. emaining in a state o un orgiveness does not help bring about ustice. n act it only deepens the victim’s pain. eller compares un orgiveness to a ind o pri son that traps victims in a cycle o reliving their victimi ation and letting it determine their uture. nstead o moving toward God’s grace and e periencing is healing the un orgiving person moves urther rom God and e periences a hardening o the heart.

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To forgive is to set a prisoner free and discover that the prisoner was you.

— Lewis Smedes

here ore it is better to orgive even in the absence o repentance even i the o ender is deceased un nown or unapproachable even when relational reconciliation and restoration are not sa e practical or possible and even when it is e ceedingly di cult. n psychological terms orgiveness has ther apeutic value or the orgiver. ven social science recogni es this. study in the Annals of Behavioral Medicine summari ed their findings Greater orgiveness is associated with less stress and in turn better mental health. r as ewis Smedes put it o orgive is to set a prisoner ree and discover that the prisoner was you.

en oom responded with a uestion an you imagine arl eint that orgiveness re uires more strength than hatred he gospel is a demonstration o the strength o God’s orgiveness. s the apostle aul put it e orgave us all our sins having canceled the charge o our legal indebtedness which stood against us and condemned us he has ta en it away nailing it to the cross olossians . he grace o God that overcame sin is su cient or healing the pain o in ustice enabling the believer to orgive as the ord orgave olossians .

CHRISTINA QUICK

Strength to Forgive n Amazing Love orrie ten oom a utch hristian who survived imprisonment in a a i concentration camp told o a post war con versation she had with a ormer a i soldier arl eint . ter hearing her preach eint con ronted ten oom. verything you spo e o in your tal was wea he said. ou spo e o orgiveness. orgiveness is wea ness.

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is lead editor of Influence magazine.

GEORGE P. WOOD is executive editor of Influence magazine.

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THE

W oM an IN THE ROOM

Working together in ministry should be normal, not weird

By JOANN BUTRIN

Fall 2023

67

roles and receive pastoral mentoring. But not every church has normalized men and women working together. As a result, some called women will take their gifts and leadership potential elsewhere. started my medical missionary career as a young, single woman working in an African nation with a male-dominated culture.

The local men often referred to me dismissively as “the child.”

At one point, a woman who had been on the mission field a long time too me aside and said “You may feel devalued because of your gender. ou can fight it resist it and complain about it or you can determine to gain the respect of the church leaders.”

Taking her advice to heart, I steeled my resolve to wor hard serve aith ully and ulfill what God had called me to do.

I thought I was making progress when I heard an older pastor pray, “Thank you, Lord, for sending these ladies here. Even though they are only women, they have hearts like men!”

It was supposed to be a high compliment. Nevertheless, the not-so-subtle assumption behind that sentiment was that men are superior. We were only women, after all.

We like to think such attitudes have nothing to do with American culture, but I’m not so sure. It may not be as overt, but we constantly hear that men are the natural leaders, the strong ones, those who belong in authority.

Over time, we might even start believing it. This is internalized patriarchy. Even as we talk about egalitarianism, harmful messages we have encountered in our families, churches, and communities continue ringing in our ears. ithin the ssemblies o God we a rm men and women as e ual in God’s sight but we are still waiting for reality to catch up with our verbiage. Nearly o .S. G credential holders are emale.

Of 10,438 lead pastors, only 662 are women. oung women e periencing the call o God are looking for opportunities to step into ministry

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Making Space

hose early e periences on the mission field were my introduction to ministry as a woman. I later spent 17 years serving as the only female member of a ministry team. I also led another team of men.

Admittedly, it wasn’t always easy. Everyone had to learn and grow — including me. There were no instruction manuals, but we leaned on the Lord and into our individual and collective strengths.

Early on, there were times when I was defensive and felt a need to speak to every issue so others would ta e me seriously. ut as gained confidence I found wiser ways of interacting with my colleagues.

Eventually, we came to see one another as partners in Christ’s mission and developed a great deal of mutual respect. What changed? For one thing, we normalized my presence in the room.

Since my recent retirement have been re ecting on lessons gleaned around those tables of leadership. ’d li e to o er some advice to women who find themselves outnumbered as ministry leaders, as well as men who are occupying most of the seats.

It is incredibly important that we get this right.

As the belief statement for the Network of Women inisters says he image o God is best re ected and the Church of Jesus Christ is healthiest when both men and women are empowered to ulfill their calling at every level of ministerial leadership.”

We have the right theology and governance, believing God empowers and calls both men and women and a rming their right to occupy any position of leadership within the Church.

Yet as we look around, we see few women serving as lead pastors or organizational leaders. That raises an obvious question: Why are the wheels of progress moving so slowly? n addition to cultural ine uities a ecting women everywhere from corporate boardrooms to hospital

Considering how long it has taken women to get into the room, on the platform, and around the table of leadership, we must not fail to steward those gains and create even more space so our daughters and granddaughters can say “yes” to God’s call.

operating rooms, theological disputes over gender roles continue to hold back part of the Church. lthough the ssemblies o God has adopted an egalitarian stance, some of our churches remain functionally complementarian, blocking women from certain positions of ministry and leadership.

The intent of this article is not to lay out the biblical case behind our theology of women in ministry — something many others have faithfully and persuasively done — but to challenge leaders to examine our views and practices and identify gaps between what we say we believe and what we’re doing about it.

My desire is to see more women rising to leadership roles in ministry until the hurch re ects the gender diversity and unity God intended.

Considering how long it has taken women to get into the room, on the platform, and around the table of leadership, we must not fail to steward those gains and create even more space so our daughters and granddaughters can say yes to God’s call.

What Women Can Do

Following are four things I counsel women in ministry to keep in mind.

1. Reject stereotypes. Most women have experienced firsthand the rustration o combatting stereotypes. So, we should be careful not to perpetuate them in any form.

When I entered my role as the only female on the team, I realized I had some preconceived notions about men. For example, I thought all men were analytical, unemotional, and even a bit sloppy. I eventually recognized these assumptions were not only erroneous but unfair.

Because I had bought into such stereotypes, I subconsciously assumed any struggle I had with my male co-workers were the result of gender differences. Sometimes gender dynamics played a role. Other times, my own biases were the main problem.

Identify and let go of any assumptions that might be keeping you from viewing and treating people as unique individuals rather than stereotypes.

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2. Develop self-awareness. I strongly recommend women (and men) in leadership examine themselves using quality self-assessment tools. hen finally did this learned had a need or control and often reacted defensively. Recognizing these tendencies was the first step toward learning to work and communicate with greater emotional intelligence.

Mentors and therapists are valuable partners in this process. Mental health professionals can help with identifying triggers — circumstances that stimulate negative emotions — and managing responses.

3. Establish boundaries. Women often feel they must work twice as hard to get half as far as their male peers. Unfortunately, that makes us vulnerable to internal and external pressures to do and be all things. This is why thinking about boundaries is important.

Ask yourself, How much extra time am I willing to commit to my role? What am I being paid to do?

Is everyone on the team sharing the load, or is it disproportionately falling to me?

Every church leader should have a servant’s heart. However, serving does not mean becoming a doormat. Overworking to gain respect can have the opposite e ect eeping others rom viewing us as equal team members.

Strive to do and be your best. But remember God called you to ministry not per ection. he notion that good isn’t good enough leads to burnout for many ministers, especially women.

Don’t put an impossible burden on yourself — or allow anyone else to do so.

4. Demonstrate godly strength. Most women who have risen to leadership in the Church have had to be strong. We’ve pushed past barriers and forged new paths to gain a place at the table.

Of course, not everyone will appreciate this quality.

In When Women Lead, author Carolyn Moore says, “If a woman acts like a leader — if she is assertive or

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Welcome and appreciate the diverse gifts, personalities, experiences, and perspectives God brings to your team.

Give women the freedom to be their authentic selves.

aggressive in her style — she will not be as wellliked as her male colleagues. Yet if a woman leader behaves in more feminine ways — if she uses a softer tone of voice, demonstrates more feminine behavior, is less aggressive in meetings — she is less likely to be respected.”

The reality is you’ll never please the naysayers, so ocus on pleasing God. e strong in the ord phesians 6:10). Make Jesus your role model, growing in humility, peace, compassion, and grace. That’s the ind o leader God can use or is glory.

What Men Can Do

Following are four ways men can encourage and support women in ministry.

1. Welcome diversity. I’ve spoken with a number of men in leadership who thought they understood how to work with women — until they encountered a emale colleague who didn’t fit their preconceived ideas of how women should look or behave.

It seems obvious, but not every woman will act and think exactly as your wife or mother does.

Welcome and appreciate the diverse gifts, personalities e periences and perspectives God brings to your team. Give women the reedom to be their authentic selves.

Don’t expect a female co-worker to speak for all other women in your church or community, but do hear and value her input.

Get to now the women on your team as individuals. Openly acknowledge their unique contributions, calling out the leadership qualities you see. Sincere words o a rmation and encouragement can mean the world to someone who is feeling insecure about being the only woman in the room.

2. Listen attentively. I have often heard women on male-majority teams say, “I don’t feel like they really hear me,” or, “They just aren’t listening.”

Everyone deserves to feel heard. Use attentive body language to let team members know you are listening and interested in what they have to say.

Ask follow-up questions to be sure you understand their comments correctly.

Men frequently dominate meeting discussions, primarily because they tend to outnumber the women in the room and often hold the positions of power.

Be sure the female voices at the table are being heard. Some women I know have been talked over so many times they no longer try to articulate their ideas or perspectives. This represents missed opportunities — not just for them, but for everyone involved.

3. Practice respect. Don’t tell jokes or humorous stories that portray women in a negative light.

Normalize men and women working together rather than treating it as something strange. Constantly pointing out that a female co-worker is the only woman on the team may leave her feeling isolated and self-conscious.

Maintain appropriate boundaries when it comes to physical touch. Even when praying, ask permission before touching a woman.

An occasional friendly elbow nudge or back slap between male co-workers may not be a big deal in some settings, but no touch is the best approach when working with women.

4. Champion women. If you report to a woman, let everyone know what a great leader she is.

If you are leading or mentoring women, open doors of opportunity for them. Help them develop their leadership skills. Invite them to preach. Commend them to other leaders. Even small gestures can ma e a big di erence.

Call out inequality and poor treatment. If a male colleague says something disparaging or inappropriate about a woman, speak up and call it out.

Life Stages

ach li e stage brings benefits and challenges or those in ministry. The best way to support a team

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member at any given time may depend on his or her unique circumstances.

Young people just starting their careers often bring energy, passion and big dreams. Especially if they are single, they may have a bit more time to devote to ministry, and their enthusiasm can inspire others.

We must lean into the privilege of working and ministering together as called men and women.

Of course, young adults still have a lot to learn about life and leadership. With that development o ten comes greater maturity confidence and reliance on God. entoring will help them reach these benchmarks. Just be sure you don’t overlook the women on your team when identifying and investing in future leaders.

Those with young kids need understanding and patience from leaders. Managing time and negotiating childcare issues can be a constant challenge.

This is especially true for women, who often bear a disproportionate share of caregiving and domestic duties, regardless of their career status.

Being a wife and mom while leading in ministry is something I never experienced, but I greatly admire the many women I know who manage these roles with excellence. Those serving around them should extend ample measures of grace and practical help.

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The empty nest phase can bring fresh infusions of time and energy. However, many middle-aged people soon find their aging parents needing more time and attention. Again, the caregiving often falls to women.

Leaders in this situation need care and support, especially when there are gaps or absences from wor . Generous leave policies and e ible wor arrangements make it easier for people to navigate life’s challenges at any age or life stage.

As retirement draws near, leaders may wonder what their contribution will be when they no longer have a title or position.

I just made that transition and worked through such questions. I read The Gift of Years by Joan Chittister, who inspired me to believe the later years can be the best. Chittister points out that the experiences we gain should prepare us for service and ulfillment beyond the wor place.

Regardless of their circumstances or stages, help all your team members reach their potential in life and ministry.

Come Together

We must lean into the privilege of working and ministering together as called men and women. en consider and see out women to fill vacant pastoral, board, and organizational positions.

Women, make sure your resumes are in district/ networ o ces. ’ve heard district leaders say they don’t have any resumes rom women on file.

Let’s normalize men and women working together. Developing diverse teams requires intentionality but it is worth the e ort. he best chance we have of reaching the world for Christ is by coming together to proclaim the good news to all people!

JOANN BUTRIN, Ph.D., is team lead for health initiatives at CompassionLink and author of The Men and Me: Tips for Being the Only Female on the Team.

A MISSIONS FRONTIER Long thought of as a missionary-sending nation, the United States has become one of the most overlooked mission fields on earth. Representatives of every race, culture and creed inhabit this nation, and all need the Savior.

Assemblies of God U.S. Missions brings the hope of Jesus to various relational, ethnic, cultural, and needs groups within the United States.

The Holy Spirit is our guide.

“We dare not stay so safe within the walls of our church buildings that we become unable or unwilling to hear the cries of the dying.”

— Malcolm Burleigh, U.S. Missions executive director

Adult & Teen Challenge, U.S.A.

Intercultural Ministries

Chaplaincy Ministries

U.S. Specialized

Offering hope through the power of Christ to those with life-controlling issues

Ministering outside church walls in the moments people need Christ’s hope and truth the most

Chi Alpha Campus Ministries, U.S.A. Making disciples on secular college and university campuses

Church Mobilization

Developing and revitalizing churches and mobilizing RV volunteers

Follow @AGUSMissions

Reaching culturally diverse groups, including ethnic groups, persons with disabilities, and more

Telling the story of U.S. Missions, ministering to children, and serving AG districts

Youth Alive®

Equipping middle and high school students to reach other students for Christ

What We Believe About ...

SALVATION A SERIES ON THE

AG Statement of Fundamental Truths 74

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ARTICLE 5

The Salvation of Man

T

Man’s only hope of redemption is through the shed blood of Jesus Christ the Son of God. a. Conditions to Salvation Salvation is received through repentance toward God and faith toward the Lord Jesus Christ. By the washing of regeneration and renewing of the Holy Spirit, being justified by grace through faith, man becomes an heir of God according to the hope of eternal life (Luke 24:47; John 3:3; Romans 10:13–15; Ephesians 2:8; Titus 2:11; 3:5–7). b. The Evidences of Salvation The inward evidence of salvation is the direct witness of the Spirit (Romans 8:16). The outward evidence to all men is a life of righteousness and true holiness (Ephesians 4:24; Titus 2:12).

By ALLEN TENNISON

here is a story about a highly educated man who

attempted to gather the collective wisdom of the world in one massive volume to make it more

accessible to others.

Seeing the book was too large, the man condensed it to

one-tenth its original size. After some time, he abridged humanity’s collective wisdom to one page. Years later, he

condensed that page into one sentence. Shortly before his

death the man finally summari ed that sentence in one word. In his learned opinion, the summary of all human wisdom boiled down to a single command: “Survive.”

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This story reportedly appeared in an unpublished manuscript by L. Ron Hubbard, titled The One Command or Excalibur. Hubbard stressed this “one command” to survive as the basis for a philosophy that later developed into Scientology. Many religions and worldviews share his assumption that our ultimate survival — our salvation — depends on us.

In 1 Corinthians 2, the apostle Paul contrasts this worldly wisdom with God’s wisdom, the latter of which the rulers of this age failed to grasp. “For if they had aul says they would not have crucified the Lord of glory” (verse 8).

Given our best e orts we could not have imagined God’s plan of salvation. “What no human mind has conceived,” however, “God has revealed to us by his Spirit” (verses 9–10).

Many belief systems place the hope of salvation on human e ort alone. hrough rituals moral behavior, discipline, pedigree, etc., adherents look for a salvation their work could produce, a survival they have earned. Even the nonreligious often look to science and technology to achieve their version of salvation or survival. ne significant contrast between hristianity and other belief systems is that Christians do not believe we can save ourselves. God is the author of our salvation.

Christ’s Work “The Salvation of Man,” Article 5 in the Assemblies of God Statement of Fundamental Truths, declares our “only hope of redemption is through the shed blood of Jesus Christ the Son of God.”

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“Redemption” can refer to the payment of a ransom to set someone free. That ransom is understood to be the “shed blood” of Jesus, which frees and cleanses us from sin (Hebrews 9:14; 1 John 1:7; Revelation 1:5).

Article 5 goes on to describe the conditions and evidence for salvation, highlighting the work of the Trinity in salvation and the human response to that work.

Scripture conveys the meaning and power of Christ’s death in multiple ways. Jesus said He came to give His life as a ransom for many (Mark 10:45). e e plained is death in the language o sacrifice — as blood poured out for a new covenant (Matthew 26:27–28; Mark 14:24; Luke 22:20).

Paul pointed to the death of Jesus as the demonstration of God’s love for sinners (Romans 5:8) and explained how Christ’s obedience to God in death reversed the e ects o dam’s disobedience (Romans 5:10–21). By His death, Jesus conquered the powers of darkness (Colossians 2:14–15).

How does the death of Jesus save us? Theologians have proposed several answers to this question, known as theories of Atonement. The Bible teaches that Christ died for our sins (1 Corinthians 15:3) but many of these theories can be distinguished by how they answer “to whom” Christ’s death was given.

One family of Atonement theories may be distinguished by an emphasis on Jesus as Victor over Satan. Some Early Church theologians explained Christ’s death as a payment to Satan, who in some sense had rights over humanity by Adam’s disobedience (ransom theory). That payment could also be understood as a trap because neither Satan nor

death could lay claim to Jesus permanently (Christus victor).

Other theologians were repulsed by the idea that Satan had a claim to humanity. There was a renewed emphasis in the Middle Ages on the death of Jesus as the payment of a debt owed to God rather than Satan. A common explanation was that Jesus, as both God and human, restored the honor due God that human sin o ended satis action theory).

By the time of the Reformation, many described the Atonement as Jesus taking the punishment for sin in our place (penal substitution theory). This theory emphasi es the crucified esus as the ictim or icar substitute who o ers himsel to God on our behalf.

In teaching the Atonement, we should not allow any theory to take on a life of its own apart from the full witness of Scripture.

Still other theologians highlighted humanity as not only the “for whom” but also the “to whom” of Christ’s death. As an example of God’s love for us, the death of Jesus could inspire people to respond in love to God moral in uence theory . Some

emphasized the death of Jesus as a demonstration of human obedience, showing us how to obey God (moral example theory). Proponents of these Atonement theories portray Christ’s death as the image for our virtue in life.

Should we explain the Atonement by emphasizing Christ as Victor over Satan, Vicar to God, or Virtue for humanity? In isolation from other considerations, there are limitations to any theory of Atonement.

For example, if we stress Jesus as Victor exclusively, are we giving Satan too much credit? If we emphasize Jesus as Virtue only, is His example of love or obedience enough to turn us from sin?

The Assemblies of God, along with the majority of evangelicalism, has emphasized the penal substitution theory. As John Stott writes in The Cross of Christ, “For the essence of sin is man substituting himself for God, while the essence of salvation is God substituting himself for man.”

Scripture teaches that Jesus, who never sinned (Hebrews 4:15), took on death, the penalty for sin (Genesis 2:17; Romans 5:12). Christ did this in obedience to the Father (Philippians 2:8) and in place of sinners (Isaiah 53:4–6; 1 Peter 2:24–25), so that we may be right with God (2 Corinthians 5:21).

“The Salvation of Man” does not promote one theory of Atonement, but it does emphasize the death of Jesus provided our only hope for redemption. In teaching the Atonement, we should not allow any theory to take on a life of its own apart from the full witness of Scripture. We must take care not to misrepresent the Cross.

Thus, it is important to keep the following three points in mind.

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1. Jesus did not die to appease a God who hated us. The Cross was not where God became loving toward humanity. It was the response of an already gracious Father who loved us while we were still sinners (Romans 5:8).

There is no hope for the forgiveness of sin without Jesus overcoming sin’s penalty, death. His resurrection provides the basis of our present and future hope.

If we are not careful, people might hear the story as if Jesus were the big brother standing in the way of an abusive father. Nothing could be further from the truth. Jesus did not change the Father’s heart.

Rather, Jesus revealed the heart of a God who already loved the world (John 3:16).

2. The Atonement hinges on the Incarnation. The Atonement requires the Incarnation to make sense. Without the Incarnation, Jesus’ death is no more significant than that o any other historical figure.

God the Son in human esh laid down is li e or a world in need. Any explanation of the Atonement

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that excludes the Incarnation is an inadequate representation of human need and divine response. he significance o the death o esus rests on the story of His birth.

3. The meaning of Jesus’ death requires the rest of the story. There is no hope for the forgiveness of sin without Jesus overcoming sin’s penalty, death. His resurrection provides the basis of our present and future hope (1 Corinthians 15:14; 1 Thessalonians 4:14; 1 Peter 1:3–5).

Good Friday is good because of Easter. Both require Christmas, while the enthronement of the resurrected Savior is the focus of the good news.

Along with the familiar symbol of the cross, the story of salvation includes a virgin’s womb, an empty tomb, an occupied throne, and a resounding trumpet. These images provide a more complete picture of salvation.

Article 5 also highlights the role of the Holy Spirit in salvation. Through the Holy Spirit, we are renewed and regenerated — symbolized as washing because we are being cleansed from the stain of sin. his cleansing and newness o heart signifies the freedom to live for God as members of His family.

We become adopted heirs of God in hope of eternal life (Titus 3:5–7). he oly Spirit confirms to our spirits the reality of this adoption, providing internal evidence of our salvation (Romans 8:16). We can now have the kind of close relationship with God Jesus demonstrated when He called out “Abba, Father,” using an Aramaic term of endearment for fathers (Mark 14:36; Romans 8:15).

Although Paul was writing in Greek, he likely used Aramaic in his letter to remind readers of this

practice from Jesus’ life. The Spirit bears witness that we can speak to God as if our relationship with Him is that of Jesus.

Available to All ho can claim hrist’s o er o salvation ur answer depends on our theology of divine election.

The language of election and predestination comes from Scripture (Romans 8:29–30; 2 Peter 1:10), but many today associate it with Calvinism. odern alvinism includes five points that orm the acronym TULIP: total depravity of humanity; unconditional election; limited atonement; irresistible grace; and perseverance of the saints. he first point total depravity means there is nothing good within humanity by which we may experience salvation apart from the grace of God. We can accept this point without embracing the others. This is where Arminianism and Calvinism agree. The last four points go together in such a way that it is di cult to accept one without the other.

If God’s grace is irresistible, every recipient of that grace will respond positively and receive salvation. If only some have responded positively, God must not have given His grace to all. If God did not give His grace to all, He must have chosen to save only some. If only those God chose can be saved, Christ died for them alone. If the promise of the Atonement is limited to the elect, God’s choice alone determines who will be saved. Those unconditionally chosen for salvation will not fall away but will persevere in faith throughout their lives.

By contrast, Arminianism holds that Christ died

for all, but each person may freely accept or reject the grace of God. The freedom to choose salvation does not violate the sovereignty of God, since our free will was God’s choice. If salvation is available to all but not everyone receives it, humans have a choice in the matter — and there must be conditions by which a person may receive salvation.

The AG has a deep connection to Arminianism through the Wesleyan tradition. We recognize “conditions to salvation” on the part of humanity.

The paragraph in Article 5 on these conditions is about the reception of salvation, not the earning of salvation.

Human Response Some may wonder why they should need to do anything for salvation. If God wants to forgive sins, why couldn’t He just do so, without requiring the Cross or our response?

For God’s forgiveness to be meaningful, the sins He forgives must also be meaningful. If there is a moral weight to our choices, God cannot overlook them. Sin has a cost because those we have sinned against have value. God is too loving to ignore sin.

The point of salvation is not our individual happiness but the rescue of creation from the evil that corrupts it. For God to save, He must conquer evil.

Forgiveness is for sin’s destruction, not its allowance.

Jesus’ death is too high a price to pay for grace that is permissive rather than redemptive. In the words o ietrich onhoe er hat has cost God much cannot be cheap for us.”

Paul described salvation this way: “God was reconciling the world to himself in Christ, not counting people’s sins against them” (2 Corinthians 5:19).

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If salvation is reconciliation with God, it requires both parties to respond to each other.

Restoration of a relationship broken by wrongdoing requires both forgiveness on the part of the one wronged and repentance on the part of the one who committed the wrong. Though someone repents, there is no chance of reconciliation without forgiveness. Though someone forgives, there must be acknowledgement of the need for change by the wrongdoer.

God desires a restored relationship with all, but each person must repent to receive His forgiveness (2 Peter 3:9). Repentance does not earn salvation; it recognizes the need for salvation (Luke 24:47).

We trust in God’s forgiveness because of the work and person of Jesus, who is now seated at the right hand of God. When we put our faith in Jesus, we are ustified in the eyes o God. ustification another way to describe salvation involves God declaring us in right standing with im. e are ustified by grace through aith phesians 2:8).

Grace, as God’s undeserved favor, is the objective means by which we are saved. We cannot save ourselves but must rely entirely on God’s grace, which makes the possibility of our salvation a reality. Faith is the sub ective means by which we are ustified (Romans 3:28; Galatians 2:16; 3:11,24).

Pistis, the Greek word for faith, has a variety of meanings including belie trust loyalty fidelity faithfulness and allegiance. In English, faith may be understood as a mere belief. In Greek, it can refer both to putting your trust in someone and being faithful to the one in whom you’ve put your trust.

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ur commitment to God is produced by our confidence in Him. To say we have faith in Jesus as Lord means we have placed our trust in Him, and God credits that trust as righteousness (Romans 4:5). It also means we have committed to serving Jesus faithfully (Romans 10:9).

Turning from sin in repentance means turning toward God. When we truly repent of our sins, we turn toward God in obedience. God counts our faith as obedience, while obedience also results from that faith (Romans 16:26).

We are not saved because of how righteously we live. Rather, our faith and repentance naturally lead to righteous living as proof of our salvation. Holiness is evidence of, not a condition for, salvation (Ephesians 4:24).

Christians express holiness through loving actions toward others, or “good works.” Love demonstrated through actions defines holy or righteous living. he expectation of good works as the result of a saved life is evident throughout the New Testament (Acts 26:20; Ephesians 2:10; 2 Thessalonians 1:11; Titus 2:7; Hebrews 10:24; James 2:26; etc.).

This does not mean new Christians immediately exhibit the same level of obedience. We all grow in Christ from the place where we started, not from where anyone else started. Yet regardless of our starting point — whether as a young child or after a lifetime of bad decisions — we were all far enough from God to need the Spirit for growth into a life of obedience.

Pastoral Practice Our pastoral ministry begins and ends with our hope in Jesus. Consider the following three

The grace of God must remain the bedrock of our salvation, even as God continues working in us. implications of the promise of salvation for ministry.

1. Teaching grace. Pastoral work involves explaining, modeling, and practicing grace. In a sinul world it is di cult to appreciate ust how much the grace of God challenges assumptions, feelings, and practices from outside and inside the Church.

People have much to unlearn in order to understand God’s grace.

Some Christians struggle with feelings of inadequacy and despair because they think God’s grace was only for conversion. They assume godly living is now entirely up to them, and they fall short. Some might even feel like Christianity is some sort of bait and switch o ering grace but giving guilt.

Other believers measure their growth by a church culture in which they succeed. Such Christians often fall into a works-based mentality, as if they entered by grace but have earned their place over time. This way of thinking leads to judgmentalism toward others on the basis of human standards rigged to the benefit o some.

Those with a proper understanding of God’s grace learn to let go of their insecurity, despair, self-righteousness or pride.

A healthy view of grace leads Christians deeper into discipleship as Christlike people living by the power of the Spirit and fully aware of their ongoing dependence on God’s grace. ugene eterson writes n fi ty years o being a pastor my most di cult assignment continues to be the task of developing a sense among the people I serve of the soul-transforming implications of grace — a comprehensive, foundational reorientation from living anxiously by my wits and muscle to living e ortlessly in the world o God’s active presence.

We must teach the depth, breadth, width, and height of God’s grace. The grace of God must remain the bedrock of our salvation, even as God continues working in us (Philippians 1:6). The grace that brought us to Christ is the same grace by which we live for Christ, die in Christ, and will live again with Christ.

2. Encouraging good works. As pastors, we want our communities doing good works as the fruit of salvation. This is not a replacement for evangelism but a necessary example of the gospel at work.

Good works are not the basis for salvation. They re ect the grace God has reely given us which we can now freely give others.

Such works include caring for people, especially those in need, out of the abundance of grace by which we continue to live. We share the blessings we receive from God, even to the point of giving sacrificially.

AG churches throughout the U.S. do good works through benevolence ministries, food banks, shelters, after-school programs, and ministries for the sick and grieving. Some of the most celebrated AG ministries are known for their good works, including

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the Lillian Trasher Orphanage in Egypt, Adult and Teen Challenge, Project Rescue, and Convoy of Hope.

We should continue encouraging Christians to do good works in their personal lives and provide opportunities or participating in e orts locally nationally and globally.

The Church exists for the good of the world, and good wor s re ect our aith to others who can see a gospel community in action. People are more willing to hear what we believe when they believe in what we do.

Christians hope for a salvation we cannot bring about on our own. ecause hrist’s sacrifice is at the center of this hope, we have the power to live sacrificially ourselves. nowing what awaits us by the promise of God, we have the freedom to give of our lives for one another. Our “one command” is not to survive but to love (John 15:12–13).

3. Declaring salvation. Ministers must remain committed to declaring the message of salvation through Christ in every platform we have. The elements of our weekly worship gatherings (sermons, songs, prayers, testimonies, etc.), conversations during our community outreaches, and smaller gatherings of believers throughout the week are all opportunities to explain the good news of God reconciling the world to himself in Christ.

It is possible to get so caught up in the weekly rhythms of a community formed by the Word of salvation we assume people heard it without intentionally declaring it.

At the same time, if we focus on making every gathering an attention-grabbing event, our methods can become more of a concern than our message. In

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God calls us to declare salvation clearly, faithfully and frequently. our e orts to build e citement we might bury the Word we must give.

We must prioritize the message of salvation in our worship gatherings (which should be more about gratitude than excitement), on behalf of disciples who need reminding they live in grace, and for those who remain lost without the message of Jesus.

God calls us to declare salvation clearly, faithfully and frequently.

“For, ‘Everyone who calls on the name of the Lord will be saved.’ How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them?

And how can anyone preach unless they are sent?

As it is written: ‘How beautiful are the feet of those who bring good news!’” (Romans 10:13–15).

ALLEN TENNISON, Ph.D., serves as theological counsel to The General Council of the Assemblies of God and chairs its Commission on Doctrines and Practices.

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Bible Engagement Project 2.0 AG launches free discipleship curriculum

By JOHN W. KENNEDY

T

he Assemblies of God recently released Bible Engagement Project (BEP) as a free disciple-making resource on a new all-digital curriculum platform in both English and Spanish. first launched in ugust a ter G General Superintendent Doug Clay became concerned about biblical engagement within the ellowship. n G commissioned arna Group survey and a listening tour across districts revealed many adherents do not hold a biblical worldview.

“We learned a number of kids felt called to ministry, but they didn’t now basic Scripture says yan . orn director o G Publishing and Resources. “We knew we had to equip people in life group settings to have biblically centered resources.” o ers systematic age aligned materials or preschoolers children teens and adults to study over a wee period in church or home settings. Research showed Christian education is most successul in small groups. dditionally amilies play a vital role in discipling young people. he G originally partnered with an outside company to deliver the BEP app. However, there were problems with the platform, resulting in end-user frustration.

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here ore a team o G developers began wor ing to build a proprietary, user-friendly platform rom the ground up. . launched as a ree discipleship resource during the recent General ouncil in olumbus hio. t is available through pple Store and Google lay. urther users will soon be able to access BEP through a parallel, web-based experience.

Three years of age-aligned, interactive core curriculum content — called Listen, Learn, and Live — allows students to stream wee ly sessions. ourth year, Lead will soon go into production and a fi th year, Legacy is in the wor s or all .

location,” says Horn, who has been involved with BEP since the beginning. “Now, without paying, they have access to biblically centered, Spiritempowered resources that align with our doctrine.”

The content is available in English and Spanish, and there are plans to translate materials into rabic ortuguese orean and andarin. s financial partners come orward curriculum will be translated into additional languages as well. t the heart o our primary motivation is to get people to engage with God’s ord more requently,” Horn says. “Of the spiritual disciplines — including prayer, fasting, worship, and missions — none has the ability to move the needle of life transformation as much as engaging in God’s ord. ima irst hurch G in Lima, Ohio, started using the BEP curriculum for children and youth in . n all attendees aged 17 and under are involved.

“Our church loves that all our . — Ryan M. Horn students are learning the same truths at the same time,” says children’s pastor Lynna Mooney, “We will continue to develop new content onto who also serves as oys and Girls issionary halthe platform on an ongoing basis,” Horn says. lenge director for the Ohio Ministry Network. “It makes it easy for them to go home and have converhe first year curriculum Listen, lays a foundasations as a family.” tion of biblical understanding. Learn dives deeper Mooney says she appreciates the curriculum’s into the core truths of the Bible during the second Pentecostal perspective. year, and Live teaches people to live out their faith “It is a well-thought-out curriculum in scope and daily. se uence she says. ids are bringing their ibles lthough ible ngagement ro ect had been to church they’re e cited to get into God’s ord generating income or the G national o ce lay and they’re memorizing faith verses.” says he sensed the Lord’s urging last year to make Even though the new platform is free, Mooney the materials available without charge. The Execusays the church plans to continue sending the tive Presbytery agreed to the step of faith, and the monthly ee it had been paying to the G national subscription-based model, which started at $49 o ce to help support the e ort. per month or users transitioned to the current BEP also has proven valuable in global settings free format. where hristianity is a minority religion. my “We don’t want pastors around the world to have arley an G missionary in an sia acific nation to compromise on the level of spiritual content chowhere most people claim a liation to uddhism sen because of budget, the size of the church, or

Of the spiritual disciplines — including prayer, fasting, worship, and missions — none has the ability to move the needle of life transformation as much as engaging in God’s Word

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Bible Engagement Project allows parents to play a more active role in their children’s faith formation through family devotions.

The program also equips adult small groups to build communities that study the Bible together and apply it to their lives.

says the church she leads uses BEP in children’s ministries, youth ministries, and small groups.

“The videos and discussion questions have been on point,” Farley says. “Our people have really connected with it and have grown in their knowledge o the ord and in their relationship with God. Farley says several non-Christians joined the church’s small groups, and after months of exposure to Scripture, recently made decisions to follow Christ.

Both Mooney and Farley say the new app is easier to use than the previous format.

Bible Engagement Project allows parents to play a more active role in their children’s faith formation through family devotions. The program also

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equips adult small groups to build communities that study the Bible together and apply it to their lives.

The entire curriculum library is available from a mobile app that is easy to read or teach from a smartphone. Users can download content, including videos and personal devotions or o ine viewing. Teachers and parents can download and print lesson materials.

Clay believes Bible Engagement Project can be a ey ingredient or the ssemblies o God to ulfill a purpose outlined in the ellowship’s ounding years ago.

“If we get Bible engagement, the missional activities that help us complete the Great ommission will fall into place,” Clay says. “We must be about more than proclaiming Jesus. We must make disciplined followers of Jesus who are ready to usher in the Second Coming of Jesus Christ.”

JOHN W. KENNEDY is a freelance journalist. He recently retired from his position as editor of AG News in Springfield, Missouri.

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Calling Down Judgment How to preach imprecatory psalms

By MEGHAN D. MUSY

W

hen I was in middle school, my greatgrandmother called me into her room and asked me to read aloud a psalm. was happy to do this or Grandmom as called her. But I stopped reading when I reached strikingly harsh words about enemies, thinking she had asked for the wrong chapter.

Surely Grandmom wanted to hear something more comforting — something kinder. But she hadn’t made a mistake, so I continued reading.

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For years, I wondered why that was the psalm my great-grandmother wanted to hear. That afternoon laid the foundation for my curiosity about imprecatory psalms and if, how, and when we should read, pray, or preach them. . arl aney defines imprecation as an invocation of judgment, calamity, or curse uttered against one’s enemies or the enemies o God. salms and are e amples o imprecatory psalms.

salm is one o the hardest imprecations to wrestle with Daughter Babylon, doomed to destruction, happy is the one who repays you according to what you have done to us.

Happy is the one who seizes your infants and dashes them against the rocks. men his psalm is o ensive to many. et it is Scripture. Should we omit it rom our preaching

The rest of the New Testament is likewise peppered with imprecation. Consider 1 Corinthians Galatians ames and evelation .

Imprecation is a biblical and theological issue that goes beyond the Book of Psalms. Thus, we cannot shelve the imprecatory psalms, declaring “the old has gone the new is here orinthians .

Su ering Challenges What if by neglecting imprecatory psalms, we have been neglecting our congregations as ignoring Imprecatory psalms present a few challenges. First, violent texts from the pulpit made people less viothey are psalms. In some church traditions, psalms lent nder the banner o hristian ethics have we are for singing, not preaching. However, minisbeen ignoring the pain trials and trauma o li e ters who ta e seriously aul’s words in imothy The loss of lament and imprecation is a loss believe all Scripture has value for minindeed. Preaching texts of imprecation both revistry. Thus, psalms are not only preachable, but erently and responsibly would arm our churches also useful. not with weapons of destruction, but with tools for Second imprecatory psalms o end our filtered processing hurt and pain in the presence o God censored, and sanitized faith — the type of faith and a faithful community. today’s society finds most acceptable.

Third, such psalms seem incompatible Church is the right environment for with Christ’s command to love our enemies processing difficult thoughts and feelings. atthew . Some ministers dismiss instances of imprecation in the Bible as leftovers from Ministers often preach “love your enemies” underdeveloped theology or immature faith. as “have no enemies,” but the Bible assumes we Surely, though, imprecatory psalms have a have enemies atthew . he imprecatory greater function than just modeling what not to psalms are honest about the pain and su ering o pray. They are not second-string Scriptures — paslife. sages that should sit on the bench. e erencing salm theologian atric iller Cursing is not just a Psalms issue. If we are takwrote ather than as ing i we could ever ustifiing a knife to violent texts — those that call for or ably pray such a prayer as this, assuming that the describe destruction or punishment — we would issue is simply a matter of choice, of rational decialso have to let mos badiah onah ahum sion, we might better ask whether such thoughts Zephaniah, Ezekiel, and Jeremiah fall to the cutting as expressed here have any other permissible conroom oor at the very least . te t than conversation with God rom whom no reverent and responsible reading o Scripture secrets are hid, from whom no rage or anger can be reveals consistency across both testaments. nd as concealed.” it turns out, both the Old and New Testaments conChurch is the right environment for processing tain imprecation. Jesus spoke curses (e.g., Matthew di cult thoughts and eelings. ow then should . we preach imprecations

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Justice ustice and holiness o God We should preach serve as both motivators and Imprecations should remain imprecations as boundaries for the reactions of within a proper theological conHis people. With imprecatory text. Personal revenge is not the testimonies from psalms, victims lift their hands root of imprecation in the Bible a generation to God and not against their — in either testament. The heart enemies. o biblical imprecation is God’s that looked to justice.

In response to horror, trauma, God for help. If Dedy Wikarsa explains, “What and overwhelming grief, imprecthe psalmists invoke in their atory psalms voice the injustice, they could trust prayers is not evil upon their enesorrow, and angst of life honestly God to enact mies but justice. They pray the and appropriately to God. Lord will show his love upon the Christians may still pray for justice, so can we. righteous and his justice upon ustice on behal o the su ering the wicked.” oppressed and persecuted.

It is right and good to pray for justice. Biblical elievers can cry out or God to intervene in the imprecation acknowledges the holiness and jusunjust circumstances they face, even as they seek tice o God surrendering power and vengeance to Him for personal healing, forgiveness and peace.

Him. We should preach imprecations as testimoToday’s Christians may join the desperate pleas nies rom a generation that loo ed to God or help. o su ering believers throughout history. e must they could trust God to enact ustice so can we. also recogni e the wor o hrist on the cross. God’s Imprecations are not magic spells or binding love has already satisfied ustice or those who curses. hey are indirect prayers to a God who confess and believe. If our enemies experience the responds according to His justice, holiness, mercy transforming work of the Holy Spirit, let our impreand love. cations become songs of praise. mprecatory psalms are rooted firmly in the Preach imprecatory psalms. Encourage people to belie that God acts. erhaps they are cathartic but surrender their pain to a loving and attentive God that is not the main point. More than a release or expecting Him to act justly and work in hearts and venting session, psalms of imprecation are testilives as only He can. monies of a robust faith that audaciously claims Grandmom too com ort in nowing God was ahweh hears sees and acts even when circummindful of the injustices and trials of her life. She stances may indicate otherwise. Imprecation puts trusted Him to settle her accounts. things in God’s hands the sa est place or our he ustice and holiness o God are a indness to concerns.

His people. he e pectation or God to act highlights what imprecation is not. It is not human action. Walter MEGHAN D. MUSY, Ph.D., Brueggemann says of imprecatory psalms, “It is is associate professor of Old important to recognize that these verbal assaults of Testament at Evangel imagination and hyperbole are verbal. They speak University in Springfield, wishes and prayers. But the speaker does not do Missouri; Girls Ministries anything beyond speak. The speech of vengeance is director for the Assemblies not to be equated with acts of vengeance.” of God Potomac Ministry Network; and an ordained Imprecatory psalms paint violent word images, AG minister. but they leave vengeance in the hands o God. he

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More Than Music Returning to a biblical understanding of corporate worship

By VINNIE ZARLETTI

A

Google image search for the word “worship” yields multiple photos of people in dim, foggy rooms with their hands lifted high. In the background, a blurry outline of a group on stage is sometimes visible.

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Meanwhile, a dictionary search for “worship” o ers several definitions relating to honor reverence, and devotion — with no mention of stages.

So what is worship s it arms outstretched in the dar somewhere near a stage r does it involve something more Christians know neither stock images nor dictionaries can fully capture the biblical concept of worship.

However, if you asked churchgoers about their most recent worship experiences, many would describe something similar to the internet images.

They might remark on song selection, musical style, or even the volume of the band. Some might mention the presence o God but even those comments would likely be within the context of music. ou see those blurry figures on the stage are

musicians — singers and instrumentalists. We often refer to the band as a worship team and the lead singer as a worship leader.

No wonder churchgoers often regard music and worship as synonymous. Certainly, singing and musical instruments are part of corporate worship, but it is reductionistic to think of worship only in these terms.

Authentic Christian worship is responding appropriately to God through a life of obedience and devotion to Him. Biblical worship is much broader than musical expressions. Words translated “worship” appear frequently in both the Old and New Testaments. nd in most instances outside o salms there is no mention of music.

Todd Marshall is worship arts director for the ssemblies o God innesota istrict author o Worship Is Life, and founder of a ministry by the same name. He says biblical worship is about interacting with God relationally.

“Our music time has been labeled ‘worship’ because the mystery of music combined with the songs we sing (lyrics and content) is a wonderful and easy way to draw us into the pattern of how God does relationship revelation and response Marshall says. s a music minister and educator have ound this e planation help ul. uthentic hristian worship is responding appropriately to God through a life of obedience and devotion to Him. omans sums it up succinctly here ore urge you brothers and sisters in view o God’s mercy to o er your bodies as a living sacrifice holy and pleasing to God this is your true and proper worship.” In other words, worship goes beyond playing instruments and singing. It is a lifestyle.

This is not to diminish musical worship, which is a passion of mine. Praising and worshipping the Lord through music is biblical.

Psalms is an ancient songbook of sorts, which explains why music is a frequent theme. There are psalms encouraging singing playing instruments and even dancing be ore the ord .

The Old Testament practice of worshipping through music carried over to the Early Church.

The apostle Paul gave musical instructions for the churches in Ephesus and Colossae, telling them to sing “psalms, hymns, and songs from the Spirit” phesians olossians . esus himsel led others in song. t the conclusion of the Last Supper, the Lord took time to sing a hymn with is disciples atthew ar .

Calling musical worship expressions worship is not the problem. The issue is that some churchgoers wrongly assume music is the sum total of all worship. This should concern lead pastors and music ministers alike.

Music can warm the heart and serve as a corporate expression of love and adoration to the Lord.

Singing can awaken gratitude, convey joy, express lament, and contribute to a sense of congregational unity. But music is — and always has been — only part of the corporate worship experience.

Throughout Church history, Christians have often anticipated the Lord’s presence in other elements of worship. For example, believers in various times and places have pointed to Communion, the preaching of the Word, and prayer as primary moments for encounters with the Holy Spirit. his ma es sense considering the first mention of Early Church gatherings after Pentecost says the believers “devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer cts . oticeably there is no reference to music in this passage.

Those of us who believe the Holy Spirit is present and active in our corporate gatherings can acknowledge prayer, preaching, Communion, baptisms,

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testimonies and even o erings and announcements as worship. s church leaders we understand the ord moves throughout our time together. However, if we continue to equate music alone with worship, what are we implying about the rest o a service we aren’t intentional about identifying other moments as worshipful, we risk diminishing the meaning of worship. hen we pray together we see God’s will on earth as it is in heaven. When we communicate and hear the gospel, we encounter the transformative truths of Scripture. When we take Communion, we remember Christ’s life, death, resurrection, and soon return. nd when we sing we oin believers around the world and through time, lifting our voices in highest praise.

During each of these sacred moments, we can experience the presence of the Holy Spirit — and engage in corporate worship.

We don’t need to disassociate music and worship.

We just need to reassociate worship with the many other moments of encounter and formation in our services. I suggest starting with two simple changes.

Inclusive Language Helping people expand their view of worship begins with the language we use. For example, instead of referring to the singing portion of a sevice as worship, consider calling it “musical worship” or worshipping God through music.

When it’s time to pray, invite congregants to worship through prayer. i ewise an o ering is an opportunity to remind people they can worship through giving. s the service transitions to communication o God’s ord don’t suggest worship is over. nstead acknowledge that preaching is a continuation of worship, as are response and altar times. ncreased Communion ocus er ommunion more re uently during worship gatherings. This time together is an important reminder that we are part of the body of Christ and

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Offer Communion more frequently during worship gatherings. This time together is an important reminder that we are part of the body of Christ and that our faith is something to experience together, not in isolation. that our faith is something to experience together, not in isolation.

For Christians with more liturgical backgrounds, worship seems incomplete without the bread and cup.

What if we prioritized Communion in the same way as singing preaching and corporate prayer hy not ta e the time to e perience God’s story through ommunion wee ly erhaps this would help people recognize corporate worship extends beyond times of congregational music.

In the end, we don’t need to stop singing in our worship. We just need to continue worshipping when we stop singing.

VINNIE ZARLETTI, D.W.S., is worship pastor at New Life Church (AG) in Princeton, Minnesota, as well as dean of the College of Fine Arts and professor of worship arts at North Central University in Minneapolis.

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M I N I S T RY | K I D S

Analog Discipleship in a Digital World Low-tech essentials for children’s ministry 96

Fall 2023

By KATIE MACIEL

W

e were wor ing on a memory verse during kids’ church recently when several children approached a leader with an idea hat i someone filmed them reciting the verse or a i o video “We could do hand motions and everything,” they pleaded. “When people watch it, they will learn about Jesus!”

While I appreciated their creativity and interest in evangelism, I couldn’t help but wonder when 9-year-olds became so obsessed with social media.

During small group discussion time, these same kids seemed distracted and uninterested in joining the real-life conversations happening in front of them. his is Generation lpha. uthor and researcher Mark McCrindle coined the term to describe children born rom currently aged and under. These kids are digital natives. They have never known a world without smartphones and social media. Some have had electronic devices in their hands since they were toddlers.

Understandably, many teachers are rethinking how they engage this generation. That doesn’t mean every lesson needs to involve technology, however. In fact, some educators are intentionally reverting to analog methods to help kids hone old-fashioned skills, such as participating in faceto-face group discussions, interacting with physical objects, and listening to presentations that don’t involve screens. lthough technology can enhance children’s ministries, it does not negate the need for fundamentals. By focusing on discipleship essentials, we can prepare Generation lpha or a li etime o ollowing Jesus and reaching others for Him.

who may be sick or needing encouragement. Many kids love painting, drawing, stamping and applying stickers. Some might even enjoy writing notes. Not only does this build connections, but it also helps children develop a ministry mindset. s ids practice interacting and volunteering within community, they will gain valuable life skills and learn to take ownership of the calling to share Jesus with the world.

Authentic Community n a world o virtual e periences artificial intelligence, and airbrushed social media accounts, determining what’s real and what’s fake is increasingly di cult. t’s easy to understand why many people today, including kids, are craving authenticity.

Churches have an excellent opportunity to show the next generation what genuine community looks li e. ids need a place where they can be themselves and e perience the love o God’s amily.

Encourage children to welcome visitors by greeting them and o ering sincere a rmations such as “I’m glad you’re here!”

Designate a few kids to serve as connectors. They can show newcomers around, introducing them to others and sitting with them during services.

Occasionally set up an art station, where kids can design postcards to send visitors or children

Bible Engagement ids are growing up in a world where both in ormation and misinformation are just a click away.

So many voices are competing for their attention.

We must provide a foundation of truth by teaching them to read understand and live God’s ord. n emphasis on ible engagement is vital or children’s ministries. ids need to now the ible is more than just a list of rules or collection of stories. Children’s leaders have the privilege of teaching boys and girls how Scripture is relevant to their everyday lives.

Technology conditions kids to expect fast, easy answers. Growing in God’s ord however re uires time and e ort. hildren may not recogni e the value o it at first but they can start developing ible study habits. Childhood is the ideal time to spark a passion for Scripture.

Yes, children like cool spaces, flashing lights, and lively music. But what will keep them eagerly coming back is an authentic connection to your church community. es children li e cool spaces ashing lights and lively music. But what will keep them eagerly coming back is an authentic connection to your church community.

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While there is nothing wrong with digital Bibles, many kids are already spending hours daily on screens. Providing opportunities for them to interact with a physical Bible is imperative. Have copies of the Bible available for children to utilize during services.

Instead of just summarizing a Bible story or showing a video, help kids connect the message to the Scripture in their hands. With the help and encouragement of leaders, older children can practice looking up verses in small groups. Don’t pressure anyone to do so, but a child might volunteer to read a verse aloud. ave ids locate easy to find passages first. or example, they can practice looking up chapters in Genesis or salms be ore trying to find a verse in aba u . his e ercise will help them gain confidence and competence navigating Scripture.

For early readers and non-readers, have kids follow along in their Bibles or hold them while you read aloud. ter reading give the group a minute to pause and re ect on what God is saying. hen invite ids to share what a portion of Scripture means to them. his practice is beneficial or everyone. ids need to connect with Scripture actively and learn to discuss it with their peers, rather than just passively hearing an adult explain what it means.

Teaching kids to interact with Scripture will help prepare them for a lifetime of Bible engagement.

aith Conversations e don’t now what li e will loo li e in years but we can be sure people will need Jesus. Thereore we must e uip Gen lpha to evangeli e and disciple others.

Since the advent of social media, it seems as though everyone is seeking a platform, while real conversations are harder to find. n such an environment, equipping kids to talk one-on-one with others about their faith can be revolutionary.

Making space for conversations is a vital part of every ministry. However, just because two people are talking does not mean an actual discussion is taking place.

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Kids need to connect with Scripture actively and learn to discuss it with their peers, rather than just passively hearing an adult explain what it means.

There is value in learning to listen to others and spea confidently. Small groups are an e cellent training ground for such lessons.

Consider using a talking stick, a physical symbol that one person has permission to address the group. ter a child spea s he or she returns the talking stick. No one gets it a second time until everyone has had a chance to share. er ids phrases or eeping discussions going, such as, “Tell me more about that.” Talk about key words children can use during faith conversations, including “Jesus,” “forgiveness,” and “friend.”

For those who are reluctant to speak, provide sentence starters, such as, “I love Jesus because … .” hese simple e ercises can help ids gain confidence and feel more empowered to talk with others about Jesus. hroughout history God has raised up leaders amid cultural change. Each time, He used teachers who saw the signs of the times and prepared the ne t generation to stand firm in the aith and proclaim the truth o the ingdom.

Even in this digital age, kids need to learn in analog ways. These foundational approaches will help the members o Generation lpha become all God created them to be.

KATIE MACIEL is director of generations at Victory City Church (AG) in Joliet, Illinois.

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M I N I S T RY | YO U T H

So You Want to Start a Youth Ministry?

Elements of a successful launch

By ASHTON PETERS

I

you as ed a group of pastors about youth ministry most would probably a rm its importance. Some might even recall coming to God as a child or teen. n act a arna Group survey found that two-thirds of all U.S. Christians accepted Christ be ore age .

Despite this reality, many churches today do not have a full-time youth pastor, and some have no youth ministry at all. e can help remedy this. ver the past years, I have helped start or rebuild a couple of youth ministries.

Early in my career, I served as a bivocational youth pastor at an ssemblies o God church in r ansas. hen stepped into that role, the congregation had been without a formal youth ministry or youth pastor for more than six years.

Building from the ground up, we worked to create a youth ministry that met regularly. It eventually included a worship team, small group system, and outreach events.

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Later, I accepted a youth pastorate in Oklahoma. Though it was a full-time position, there was little structure in place — and student attendance was in the single digits.

Through the Lord’s faithfulness, that ministry grew into a thriving youth group with more than students. here is no one si e fits all approach. Every congregation is di erent in terms o context and resources. Nevertheless, I believe there are four essential elements of a successful youth ministry launch or revitalization.

. Clear ision Many people assume a new youth ministry begins with planning a bunch of events.

However, outlining key aspects of the discipleship process should be the first order o business.

Establishing this framework enables you to create events that align with ministry priorities.

In other words, you should decide who your youth ministry will be before choosing what it will do. nstead o filling a calendar with activities sit down with your lead pastor and fill a whiteboard. s about the church’s mission and vision. Then discuss ideas for integrating those into the youth ministry. lso identi y ways to reach your community. very church’s situation is di erent. nderstanding what is likely to work in your setting is vital. t every step pray about what the ord is calling your youth ministry to do.

Make sure you are learning and growing as well.

If you are new to youth ministry, read books on topics such as youth culture and student spiritual development. mid the busyness o ministry set aside time daily to pursue God. our e ample will help shape

the next generation of believers. Be sure you’re modeling commitment to Christ above all else.

2. Solid Relationships Build relational bridges with key stakeholders, including the lead pastor, parents, potential youth volunteers, and students.

Partner with your lead pastor, seeking input and guidance throughout the process.

Get to now other adults in the church as well especially parents. Take the time to talk with them and ask about their students’ lives, needs and spiritual development.

Learn about the church’s volunteer vetting and training processes, including procedures and policies regarding background checks and working with minors. ter gaining amiliarity with those processes identify and form relationships with individuals who might become part of the youth volunteer team. o matter the ministry si e students benefit from having multiple leaders investing in their lives and participating in the discipleship process.

No matter the ministry size, students benefit from having multiple leaders investing in their lives and participating in the discipleship process.

When forming relationships with students, start with those who are already attending your church.

I have seen leaders become so preoccupied with attracting students from outside the church they inadvertently overlook the needs of the teenagers in front of them. n evangelistic mindset is important but the first relational priority should be connecting with students and parents within the congregation to find out how you can serve them e ectively.

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3. Realistic Expectations Unrealistic expectations will only lead to a sense of failure and disappointment. Setting practical, attainable goals at each phase of the process is crucial. s you and your team e perience some wins it will help build momentum.

struggling to find ualified volunteers or dealing with disengaged students. outh ministry isn’t or the aint o heart. ou’ll never be perfect, but you can still accomplish the wor to which God has called you. Give yoursel a break, while trusting Him to see you through.

Starting out, you may be tempted to measure your youth ministry against others that are well established.

Such comparisons are unfair and unhelpful.

. Proper Attitude s with most things in li e the right mindset can ma e a big di erence.

Remember that anything worth building takes time. Practice patience and enjoy the journey.

Celebrate even small wins. If you don’t acknowledge these moments as the leader, others won’t either. Whether it’s a student following the Lord in baptism or your group exceeding their previous Speed the Light giving record, cheer on those wins with everyone around you. on’t ta e yoursel too seriously. outh ministry is full of funny moments. When a microphone malfunctions or a middle schooler pulls a silly prank, learn to laugh at the craziness rather than feeling like a failure.

Stay focused on your calling. There will be times when nothing seems to go as planned. Remind yoursel o the dream God has placed in your heart and continue moving forward in faith.

Place reminders around you of what you are doing and why. y o ce is ull o mementos rom students and mentors that keep me focused on the mission of reaching the next generation for Christ.

Launching or relaunching a youth ministry is a process that takes time. In those early days, it can feel like a daunting task.

I encourage you to take it in small and consistent steps aith ully ollowing where God leads.

There are several areas in which you must personally manage expectations. If you are bivocational or unpaid, you will need to plan around other work obligations. Determine a realistic amount of time you can devote to the youth group, and develop a ministry schedule you can handle. lso maintain realistic e pectations regarding your budget and resources. s you aith ully wor with what you have you can e pect God to bring an increase.

However, you also need to remain aware of the resources you are currently stewarding so you can use them wisely.

Starting out, you may be tempted to measure your youth ministry against others that are well established. Such comparisons are unfair and unhelpful.

There are no shortcuts to building a successful ministry. nd i there were shortcuts, you would miss out on opportunities to learn and grow.

Most youth leaders face the same challenges, just on di erent scales. our ministry may be new but that doesn’t mean you’re the only one stretching a budget wor ing through scheduling con icts

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ASHTON PETERS is national Fine Arts coordinator for Assemblies of God Youth Ministries in Springfield, Missouri.

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M I N I S T RY | A D U LT S

Just Sit With Me Ministry to the grieving

By NATASHA SMITH

W

hat is grie It’s normal yet complex — and at times ba ing and indescribable.

When ministering to grieving people, perhaps the best way to understand it is by asking them a di erent uestion hat is grie to you

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ter my eldest sister died wrestled with bitterness. When I delivered a stillborn child, I was utterly confused. nother sister died and became a raid. ollowing my father’s death, I struggled to understand.

Upon learning my nephew had been murdered, I experienced a disorienting sense of outrage that was altogether new. uring e perienced some o these emotions all over again as I navigated the pandemic along with the rest of the world.

This is grief. It has many causes and can evoke diverse emotional responses.

We will all grieve at some point during our lives.

However, the way each person processes a loss is as uni ue as his or her fingerprint.

No two people are the same. Thus, no one will grieve exactly like someone else — even when they’re su ering the same loss.

One person may cry all the time, while another sits quietly contemplating the loss with few or no tears.

Some bereaved people are vocal about what they’re feeling, posting about it on social media and talking with anyone who will listen. Others are more guarded and private, opening up about their emotions with just a few people they trust.

We all move through grief in our own ways, and that’s OK. Understanding this makes it easier to give and receive grace during difficult times.

I have another sister who experienced each of our family’s losses with me, and we responded di erently. or e ample my sister visited ad’s gravesite daily during the first year ollowing his death. Meanwhile, I waited three years to return to his burial place.

We all move through grief in our own ways, and that’s . nderstanding this ma es it easier to give and receive grace during di cult times.

Regardless of what form grief takes, there are four things bereaved people need during their time of distress.

. our Presence In the midst of multiple devastating losses, Job received little solace from the people around him. is riends pointed accusing fingers suggesting Job had brought his sorrows upon himself. No wonder Job referred to them as “miserable comorters ob .

Nevertheless, Job’s friends got one thing right. ccording to ob hey sat on the ground with [Job] for seven days and seven nights. No one said a word to him, because they saw how great his su ering was.

If Job’s friends had done nothing beyond this, they might have been a great source of comfort.

Our presence with grievers lets them know they are not alone. We can also pray with them, reminding them God is there which means they are never alone.

The apostle Paul said, “Rejoice with those who re oice mourn with those who mourn omans . y sitting with congregants who are grieving we can do just that. The simple act of being there is a way of entering their struggles. eali ing this ta es some pressure o . ou don’t have to take away the sadness or come up with all the right words. our presence spea s volumes.

2. A Safe Place When hurting people feel safe, they are more likely to share.

On the other hand, when they don’t feel comfortable talking, bereaved individuals may isolate themselves or put on a fake smile and try to blend in with the crowd. I know because I’ve done these things pretending to be fine even while churning with anguish on the inside. salm describes the ord as a Shepherd who tenderly guides is oc to green pastures and leads them beside quiet waters. This is an apt picture of a safe place.

We can provide moments of refreshing by listening, without judgment. For many who are walking through bereavement telling their stories is a first step toward healing.

There is value in sharing our struggles in Christian community, whether we’re carrying each other’s burdens or con essing our sins to one another Galatians ames .

Creating a safe place requires listening actively, attentively and intentionally. We need the Holy Spirit to help us listen with our hearts — that is, with grace, empathy and compassion.

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Hear grief expressions without interjecting an opinion or trying to fi whatever problem the person is sharing. void telling your story during this time or ma ing the conversation about you. Be a listener, not a talker.

Grief is a normal human response, not a sign of spiritual deficiency.

The reality is, bottling up or concealing emotions hinders many Christians from truly grieving and healing as they should.

Even in listening, allow space for both you and the grieving person to be still in God’s pres ence nowing e is God salm . e is the Healer, Comforter and Friend who brings peace to troubled hearts.

. Permission to Grieve ssure bereaved people their tears are nothing to be ashamed of. Intense emotions are a normal part of the grieving process. In fact, these emotions are a re ection o our humanity and a reminder of our capacity for love. s beings created in God’s image we eel and express emotions just as He does. Jesus wept, and so can we. ohn says hen esus saw ary o Bethany] weeping, and the Jews who had come along with her also weeping, he was deeply moved in spirit and troubled. ‘Where have you laid him ’ he as ed. ome and see ord ’ they replied.

Jesus wept.”

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Some churchgoers assume a stoic demeanor during di culties is the hristian ideal. hey may worry that grief gives them the appearance of having weak faith. Let congregants know this is not the case.

Grie is a normal human response not a sign o spiritual deficiency. he reality is bottling up or concealing emotions hinders many Christians from truly grieving and healing as they should.

Give people permission to grieve by ac nowledging their losses, validating their feelings, and a rming their e pressions o sorrow. se phrases such as, “That’s so hard,” “That must really hurt,” or “That’s heartbreaking.”

Instead of posing probing questions, ask leading questions. Invite the bereaved to talk about their loved ones. s what they most loved about them and what memories stand out. Then listen — attentively and responsively — as long and as often as needed.

. Resources Finally, create a list of helpful resources you can recommend. This should include names of trusted counselors and therapists to whom you can refer bereaved congregants. Create a list of helpful books as well, or keep some on hand to distribute as needed.

If your church does not have a grief support group, consider starting one. s someone who has e perienced much grie have learned the pain never completely goes away. owever with God’s help and the support o riends who were willing simply to sit with me, I have managed to navigate each loss and find healing and hope on the other side. I know others can do the same.

NATASHA SMITH is author of Can You Just Sit with Me?: Healthy Grieving for the Losses of Life.

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MAKE IT COUNT

A 10-Week -Week Study For Leadership Teams

What Is Make It Count?

M

ake It Count is a leadership development resource for use individually or with staff, volunteers, or board members.

Each installment is also available online as a downloadable PDF, along with interactive pages for group member use. The underlined words and phrases in the following text correspond to fill-in-theblank sections on team member pages. Access these free resources at influencemagazine. com/Downloads.

These lessons are written by STEPHEN BLANDINO, lead pastor of 7 City Church in Fort Worth, Texas, and the author of several books.

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eaders face constant challenges as they navigate change, build teams and ma e di cult decisions. ut the toughest tests o ten come rom within. ourth century theologian vagrius onticus identified some o these inner battles when he originated a list o eight deadly sins. Gregory later consolidated the list into seven deadly sins.

This installment of Make It Count examines the seven deadly sins and how leaders can keep these issues from sabotaging their lives and ministries. t includes lessons 1. Seven Deadly Sins. There are many challenges and temptations in ministry and the seven deadly sins can wrea havoc on leaders. hese sins include pride envy anger sloth greed gluttony and lust.

The Seven Deadly Sins and Leadership

By STEPHEN BLANDINO

2. Pride vs. Humility. God opposes the proud but gives grace to the humble. ountering pride with humility requires a posture of listening, admitting don’t now using power in service o others and welcoming honest eedbac .

3. Pride vs. Teachability. Teachability is the gift humility ma es possible. desire to learn and willingness to change characterize a teachable spirit. emaining curious coachable and cor rectable ma es learning possible.

4. Envy vs. Contentment. Envy creates a constant battle o comparisons. o replace envy with

contentment, we should establish our identity in hrist adopt a healthy definition o success practice daily gratitude, and learn from the success o others.

5. Anger vs. Patience. nger sur aces when we don’t get what we want when we want it and how we want it. ut the cure or anger is patience. his spiritual virtue ma es room or others’ imper ections and contributes to relational peace and understanding.

6. Sloth vs. Diligence. a y leadership might seem like an oxymoron, but the higher leaders climb the more privileged we can become.

Scripture implores us to learn a lesson from the sluggard, apply our hearts to understanding and cultivate a li e o diligence.

7. Sloth vs. Stewardship. Ministry leaders are accountable to God or how they steward their time talent money and in uence. sloth ul leader complains about not having enough, but a wise leader stewards resources with ingdom interests in mind.

8. Greed vs. Generosity. Greed is a common down all o leaders. ighting the dri t toward greed requires systems and guardrails to help us steward money responsibly and ethically. nd to eep our hearts pure we must practice generosity.

9. Gluttony vs. Moderation. Gluttony is the uncontrolled appetite for more than we need, usually to the point o overconsumption. he cure for gluttony is moderation — balancing feasting with fasting, with normality in between.

10. Lust vs. Love. ust see s selfish ulfillment while ta ing advantage o others. ut love is patient and ind. t re oices with the truth protects trusts hopes and perseveres. t loo s out or the well being o others. s you discuss each lesson with your team see to model humility, teachability, contentment, patience, diligence, stewardship, generosity, moderation and love.

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MAKE IT COUNT

1 Seven Deadly Sins

THE SEVEN DEADLY SINS AND LEADERSHIP

Assess

an you name the seven deadly sins as they are o ten called in hurch tradition

Insights and Ideas

T

here are plenty o challenges and temptations in ministry. o lead well and finish strong we must name the struggles o the esh the enemy is using to sabotage leaders.

The apostle Paul wrote, “ he acts o the esh are obvious se ual immorality impurity and debauchery idolatry and witchcra t hatred discord ealousy fits o rage selfish ambition dissensions, factions and envy drun enness orgies and the li e Galatians .

Fourth-century theologian Evagrius Ponticus created a similar description when he originated a list o eight deadly sins. Gregory later consolidated the list into the seven deadly sins below. onsider these sins along with a brie definition o each. . Pride: he e aggerated view o sel over God. . Envy: n intense yearning or others’ traits possessions in uence or circumstances. . Anger: deep rooted sense o bitterness hatred or venge ulness toward others. . Sloth: posture o apathy and la iness evident in poor stewardship o time talent and resources. . Greed: love o money that leads to an inordinate desire or and pursuit o material things. . Gluttony: The uncontrolled appetite for more than is necessary or required, usually to the point o overconsumption. . Lust: passionate and unbridled craving or se ual pleasure. hese lethal sins aren’t restricted to leadership but their destructive orce is exaggerated in leadership. n other words not only do these sins hurt ministers but they can also blow a hole under the waterline o a church’s ministry. hile the seven sins are indeed deadly you cannot overcome them or mitigate their in uence unless you first ac nowledge them. egular sel evaluation is essential to eep these sins rom ta ing root in your heart. hat happens best with the help o the oly Spirit. salm says Search me God and now my heart test me and now my an ious thoughts. hen you invite im to do so the Spirit will reveal sin’s in uence in your li e. nd as you yield to im you’ll begin bearing the ruit o is character Galatians .

Reflect and Discuss

. ow have you seen the seven deadly sins show up in leadership . hy do you thin pride is so damaging in ministry . ow are leaders tempted to overloo the presence o sin in their lives and ministries

Apply

Spend a ew minutes in prayer inviting the oly Spirit to search your heart. s im to reveal sins ta ing root in your li e and impacting your leadership. hen repent o those sins and see the ord’s grace to help you bear the ruit o the Spirit.

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2 Pride vs. Humility

THE SEVEN DEADLY SINS AND LEADERSHIP

Team Review

ow did the oly Spirit spea to you and challenge you as you spent time inviting im to search your heart

Assess

ow do pride ul leaders ma e you eel

Insights and Ideas

G

od ta es seriously the sin o pride. n act the ible says God opposes the proud ames . eaders may wield great in uence and power but i God opposes them their leadership doesn’t have a chance. ing ebuchadne ar is a classic e ample o this truth. espite aniel’s warning to repent months earlier ebuchadne ar said s not this the great abylon have built as the royal residence by my mighty power and or the glory o my ma esty aniel . ut ebuchadne ar’s glory didn’t last long. ven as the words were on his lips a voice came rom heaven his is what is decreed or you ing ebuchadne ar our royal authority has been ta en rom you’ aniel . n that moment ing ebuchadne ar lost his ingdom and his in uence. roverbs says ride goes be ore destruction a haughty spirit be ore a all. han ully ames o ers a clear alternative to this path and leaders would be wise to heed it.

God opposes the proud but e also shows avor to the humble ames .

So how do you cultivate humility attract God’s avor and de eat the deadly sin o pride Start with these our steps . Assume the posture of a listener. When you stop talking and start listening, you elevate the value o others and turn yoursel into a learner. . Admit “I don’t know.” hese words don’t reveal wea ness but rather mee ness and the security to accept limitations. . Use power in service of others. i t up those around you instead o ust promoting yoursel and advancing your own interests. . Welcome honest feedback. secure leader invites input whereas an insecure leader resists it. he ormer views eedbac as a way to grow while the latter sees it as a threat. uthor a ucado o ers a pro ound warning on the danger o pride God resists the proud because the proud resist God. rrogance sti ens the nee so it will not neel hardens the heart so it will not admit to sin. he heart o pride never con esses never repents never as s or orgiveness. ndeed the arrogant never eel the need or orgiveness. ride is the hidden ree that shipwrec s the soul.

Guard your heart and cultivate an ongoing posture o humility.

Reflect and Discuss

. hat’s o ensive about pride and attractive about humility . hich o the our steps to cultivating humility most challenges you . n what areas o your li e is it easy to succumb to pride

Apply

hin o specific situations in which you have behaved pride ully. hen identi y ways to demonstrate a humble attitude in such scenarios instead. s God to help you respond with greater humility in the uture. ou might even as a riend or co wor er to hold you accountable.

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3 Pride vs. Teachability

THE SEVEN DEADLY SINS AND LEADERSHIP

Team Review

ow has God been helping you cultivate a greater posture o humility

Assess

ow have you seen pride get in the way o teachability

Insights and Ideas

P

ride is such a big issue in leadership we’re devoting two lessons to this topic. he first ocused on pride versus humility and the eys to cultivating a spirit o humility. his lesson addresses pride versus teachability. he best leaders are learners and a learning leader is a teachable leader. uthor oger Seip created a teachability inde with a simple ormula esire to learn × willingness to change = level of teachability. ssess yoursel on a scale rom to or each part o the ormula to reveal your teachability score in any area o li e spiritually relationally physically financially or in leadership. or e ample let’s say you need to grow your leadership s ills in your current ministry role. your desire to learn these new skills is a out o and your willingness to change is a your score on the teachability inde is only . his is bad news or you and your ministry.

On the other hand, if your spouse wants you to make some changes to improve your relationship the score might be di erent. your desire to learn in this area is a and your willingness to change is an you have a teachability inde o . his is much better news or your marriage. o become more teachable wor on developing these three traits . Be curious. aving an intrinsic motivation to discover something new will give you an insatiable appetite to learn discover and e periment. . Be coachable. roverbs says isten to advice and accept discipline and at the end you will be counted among the wise. e deliberate about finding coaches and being coachable. eachability re uires both someone to pour into you and a willingness to receive what that person has to say. . Be correctable. roverbs says ool spurns a parent’s discipline but whoever heeds correction shows prudence. hen you resist correction you slow your growth rate. ach o these ualities re uires a posture o humility. n other words humility ma es it possible to become curious coachable and correctable. ultivating a humble attitude along with a desire to learn and a willingness to change will open new avenues o growth and learning.

Reflect and Discuss

. hy is teachability important or leaders . n what areas o your li e are you most and least teachable hy . hich o the three teachability traits being curious coachable or correctable need to develop

Apply

do you most

se the teachability inde to assess one or two areas o your li e. alculate your score by multi plying your desire to learn by your willingness to change. hen put together a plan to become more curious coachable and correctable.

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4 Envy vs. Contentment

THE SEVEN DEADLY SINS AND LEADERSHIP

Team Review

hat was the result o calculating the teachability inde or a specific area o your li e

Assess

hat does envy loo li e in leadership and ministry

Insights and Ideas

M

inistry leaders ace a constant battle o comparisons. t’s easy to measure attendance numbers resources and in uence against other pastors churches and ministries. nd that comparison o ten leads to the sin o envy. he ultimate outcome o envy is disorder. ames says here you have envy and selfish ambition there you find disorder and every evil practice. he more we envy the more disordered our lives become. he solution is finding contentment. eing content helps us live in the tension between satisfied and significant. he apostle aul said have learned the secret o being content in any and every situation whether well ed or hungry whether living in plenty or in want. can do all this through him who gives me strength hilippians . n today’s culture contentment can eel li e la iness coasting or a loss o passion. n act many leaders e uate contentment with giving up. owever learning to be content counters the unrestrained urge or more that can eep us rom e periencing peace and ulfillment. ere are our ways to battle the sin o envy and build contentment . Establish your identity in Christ. nvy usually ma es us devalue who we are and what we’ve accomplished. o de eat envy ground your identity in hrist’s love or you not your per ormance or im. . Adopt a healthier definition of success. Envy occurs when we measure our achievements against somebody else’s definition o success. nstead see God’s vision or your li e and ministry and ma e that your standard. . Practice daily gratitude. hether it’s saying than you to three people writing in a gratitude ournal or e pressing heart elt worship to God ma e than ulness a part o your daily routine. e envy what we don’t have when we ail to give than s or what we do have. . Learn from successful leaders. ather than being envious o somebody who has e perienced more success why not become that person’s student Get together or lunch and as him or her some uestions about leadership. ou might be surprised by how much you learn.

Envy will sometimes raise its ugly head in leadership, but these practices and habits will help you cultivate contentment and eep envy in chec .

Reflect and Discuss

. ow have you seen envy create disorder . n what areas o leadership and ministry does envy sometimes get the best o you . hich o the insights or cultivating contentment most spea s to you hy

Apply

ic at least one o the ollowing our insights to put into practice today emind yoursel o who you are in hrist adopt a biblical definition o success start a daily gratitude rhythm or call a leader to schedule a lunch meeting so you can learn rom his or her success.

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5 Anger vs. Patience

THE SEVEN DEADLY SINS AND LEADERSHIP

Team Review

Which practice have you implemented to decrease envy and increase contentment in your li e

Assess

hat ma es you angry in li e

n leadership

Insights and Ideas

L

eaders o ten have high standards o e cellence and low tolerance or ailure. hen something goes wrong these dispositions sometimes trigger an angry response. uic temper is a destructive orce. cclesiastes says o not be uic ly provo ed in your spirit or anger resides in the lap o ools. ne lapse in the direction o anger can e pose oolishness in your leadership. inistry calls or patience. atience can help us avoid an inappropriate and even sin ul response. ames says Everyone should be quick to listen, slow to speak and slow to become angry because human anger does not produce the righteousness that God desires. s you cooperate with the oly Spirit to see this ruit developed in your li e eep in mind our truths . Patience is a spiritual virtue. atience goes against the grain o today’s ast paced leadership culture. et this virtue is part o the Spirit’s character e wants to produce in us. roverbs says etter a patient person than a warrior one with sel control than one who ta es a city. a ing a city sounds li e a leadership move but a con ueror is not as wise as a patient person. . Patience makes room for imperfection. Leaders can become agitated when team members don’t per orm at a certain standard. hile accountability is important ministers must also practice phesians e completely humble and gentle be patient bearing with one another in love. . Patience contributes to relational peace. eadership isn’t ust about results. t’s also about relationships and patience ma es relationships healthier. roverbs says hot tempered person stirs up con ict but the one who is patient calms a uarrel. . Patience increases understanding. Sometimes leaders need to slow down long enough to assess and understand the situation. atience ma es that possible. roverbs says hoever is patient has great understanding but one who is uic tempered displays olly. nger leads to a host o problems while the path o patience produces a much healthier outcome.

Reflect and Discuss

. ow does a leader’s anger impact the people he or she leads . hat di erence have you seen patience ma e in leadership situations . hich o the our truths above most spea s to you hy

Apply

hin o a time when you became angry in the conte t o leadership. ow would patience have made a di erence hat will it ta e to cultivate greater patience in your li e

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6 Sloth vs. Diligence

THE SEVEN DEADLY SINS AND LEADERSHIP

Team Review

ow has the oly Spirit been spea ing to you about being patient rather than angry as a leader

Assess

hat does sloth ulness loo li e in leadership

Insights and Ideas

S

loth is a posture o apathy and la iness and its e ect on lives and ministries is disastrous. roverbs illustrates the impact o sloth ulness went past the field o a sluggard, past the vineyard of someone who has no sense; thorns had come up everywhere, the ground was covered with weeds and the stone wall was in ruins. applied my heart to what observed and learned a lesson rom what saw little sleep a little slumber a little olding o the hands to rest and poverty will come on you li e a thie and scarcity li e an armed man. his passage reveals our important insights on sloth ulness . The picture of slothfulness. he picture o sloth ulness in roverbs is one o neglect and ruin.

Simply put, when we are slothful, we neglect our responsibilities and invite ruin on the areas God has entrusted to us. . The lesson from slothfulness. here’s a simple but power ul lesson here t only ta es a little sloth ulness or scarcity to find its way into your li e. ut that little can quickly turn into a life o la iness. . The response to slothfulness. erse contains the ey to guarding against sloth ulness applied my heart to what observed. e eating sloth ulness begins not with the wor o our hands but with the posture o our hearts. heart bent on receiving and reaping rather than giving and sowing will uic ly dri t toward complacency la iness and entitlement. . The antidote for slothfulness. roverbs says sluggard’s appetite is never filled but the desires o the diligent are ully satisfied. iligence eeps sloth ulness rom running and ruining our lives.

“La y leadership might seem li e an o ymoron but the higher a leader climbs the more privileged he or she can become. here is a real temptation to ditch diligence or per s and wor ethic or privilege. ut eep in mind the end results. ot only can sloth ulness ruin us financially but it will also impact the people we love the ruit we bear the ministries we lead and the results we produce.

Reflect and Discuss

. ow is our culture becoming more sloth ul and how is this attitude in uencing the hurch . hen are we most prone to slip into sloth ulness as leaders . hat are some practical ways to cultivate diligence when you’re tempted to become sloth ul

Apply

ead roverbs . editate on this passage and as the oly Spirit to reveal any areas o sloth ulness in your li e. on ess your sins and then consider what steps you can ta e to become more diligent.

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7 Sloth vs. Stewardship

THE SEVEN DEADLY SINS AND LEADERSHIP

Team Review

n what area o your li e are you aiming to become more diligent

Assess

ow would you define stewardship

Insights and Ideas

F

ew people would admit to being la y or sloth ul. n act most o us are uic to point out how hard we wor . owever stewardship is the ultimate measure o diligence. ow do we manage what God has entrusted to us ise stewardship is our commitment to manage resources with God’s best interests in mind. ollowing are our areas ministers should steward well . Time. his is one resource we cannot manu acture. ach o us has the same number o minutes daily. Sloth ul leaders lac urgency and waste those minutes on things that don’t matter. ise leaders ocus on priorities and efficiency. riorities are what we do and e ciency is how e ectively we do it. ogether they help us do the right things in the right way. . Talent. God entrusts every leader with specific gi ts and abilities. Sloth ul leaders lac the discipline to develop their talents but wise leaders invest in reaching their highest potential. hat commitment allows them to ma imi e their talents or the wor o God’s ingdom. . Money. church’s financial resources help advance the ingdom locally and globally. slothful leader complains about not having enough, but a good leader wisely stewards what God provides. we want im to entrust us with more we must wisely use what e has already placed in our hands. . Influence. very leader also has a measure o in uence. e can use it to help or hurt others to serve those around us or serve ourselves. ise leaders leverage their in uence or the greatest good whereas sloth ul leaders ail to ta e seriously the ministry opportunities God has given them. olossians says hatever you do wor at it with all your heart as wor ing or the Lord, not for human masters, since you know that you will receive an inheritance from the Lord as a reward. t is the ord hrist you are serving. e eating sloth ulness re uires diligence and wise stewardship o time talent money and in uence. hen we serve God aith ully it will be evident in our lives and ministries.

Reflect and Discuss

. ow does the relationship between sloth ulness and stewardship challenge you . ow well do you steward the our areas above . ow can we better steward what God has entrusted to our church

Apply

n a scale rom to evaluate your stewardship in our areas time talent money and in uence. God holds us accountable or what e has entrusted to us. here ore identi y what you can do in each area to ma e improvements.

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8 Greed vs. Generosity

THE SEVEN DEADLY SINS AND LEADERSHIP

Team Review

hat steps have you ta en to steward your time talent money and in uence more e ectively

Assess

hat are the most common ways you’ve seen greed undermine leaders

Insights and Ideas

G

reed is the love of money that leads to an inordinate desire for and pursuit of material wealth. aul warned imothy Those who want to get rich fall into temptation and a trap and into many oolish and harm ul desires that plunge people into ruin and destruction. or the love o money is a root o all inds o evil. Some people eager or money have wandered rom the aith and pierced themselves with many grie s imothy . otice aul uses our words to get to the yearning people have in their lives or money want desires love and eager. Greed is a selfish drive to pursue ac uire and all in love with material things. he real ruit o the love o money isn’t more stu but all inds o evil. eaders can be especially prone to the sin o greed. We can become greedy for perks, privilege, power and position all o which are usually associated with money.

So how do we counter this temptation Start with these three steps . Create systems of responsibility. hurch finances can become sloppy which is why systems are essential to long term health. hese systems define who is responsible or what when it comes to money. urthermore systems define how things are done to ensure appropriate financial management. Systems o responsibility should be implemented in the counting o o erings donor management writing and signing chec s and more. . Establish guardrails of accountability. Every leader needs board members or other overseers to whom they are accountable. hese partners should approve annual budgets receive regular financial reports and provide financial guidance. . Practice a habit of generosity. cting generously is not ust a corporate unction but a personal habit. local church should generously meet the needs o the congregation community and world but pastors must lead the way.

Generosity is the antidote to greed. t eeps greed rom controlling the heart.

Greed o ten starts small and grows into an uncontrollable appetite that creates ripples o devastation. s leaders we must be proactive rather than reactive in managing money and practicing generosity.

Reflect and Discuss

. ow do the apostle aul’s words in imothy challenge you . hat systems o responsibility and guardrails o accountability do we have in place to protect our sta and church . ow generous are we as a church and what would be a good ne t step to grow in generosity

Apply

ssess the condition o your own heart when it comes to greed versus generosity. o you struggle with the love o money o you manage money wisely ow could you become more generous rayer ully consider these uestions and then commit to greater habits o responsibility accountability and generosity.

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9 Gluttony vs. Moderation

THE SEVEN DEADLY SINS AND LEADERSHIP

Team Review

hat changes have you made to resist greed and practice generosity

Assess

n what ways is gluttony evident in our culture today

Insights and Ideas

E

cclesiastes says denied mysel nothing my eyes desired re used my heart no pleasure. y heart too delight in all my labor and this was the reward or all my toil. his description might sound good on the sur ace but the te t continues et when surveyed all that my hands had done and what had toiled to achieve everything was meaningless a chasing a ter the wind nothing was gained under the sun verse .

Gluttony is the uncontrolled appetite or more than is necessary or re uired usually to the point o overconsumption. t involves trying to fill a spiritual vacuum with a physical remedy.

Food, shopping and entertainment can all be good things, but the overconsumption of them will ruin us. he cure or gluttony is moderation. ercising sel control eeps a good thing rom becoming an addiction. roverbs says you find honey eat ust enough too much o it and you will vomit. roper balance eeps appetites in chec . ith that in mind consider our ways to avoid gluttony . Acknowledge your areas of gluttony. he first step to overcoming any sin is admitting the struggle. irst ohn says we con ess our sins God is aith ul and ust and will orgive us our sins and puri y us rom all unrighteousness. . Establish boundaries. To keep our appetites under control, we need clear boundaries that define how much is too much. hen boundaries are unclear we uic ly usti y our actions and addictions. . Pursue grace-filled accountability. enry loud says i e only changes when you bring structure and discipline rom the outside. hat was once e ternal becomes internal.

Grace filled accountability welcomes outside help so we can develop the internal disciplines we need to de eat gluttonous behavior. . Balance feasting with fasting. There are many examples in Scripture of both feasts and asts. easts were celebrations while asts called or sel denial and a ocus on prayer and repentance. rhythm o feasting and fasting, with normality in between is biblical.

Reflect and Discuss

. ow does cclesiastes counter the message o our culture . hat might it loo li e to set boundaries in the areas o ood entertainment and shopping to avoid becoming gluttonous . ow does the ollowing statement challenge you rhythm o feasting and fasting, with normality in between is biblical.

Apply

s there an area o your li e in which gluttony is a struggle so identi y two steps you can ta e to change this, and then seek out a friend or family member who can hold you accountable to make those course corrections.

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10 Lust vs. Love

THE SEVEN DEADLY SINS AND LEADERSHIP

Team Review

hat additional perspective have you gleaned about gluttony

Assess

W

hy do you think so many leadership failures today are related to lust and sexual immorality

Insights and Ideas

ust has been the down all o many leaders. he sin o lust is the passionate and unbridled craving or se ual pleasure. hat starts in the heart o ten leads to acts o se ual immorality. ust is selfish and see s to ta e advantage o others. t is impatient and dishonorable. esus had this to say about lust ou have heard that it was said ou shall not commit adultery.’ ut tell you that anyone who loo s at a woman lust ully has already committed adultery with her in his heart atthew . he cure or lust is love not romantic sentiments or brotherly a ection but agape love. he apostle aul gives a well rounded description o such love in orinthians Love is patient, love is ind. t does not envy it does not boast it is not proud. t does not dishonor others it is not sel see ing it is not easily angered it eeps no record o wrongs. Love does not delight in evil but re oices with the truth. t always protects always trusts always hopes always perseveres verses . aul describes love in our uni ue dimensions . What love is. Paul says love is patient and kind. hose two words get to the core o hristian love. hen we’re patient we bear the imper ections o others. nd when we’re ind we model hrist’s compassion. . What love does. aul continues by saying love re oices with the truth protects trusts hopes and perseveres. ach uality is an e ample o what love does in practical terms. . What love does not do. aul also describes what agape love does not do. t does not envy boast dishonor eep a record o wrongs or delight in evil. hese actions do not re ect the love esus modeled. . What love is not. inally aul is clear about what love is not. t’s not proud sel see ing or easily angered. hese ualities are not in the nature o hristian love. hen we have hristli e love or others we won’t thin o people as ob ects to be e ploited and used or our gratification. nstead we’ll love our neighbors as ourselves see ing God’s best or them.

Reflect and Discuss

. ow does lust degrade us and others . hat aspects o aul’s description o agape love most inspire you challenge you and seem countercultural to you . n what situations is it most di cult or you to e press hristli e love to others

Apply

ead orinthians in its entirety. s you do allow the oly Spirit to reveal God’s love to you. s the ord to point out practical ways or you to e press this ind o love to the people you lead and serve.

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A New Song (Continued from Page 128)

The day Sarah came home, a Sarah scheduled her chemosweet couple from our church therapy for Mondays so she family started a foundation in her would have strength to sing each name. When we asked her what Sunday. She told us at the beginshe wanted to do with the Sarah ning of her battle she had heard J. Rijfkogel Foundation, Sarah a popular worship leader say, told us to make sure the next “Worship like your life depends generation knows Jesus and woron it.” Sarah said she now underships Him. stood what that meant. The sicker she became, the stronger Worship was Sarah’s passion. the anointing was on her.

One of her last requests was to go There is a video on YouTube to Social Dallas church and lead of Sarah singing Maverick City worship with Chandler Moore, Music’s “The Story I’ll Tell.” the church’s worship pastor and a Three weeks before we recorded member of Maverick City Music. that video, Sarah had an explorShe was too sick to make the atory surgery to determine the trip, however. Five days before extent of her tumors. Afterward, Sarah died, Moore and his wife, the medical team told us this Hannah, showed up in our living disease would take her life. Nevroom, along with Robert and Tayertheless, Sarah believed God lor Madu, pastors of Social Dallas.

Top: Sarah leading worship. would heal her — and so did we.

Moore sat down at the piano, Above: Studio 33:3, a recording She sang: and we all worshipped togethfacility being built in Sarah’s Believing gets hard er. As Sarah raised a hand while memory. Below: Sam and Brenda Rijfkogel. when options are few. we sang “Because He Lives,” we When I can’t see what You’re knew she was doing what God doing, I know that You’re created her to do. proving It has been nearly two years You’re the God who comes since Sarah went to be with the through.

Lord. Her foundation funds coThe tumors kept growing in lon cancer research and gives a spite of the chemo, so Sarah $25,000 scholarship each year started a clinical trial in Decemto the female vocal solo Award ber. She was in the hospital five of Merit winner at Fine Arts. It is times from October through also building a recording studio December. The day after Christcalled Studio 33:3 (named for mas, doctors said there was Psalm 33:3). This state-of-thenothing more they could do. art facility is scheduled to open in We brought Sarah home to spring 2024. hospice care. Our fun-loving, loud-laughing, SpiritWe miss Sarah every day, but we know where she filled daughter was confined to a hospital bed in is, who she’s with, and that she is singing a new song our living room. of praise.

SAM AND BRENDA RIJFKOGEL are lead pastors of Grand Rapids First (Assemblies of God) in Grand Rapids, Michigan.

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T H I S I S M Y S T O RY

A New Song

By SAM and BRENDA RIJFKOGEL

“It’s stage four colon cancer.”

No one is ever prepared to hear those words about a close family member, especially when that loved one is only 25.

As parents, we felt as though the ground had collapsed beneath our feet. We could only imagine what was going through the mind of our precious daughter, Sarah, as she faced this diagnosis.

Sarah first sensed God’s call to music ministry at age 12 during a Michigan Ministry Network family camp where I was speaker. She told me after the service God had directed her to Psalm 33:3: “Sing to him a new song; play skillfully, and shout for joy.”

From that time on, Sarah worked to hone her God-given musical talent. She participated in Fine Arts, winning the national Award of Merit for female vocal solo in 2012.

After high school, Sarah enrolled at the University of Valley Forge in Phoenixville, Pennsylvania, to pursue a degree in music. At 20, she left college early to serve as associate worship director at the church we lead, Grand Rapids First (Assemblies of God) in Grand Rapids, Michigan.

Sarah sang with an anointing and confidence only God could give. She and our worship pastor, Drew McElhenny, had been singing together since they were teenagers.

McElhenny is the grandson of Wayne Benson, who pastored the church for 25 years before us. He and Sarah represented a legacy of ministry passing from one generation to the next. Their blend of voices and the Spirit’s anointing on them made for powerful worship each time we gathered. They were a pastor’s dream team.

Then, during the summer of 2020, Sarah started experiencing some medical issues that led to her doctor ordering a colonoscopy. Pandemic protocol

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Sarah Rijfkogel

Our fun-loving, loud-laughing, Spirit-filled daughter was confined to a hospital bed in our living room. meant we couldn’t go in with Sarah but had to wait for her in the parking lot.

To our surprise, however, they called for one of us to come into the facility. The doctor explained they had encountered an obstruction and asked us to bring Sarah back when the biopsy results came.

A few days later, we heard the cancer diagnosis.

Sarah needed an extensive surgery to remove the six-inch tumor and 80 percent of her colon.

Our faith was strong, but we had never been challenged like this before. We stood on Joseph’s words in Genesis 50:20: “You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives.” Leaning on the prayers of our church family, we trusted God to work in the midst of this trial.

(Continued on Page 127)

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